Critically engaging with thinkers including Slavoj Zizek, Alain Badiou, Catherine Malabou, Jean-Claude Milner, Martin Hagglund, William Connolly and Jane Bennett, Johnston formulates a materialist and naturalist account of subjectivity that does full just
Adrian Johnston and Catherine Malabou defy theoretical humanities' deeply-entrenched resistance to engagements with the life sciences. Rather than treat biology and its branches as hopelessly reductive and politically suspect, they view recent advances in neurobiology and its adjacent scientific fields as providing crucial catalysts to a radical rethinking of subjectivity. Merging three distinct disciplines—European philosophy from Descartes to the present, Freudian-Lacanian psychoanalysis, and affective neuroscience—Johnston and Malabou triangulate the emotional life of affective subjects as conceptualized in philosophy and psychoanalysis with neuroscience. Their experiments yield different outcomes. Johnston finds psychoanalysis and neurobiology have the potential to enrich each other, though affective neuroscience demands a reconsideration of whether affects can be unconscious. Investigating this vexed issue has profound implications for theoretical and practical analysis, as well as philosophical understandings of the emotions. Malabou believes scientific explorations of the brain seriously problematize established notions of affective subjectivity in Continental philosophy and Freudian-Lacanian analysis. She confronts philosophy and psychoanalysis with something neither field has seriously considered: the concept of wonder and the cold, disturbing visage of those who have been affected by disease or injury, such that they are no longer affected emotionally. At stake in this exchange are some of philosophy's most important claims concerning the relationship between the subjective mind and the objective body, the structures and dynamics of the unconscious dimensions of mental life, the role emotion plays in making us human, and the functional differences between philosophy and science.
Adrian Johnston’s Prolegomena to Any Future Materialism, planned for three volumes, will lay the foundations for a new materialist theoretical apparatus, his “transcendental materialism.” In this first volume, Johnston clears an opening within contemporary philosophy and theory for his unique position. He engages closely with Lacan, Badiou, and Meillassoux, demonstrating how each of these philosophers can be seen as failing to forge an authentically atheistic materialism. Johnston builds a new materialism both profoundly influenced by these brilliant comrades of a shared cause as well as making up for the shortcomings of their own creative attempts to bring to realization the Lacanian vision of an Other-less, One-less ontology. The Outcome of Contemporary French Philosophy yields intellectual weapons suitable for deployment on multiple fronts simultaneously, effective against the mutually entangled spiritualist and scientistic foes of our post-Enlightenment, biopolitical era of nothing more than commodities and currencies.
Continental philosophy has entered a new period of ferment. The long deconstructionist era was followed with a period dominated by Deleuze, which has in turn evolved into a new situation still difficult to define. However, one common thread running through the new brand of continental positions is a renewed attention to materialist and realist options in philosophy. Among the current giants of this generation, this new focus takes numerous different and opposed forms. It might be hard to find many shared positions in the writings of Badiou, DeLanda, Laruelle, Latour, Stengers, and Zizek, but what is missing from their positions is an obsession with the critique of written texts. All of them elaborate a positive ontology, despite the incompatibility of their results. Meanwhile, the new generation of continental thinkers is pushing these trends still further, as seen in currents ranging from transcendental materialism to the London-based speculative realism movement to new revivals of Derrida. As indicated by the title The Speculative Turn, the new currents of continental philosophy depart from the text-centered hermeneutic models of the past and engage in daring speculations about the nature of reality itself. This anthology assembles authors, of several generations and numerous nationalities, who will be at the center of debate in continental philosophy for decades to come.
This book offers readers a uniquely detailed engagement with the ideas of legendary French psychoanalyst Jacques Lacan. The Freudian Thing is one of Lacan’s most important texts, wherein he explains the significance and stakes of his “return to Freud” as a passionate defence of Freud’s disturbing, epoch-making discovery of the unconscious, against misrepresentations and criticisms of it. However, Lacan is characteristically cryptic in The Freudian Thing. The combination of his writing style and vast range of references renders much of his thinking inaccessible to all but a narrow circle of scholarly specialists. Johnston’s Irrepressible Truth opens up the universe of Lacanian psychoanalysis to much wider audiences by furnishing a sentence-by-sentence interpretive unpacking of this pivotal 1955 essay. In so doing, Johnston reveals the precision, rigor, and soundness of Lacan’s teachings.
