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title: Fracturedpolitics.com - Critical theory about current events

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one word phrases repeated minimum three times

two word phrases repeated minimum three times

three word phrases repeated minimum three times

B tags

Kris Coffield

Email:

How To Make A Human

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Amazon:

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The Quadruple Object

Quentin Meillassoux: Philosophy in the Making

Kingdom and the Glory

Deconstructing International Politics

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Q: In Post-Continental Voices, you interview a number of post-Continental theorists about their intellectual and professional development, and their feelings about emergent philosophical strains. So, let me turn your own question back on you: What have been some of the formative influences on your academic maturation, and how did you become involved with speculative realism?

Q: With regard to your work on Quentin Meillassoux and After Finitude, you explain that Meillassoux attempts to displace post-Kantian transcendentalism from its position of philosophical privilege. How does he accomplish this, with respect to both correlationism and related antirealist positions?

Q: Can you explain Meillassoux's 'principle of factiality', along with how this concept impacts and/or critiques Continental ideas of contingency and temporality?

Q: More generally, how, in your view, did philosophy come to embrace transcendentalist accounts of finitude and why should this be abandoned? Relatedly, how do you view the differing trajectories of speculative realism with regard to finitude, with some thinkers rejecting finitude altogether and others anthrodecentrizing it to place all forms of being on equal ontological footing?

Q: Finally, as a graduate student who has published two books and serves as co-editor of the journal Speculations, what advice do you have for students with similar goals, as well as professors working with ambitious students? 

Q: For better or worse, we live in an age, and a country, that's saturated in moralism, particularly around issues of sexuality. Such moralism often takes on a political tone, in which people who partake of so-called "nontraditional" practices are labeled "socially deviant." How do you, as a spanking model, deal with these kinds of pressures, and what kind of tensions do they create within your industry? 

Q: On a similar note, the ethics of sexuality are related, I suspect, to the need for everything to be highly ordered in our society, for everything to have its proper place. Thus, we get a kind of mass psychiatrization of sexual norms, in which people whose sexual ethics don't fit within rigid boundaries are said to be socially dangerous and in need of rehabilitation. How do your personal experiences with spanking, or dominance and submission more generally, resist the (fictitious) idea that sexual ethics are the same for everyone, especially with regard to the oft repeated assertion that people who enjoy these activities are merely acting out some childhood trauma? 

Q: In many ways, women are still portrayed, and still are, treated as less-than-equal to their male counterparts, particularly with regard to economics (for example, wages) and power relations. As someone who not only acts as a spanking model, but has adopted spanking into her personal life, how do you respond to people who say that depicting any type of violence against women is problematic and exacerbates preexisting prejudices?

Q: You probably already know this, but until around the year 1700, flagellation was seen as a somewhat common form of religious penance. In that year, however, Jacques Boileau published a book called Historia Flagellantium, which argued, among other things, that corporal punishment could arouse not only sexual excitement, but imaginative excitement as well, allowing people to transcend mundane bodily limits to achieve a heightened sensual awareness extending beyond sexual acts. Though it's a bit ethereal, do you find any truth in these ideas, or find yourself "awakened" by spanking in ways that go beyond the obvious sexual connotations?

Q: Okay, here's the obligatory "theory" question, and I apologize in advance! I belong to a philosophical movement called "object-oriented ontology," whose basic tenet is that all objects, human and nonhuman, exist on equal footing with one another. Consequently, objects are said to have all sorts of qualities that are not exhausted by human usage. While this seems weird to a lot of people (and rightfully so), it occurs to me that the relationship between a spanking model and the implements used on her might help elucidate this way of thinking. Here's the question: Despite the fact they they're being used by and on people, is there some sense in which implements, or certain implements, take on a "life of their own" for you and become more than just random objects employed in a disciplinary setting?

Q: Lastly, how does being spanked as part of an enacted fantasy differ from being spanking for an actual offense (if that still happens for you)? In other words, in terms of the way you're personally affected, is the distinction between what happens in front of a camera and what happens in your private life crystal clear, or are both situations equally "real" for you, albeit in different ways?

Gilles Deleuze:

Michel Foucault:

Bruno Latour:

Martin Heidegger:

Jacques Ranciere:

U tags

http://amzn.to/iLCxu8

http://bit.ly/iXZFVt

http://amzn.to/my75r2

http://amzn.to/kaGkku

http://amzn.to/llzCP5

http://amzn.to/lewtun

I tags

How To Make A Human

The Quadruple Object

Quentin Meillassoux: Philosophy in the Making

Kingdom and the Glory

Deconstructing International Politics

always

But I'm taken by the word "graphic." Not only does it refer to the pictorial, the vivid, the distinctive, the lineated, but also to what hits the reader as disturbing, unforgettable. What is graphic cannot be easily forgotten. It seems an apt form for writing about old age, self-loss, Alzheimer's. The story works inside a form where moments are caught in boxes, panels, discrete pages, with beginnings and endings. For the witness of Alzheimer's, the victim's forgetting is memorable...(Schultz, Tinfish Editor's Blog, 2010).

incipit homo

The Ecological Thought.

Democracy of Objects

do

After Finitude

Speculations

Post-Continental Voices

as

method

Continental Realism

necessary

think

absolutely

after

certain

within

X

Y

guarantee

Paul Ennis received his doctorate from University College, Dublin in 2011. He is the author of Post-Continental Voices (2010) and Continental Realism (2011), as well as the editor of Speculations, a journal of speculative realism. Follow his blog at Another Heidegger Blog and on Twitter at twitter.com/lordwhatever.

The Democracy of Objects

Secretary

Historia Flagellantium

Amber Pixie Wells is a popular spanking model and the web designer for www.punishedbrats.com. She is also involved in efforts to promote animal welfare. To that end, every comment on this post will be matched by a $5 contribution to Humane Society of the United States. Her blog can be read at www.spankingpixie.com. 

WIred

Difference and Repetition

Desert Islands: and Other Texts, 1953-1974

Desert Islands

Discipline and Punish

The Archaeology of Knowledge and the Discourse on Language

Power/Knowledge: Selected Interviews and Other Writings

We Have Never Been Modern

Basic Writings

Being and Time

Disagreement: Politics and Philosophy

Aesthetics and Its Discontents

Hatred of Democracy.

The Politics of Aesthetics

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