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Something of Shia LaBeouf’s name stands in, perfectly, controversially, for what is now happening to us, across us, as a kind of general FKA-transing of all available terms. Around the time Caitlyn Jenner came out, there was talk of an intersectional “trans-”: a trans for race and class and even for ecographic sub-constituencies. During Occupy Wall Street, the same talk happened, and then nothing happened, and a few people said it was still on, and then nothing happened.

Intersectionality seems to be the least sustainable piece …

Walter Benjamin’s strategy in the Theses on the Philosophy of History was to focus on a non-human moment in human time and to present this instance on blast in his prose style. What I mean by “blast” here is the fact that the message had to be pirated past ideological hangers-on and historical barriers, past both Marxist and theotropic renditions, and also past the Nazi episode that might have been his more obvious target in 1940. His prose is clear but depth-charged, resonates at another frequency, still as if exploded past the imaginary proscriptions of Theodor Adorno, who was already in situ in New York …

One of the many definitions of “dialectic” is “a method of examining and discussing opposing ideas in order to discover the truth”; another is “discussion and reasoning by dialogue as a method of intellectual investigation.”  On either definition, Richard J. Bernstein is indisputably the most proficient and prolific dialectician working in philosophy today. His style has centered on the close reading of important figures who at first glance have little to do with  …

Philosophy is suffering gender-wise (and here I bracket for the moment class, race, and sexuality) — see Sally Haslanger’s “Women in Philosophy? Do the Math” in The Stone. But the gender trouble is not simply a matter of representation in the field. The problem also entails a regretfully enduring elision in the transmission of Western thought, a continued forgetfulness of invaluable labor …

In Part III of the Ethics, Spinoza begins to diagnose more deeply what it means to be a finite mode (e.g., a human being). In his attempt to address “men’s way of living” and contravene the erroneous conception of “man in Nature as a dominion within a dominion” (III Preface), Spinoza details a love that is largely passive rather than active. Though it will become very important, the active form (termed “nobility”) that “destroys” hate is only hinted at here …