By Aglaia Kiarina Kordela
Even supposing either percentage a spotlight on human existence because it is inscribed by way of energy, Foucauldian biopolitics and Lacanian psychoanalysis have remained remoted from or even against each other. In Being, Time, Bios, A. Kiarina Kordela goals to beat this divide, formulating a historic ontology that attracts from Spinoza, Marx, Heidegger, and Sartre to theorize the replaced personality of “being” and “time” lower than secular capitalism. With insights from movie conception, postcolonial experiences, and race thought, Kordela’s wide-ranging research indicates a considerably new knowing of latest capitalism—one during which uncertainty, sacrifice, immortality, and the gaze are imperative.
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Extra info for Being, Time, Bios: Capitalism and Ontology
By the same token, henceforth, far from enjoying the status of the Word, the word becomes what we know as the signifier, 13 14 / Being, Time, Bios which in “modern thought” was to become the object of “the analysis of meaning and signification,” as opposed to the object of ontology (being) (Foucault, 1970, 43). The collapse of the organic divine bond entailed that henceforth representation was to be considered as separated from being by what eventually became an unbridgeable abyss. This modern object known as the (arbitrary) signifier emerged in the seventeenth century, that is, at the same time at which, with Spinoza, the discourse became capable of conceiving of God as no longer the transitive but the immanent cause of the world.
By contrast, surplus-value is a function within a specific historical formation that is itself the effect of external causes—unless we want to claim that the cause of the emergence of the capitalist mode of production was capitalism itself, as is tacitly claimed in the ideological narrative of “a primitive accumulation,” that is, “the ‘previous accumulation’ of Adam Smith,” to which we shall return in the chapter “Historical Time” (Marx 1990, 873). In other words, surplus-value is the actualization of one historical appearance, whereas the meta-phenomenological being-in-itself-for-itself is the power of the series of all appearances to actualize itself.
Can only affirm itself as distinct from and opposed to its creator; otherwise it dissolves in him. . If being exists as over against God, it is its own support; it does not preserve the least trace of divine creation. In a word, even if it had been created, being-in-itself would be inexplicable in terms of creation; for it assumes its being beyond the creation. (26–27) A creationist conception of divinity entails God’s subjectivization and thereby renders (objective) being inexplicable. There remain, therefore, two options for any ontology: either, following the Nietzschean attitude of “God is dead,” to ignore the concept of God altogether—the so-called death of metaphysics—or, following the Spinozian path, to equate God with nature by conceiving of God not as the (subjective) creator but as the (objective) immanent cause of nature—the enfolding of metaphysics or transcendence within the plane of immanence.
Being, Time, Bios: Capitalism and Ontology by Aglaia Kiarina Kordela