Download Félix Guattari in the Age of Semiocapitalism by Gary Genosko PDF

By Gary Genosko

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The yr 2012 marks the 20 th anniversary of Félix Guattari's premature passing in 1992 on the age of sixty two. This quantity recognizes the prescience of his perception into capital as a semiotic operator, which has been taken up via theorists of immaterial labour within the post-Autonomist circulation, and invitations his readers to meditate at the relevance of his concept for a serious prognosis of current and destiny mutations of capitalism and labour within the turbulent international info-machinic ecologies of our time. Guattari attempted to visualize a post-media period during which new subjectivities may perhaps blossom and experiments in managed chaoticization could flourish. The essays assembled the following resolution why, and the way, to learn Guattari today.

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The answers to these questions all derive from a basic phenomenon that Spinoza bent all his efforts to expose: the power of revealed religion. All errors and superstitions are species of one fundamental prejudice. The prejudice on which all other prejudices rest is the authority that people have accorded to a single book, the Bible or Scripture. Spinoza uses "Bible" and "Scripture" (in the singular) to refer to both the Old and the New Testaments. 1 Yet even the most superficial reading of the Treatise shows that the vast majority of its materials derive from the Jewish rather than the Christian Scripture.

By implication, the passage was written long after the time of Og, who was a direct contemporary of Moses. Spinoza speculates that the mode of speaking is appropriate to a time considerably later, perhaps when the bedstead and other ''relics" were discovered by David, who conquered the city of Rabbah (2 Sam. 60 Besides anachronism there is the problem of contradictory predication, or the attribution of contradictory attributes to God. Spinoza's proof texts here are Samuel's denial and Jeremiah's affirmation that God repents of his decisions (1 Sam.

They think it pious to trust nothing to reason and to their own judgment, but impious to doubt the reliability of those who handed down the Sacred Books to us. This is mere folly, not piety. What are they worried about? What are they afraid of? Can religion and faith not be defended unless men deliberately know nothing about anything, and say farewell to reason completely? 65 For any careful reader of the Treatise it should be evident from the biting and polemical tone of this passage that Spinoza is concerned with more than the obscure Jehuda Alpakhar.

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