Franco “Bifo” Berardi: The Soul At Work. From Alienation to Autonomy (2009)

“Capital has managed to overcome the dualism of body and soul by establishing a workforce in which everything we mean by the Soul—language, creativity, affects—is mobilized for its own benefit. Industrial production put to work bodies, muscles, and arms. Now, in the sphere of digital technology and cyberculture, exploitation involves the mind, language, and emotions in order to generate value—while our bodies disappear in front of our computer screens.

In this, his newest book, Franco “Bifo” Berardi—key member of the Italian Autonomist movement and a close associate of Félix Guattari—addresses these new forms of estrangement. In the philosophical landscape of the 1960s and 1970s, the Hegelian concept of alienation was used to define the harnessing of subjectivity. The estrangement of workers from their labor, the feeling of alienation they experienced, and their refusal to submit to it became the bases for a human community that remained autonomous from capital. But today a new condition of alienation has taken root in which workers commonly and voluntarily work overtime, the population is tethered to cell phones and Blackberries, debt has become a postmodern form of slavery, and antidepressants are commonly used to meet the unending pressure of production. As a result, the conditions for community have run aground and new philosophical categories are needed. The Soul at Work is a clarion call for a new collective effort to reclaim happiness.

The Soul at Work is Bifo’s long overdue introduction to English-speaking readers. This Semiotext(e) edition is also the book’s first appearance in any language.”

Preface by Jason Smith
Translated by Francesca Cadel, Giuseppina Mecchia
Publisher Semiotext(e), 2009
Foreign Agents series
ISBN 1584350768, 9781584350767
229 pages

Reviews: Michael Goddard (Mute, 2009), Lukas Keefer (Metapsychology, 2011), McKenzie Wark (Public Seminar, 2015).

Publisher

PDF (thanks to esco_bar, updated on 2017-6-26)

Jean-François Lyotard: The Postmodern Condition: A Report on Knowledge (1979–) [IT, EN, BR-PT, CZ, GR, LV, CR]

“The Postmodern Condition: A Report on Knowledge is a short but influential philosophy book by Jean-François Lyotard in which he analyzes the epistemology of postmodern culture as the end of ‘grand narratives’ or metanarratives, which he considers a quintessential feature of modernity. The book was originally written as a report to the Conseil des universités du Québec. The book introduced the term ‘postmodernism’, which was previously only used by art critics, in philosophy with the following quotation: “Simplifying to the extreme, I define postmodern as incredulity towards metanarratives”.

Among the metanarratives are reductionism and teleological notions of human history such as those of the Enlightenment and Marxism. These have become untenable, according to Lyotard, by technological progress in the areas of communication, mass media and computer science. Techniques such as artificial intelligence and machine translation show a shift to linguistic and symbolic production as central elements of the postindustrial economy and the related postmodern culture, which had risen at the end of the 1950s after the reconstruction of western Europe. The result is a plurality of language-games (a term coined by Wittgenstein), without any overarching structure. Modern science thus destroys its own metanarrative.

In the book, Lyotard professes a preference for this plurality of small narratives that compete with each other, replacing the totalitarianism of grand narratives. For this reason, The Postmodern Condidtion has been criticized as an excuse for unbounded relativism. However, Lyotard suggests that there is an objective truth, but because of the limited amount of knowledge that humans can understand, humans will never know this objective truth. In other words, Lyotard advocates that there is no certainty of ideas, but rather there are better or worse ways to interpret things.

The Postmodern Condition was written as a report on the influence of technology on the notion of knowledge in exact sciences, commissioned by the Québec government. Lyotard later admitted that he had a ‘less than limited’ knowledge of the science he was to write about, and to compensate for this knowledge, he ‘made stories up’ and referred to a number of books that he hadn’t actually read. In retrospect, he called it ‘a parody’ and ‘simply the worst of all my books’. Despite this, and much to Lyotard’s regret, it came to be seen as his most important piece of writing.”

First published as the report Les problèmes du savoir dans les sociétés industrielles les plus développées, 1979; consequently as La Condition postmoderne: rapport sur le savoir, Les Editions de Minuit, Paris, 1979.

English edition
Translated by Geoff Bennington and Brian Massumi
Foreword by Fredric Jameson
Publisher University of Minnesota Press, 1984
Theory and History of Literature series, Volume 10
ISBN 0719014506
135 pages

Wikipedia

La condizione postmoderna (Italian, trans. Carlo Formenti, 1981/2014, 5 MB, added on 2015-5-4)
The Postmodern Condition (English, trans. Geoff Bennington & Brian Massumi, 1984, updated on 2012-7-24)
O pós-moderno (Brazilian Portuguese, trans. Ricardo Correa Barbosa, 1986/1988, 8 MB, added on 2015-5-4)
O postmodernismu (Czech, trans. Jiří Pechar, 1993, added on 2015-5-4)
Η μεταμοντέρνα κατάσταση (Greek, trans. Κωστής Παπαγιώργης, 1993, added on 2015-5-4)
Postmodernus būvis (Lithuanian, trans. Marius Daškus, 1993, 4 MB, added on 2015-5-4)
Postmoderno stanje: izvještaj o znanju (Croatian, trans. Tatiana Tadić, 2005, added on 2017-7-27)

John Mullarkey: Post-Continental Philosophy: An Outline (2006)

Post-Continental Philosophy outlines the shift in Continental thought over the last 20 years through the work of four central figures: Gilles Deleuze, Alain Badiou, Michel Henry, and François Laruelle. Though they follow seemingly different methodologies and agendas, each insists on the need for a return to the category of immanence if philosophy is to have any future at all. Rejecting both the German phenomenological tradition of transcendence (of the Ego, Being, Consciousness, Alterity, or Flesh), as well as the French Structuralist valorisation of Language, they instead take the immanent categories of biology (Deleuze), mathematics (Badiou), affectivity (Henry), and axiomatic science (Laruelle) as focal points for a renewal of thought. Consequently, Continental philosophy is taken in a new direction that engages science and nature with a refreshingly critical and non-reductive approach to life, set-theory, embodiment, and knowledge. However, each of these new philosophies of immanence still regards what the other is doing as transcendent representation, raising the question of what this return to immanence really means. John Mullarkey’s analysis provides a startling answer. By teasing out their internal differences, he discovers that the only thing that can be said of immanence without falling back into transcendent representation seems not to be a saying at all but a ‘showing’, a depiction through lines. Because each of these philosophies also places a special value on the diagram, the common ground of immanence is that occupied by the philosophical diagram rather than the word. The heavily illustrated final chapter of the book literally outlines how a mode of philosophical discourse might proceed when using diagrams to think immanence.

Publisher Continuum International Publishing Group, 2006
Transversals: New Directions in Philosophy series
ISBN 0826464610, 9780826464613
260 pages

publisher
google books

PDF (updated on 2012-9-6)