By Ward Blanton
An Insurrectionist Manifesto includes 4 insurrectionary gospels in line with Martin Heidegger's philosophical version of the fourfold: earth and sky, gods and mortals. difficult spiritual dogma and dominant philosophical theories, they give a cooperative, world-affirming political theology that promotes new existence via no longer resurrection yet rebel. The rebellion in those gospels unfolds as a sequence of impressive but worldly practices of significant confirmation. on account that those exercises don't depend on fantasies of break out, they engender intimate ameliorations of the self alongside the very coordinates from which they emerge. Enacting a comparative and contagious postsecular sensibility, those gospels draw at the paintings of Slavoj Žižek, Giorgio Agamben, Catherine Malabou, François Laruelle, Peter Sloterdijk, and Gilles Deleuze but rejuvenate scholarship in continental philosophy, serious race concept, the hot materialisms, speculative realism, and nonphilosophy. they believe past the sovereign strength of the single to start up an intensive politics "after" God.
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Additional info for An Insurrectionist Manifesto: Four New Gospels for a Radical Politics
We should not resist this as temptation but embrace it as an opportunity. ”26 For Kristeva, this discussion of the formation of subjectivity concerns her distinction between the semiotic and the symbolic, which loosely follows Lacan’s terminology of real and symbolic, although the semiotic is not precisely what Lacan understands by 16 INTRODUCTION the real. In any case, the semiotic for Kristeva references a presymbolic semiotic chōra in which a person resides prior to her entrance into symbolic language.
For instance, the title of one of Ian Barbour’s books is When Science Meets Religion: Enemies, Strangers, or Partners? Barbour is a leading scholar of the interaction between religion and science, but this meeting is staged in such a way as to reduce the known to the unknown and vice versa. 36 Ultimately Barbour supports an integration of the two, which seems reasonable, but the problem is the supposition that they are not already integrated, and we can pretend that we do not know this so that we can introduce them to each other and they can meet and come together in a productive fashion.
He argues that we are stuck with a strange and occasionally horrifying world in which we all seem individually and collectively to birth forms of transcendence or agencies of transcendence that, in turn, feed off us like so many vampires from our own excessive dreaming. We live, move, and have our being today in the structure of the incessant production, consumption, and being-consumed by transcendent vampirisms of our militarized and economized skies. Without giving in (to vampirism) or giving up (on our ecstasies), his good news consists in distinguishing the excessive or sur-real aura of divinity from the monotonous and brutal project of the New Divinity Managers who seem, like the insurrectionist, to have understood very well the permanency of our theologico-political predicament.
An Insurrectionist Manifesto: Four New Gospels for a Radical Politics by Ward Blanton