Alain Badiou and Slavoj Žižek together have emerged as two of Europe’s most significant living philosophers. In a shared spirit of resistance to global capitalism, both are committed to bringing philosophical reflection to bear upon present-day political circumstances. These thinkers are especially interested in asking what consequences the supposed twentieth-century demise of communism entails for leftist political theory in the early twenty-first century. Badiou, Žižek, and Political Transformations examines Badiouian and Žižekian depictions of change, particularly as deployed at the intersection of philosophy and politics. The book details the origins of Badiou’s concept of the event and Žižek’s concept of the act as related theoretical visions of revolutionary happenings, delineating a number of difficulties arising from these similar concepts. Johnston finds that Badiou and Žižek tend to favor models of transformation that risk discouraging in advance precisely the efforts at changing the world of today that these uncompromising leftists so ardently desire. Badiou, Žižek, and Political Transformations will surely join Johnston’s Žižek’s Ontology as an instant classic in its field.
Selfishness is essential to capitalism—or so both advocates and opponents claim. In Infinite Greed, Adrian Johnston argues that this consensus is mistaken. Through a novel synthesis of Marxism and psychoanalysis, he reveals how the relentless pursuit of profits is not fundamentally animated by human acquisitiveness. Instead, capitalism’s strange “infinite greed” demands that individuals sacrifice their pleasures, their well-being, and even themselves to serve inhuman capital. Johnston traces the mechanisms that compel capitalist subjects to obey the cold imperative to accumulate in perpetuity and without limits—and also without regard for the consequences for everyone and everything else. Facing crises such as spiraling wealth inequality and the profit-driven prospect of a looming ecological apocalypse, the rational self-interest of the majority would seem to dictate putting a stop to capitalist accumulation. By bringing together the Marxian critique of political economy with psychoanalytic metapsychology, Johnston shows why and how capitalism, rather than being responsive to people’s rationally selfish interests, disregards and overrides them instead. Unlike previous syntheses of Marxism and psychoanalysis, Infinite Greed pairs Freudian and Lacanian concepts with the economic heart of Marx’s historical materialism. In so doing, Johnston brings to light the complex intertwining of political and libidinal economies keeping us invested and complicit in perpetuating capitalism and its ills.
It is often said that Lacan is the most radical representative of structuralism, a thinker of negativity and alienation, whereas Deleuze is pictured as a great opponent of the structuralist project, a vitalist and a thinker of creative potentialities of desire. It seems the two cannot be further apart. This volume of 12 new essays breaks the myth of their foreignness (if not hostility) and places the two in a productive conversation. By taking on topics such as baroque, perversion, death drive, ontology/topology, face, linguistics and formalism the essays highlight key entry points for a discussion between Lacan's and Deleuze's respective thoughts. The proposed lines of investigation do not argue for a simple equation of their thoughts, but for a 'disjunctive synthesis', which acknowledges their differences, while insisting on their positive and mutually informed reading.
Philosophy has inherited a powerful impulse to embrace either dualism or a reductive monism—either a radical separation of mind and body or the reduction of mind to body. But from its origins in the writings of the Stoics, the first thoroughgoing materialists, another view has acknowledged that no forms of materialism can be completely self-inclusive—space, time, the void, and sense are the incorporeal conditions of all that is corporeal or material. In The Incorporeal Elizabeth Grosz argues that the ideal is inherent in the material and the material in the ideal, and, by tracing its development over time, she makes the case that this same idea reasserts itself in different intellectual contexts. Grosz shows that not only are idealism and materialism inextricably linked but that this "belonging together" of the entirety of ideality and the entirety of materiality is not mediated or created by human consciousness. Instead, it is an ontological condition for the development of human consciousness. Grosz draws from Spinoza's material and ideal concept of substance, Nietzsche's amor fati, Deleuze and Guattari's plane of immanence, Simondon's preindividual, and Raymond Ruyer's self-survey or autoaffection to show that the world preexists the evolution of the human and that its material and incorporeal forces are the conditions for all forms of life, human and nonhuman alike. A masterwork by an eminent theoretician, The Incorporeal offers profound new insight into the mind-body problem