“Thinking is, indeed, essentially the negation of that which is before us.”
― Georg Wilhelm Friedrich Hegel
Contemporary problematics of survival demand a de-normalisation, post-parochial and cosmological world-ing. Multifaceted, multilayered and polyvalent folds over- and under- lap to create interstices of flesh, concrete, concepts, metals, woods, etc; cilia propel, enzymes digest, Amazon delivers, etc; flowing folds in constant flux produce social instability — the nebulous circuit-board of capitalism worlds the world. Marxist-Leninist ideology is a map, a short of historical bridge, yet when calcified it becomes a caricature; in other words, concepts of Utopia must be able to follow change over time. The development of living-being over- and in- time is socio-bioeconomic duration; interpenetration of time means Utopian visions are still relevant, however not absolute. Statist and ‘pure’ aspects have little efficacy in the post-postmodern era. Cosmological, funky bohemian anarcho-nomadism eccentrically aligning with multiple being-critters quest(ioning) beyond normative State legitimacy — powers to police, prosecute and imprison (and even kill) — along with ancillary media-mores, racist-tropes and anthro-centric narratives. Ergo, entering into a dialogue with the multi-worlds that exist is acting to interrogate ethical ability to think otherwise, which is thinking.
“But the life of Spirit is not the life that shrinks from death and keeps itself untouched by devastation, but rather the life that endures it and maintains itself in it. It wins its truth only when, in utter dismemberment, it finds itself … Spirit is this power only by looking the negative in the face, and tarrying with it. This tarrying with the negative is the magical power that converts it into being. This power is identical with what we earlier called the Subject.”
― Georg Wilhelm Friedrich Hegel
Actuating cosmo-hybridity across digital, biological, pharmaceutical, economic, financial, sexual, etc. worlds, whereby neo-chimerical worlds world the world, the queer cosmonaut-nomad pursues endless ambiguity whilst aiming to ameliorate suffering. Ambitiously ambiguous ubiquity encapsulates and escapes not Hegel’s Utopian dream of ‘Absolute Knowledge’ but tarries/lingers with the Negative, places where Selves find themselves beyond themselves in other Selves — mirrored. Negation of presence, ideological reifications, requires an acceptance — however tacit — of absences, lacks, unpredictable ebbs and flows. Compassion raised from polymorphous connective issues traversing beyond the bounds of parochial, insular iso-imaginary vindictive mass phantasies requires diachronic, developmentally-open participatory solidarity. Connecting communicative-tissues across borders, times and languages against solidifying statist hegemony whilst holding a degree of wistful ambiguity as antidote.
Central to insular, punitive phantasmagorias is the prison-industrial complex; from immigration detention centres to medium and maximum security prisons, youth prisons and ‘open’ prisons (where inmates can work during the day outside of prison grounds, yet are compelled to pay a huge sum of their meagre wages to the state). Michel Foucault clearly elucidated the birth of the modern penitentiary in Discipline and Punish, where he traces Jeremy Bentham’s ‘panopticon,’ a technique for near-total surveillance of detained prisoners, students and workers, as the generative mechanism of bio-power. Bio-political power is an administrative-bureacratic set of regimes functioning on multiple registers (State, Church, family, economy, ‘individual subjectivity,’ etc.). Growing administration, codification, tracking and medico-juridical monitoring of (Western) populations by ‘enlightened elites’ coupled with destabilising globalisation, digitalisation and climate/cityscape hyper-transformations activates heretofore unknown subjectivities. A nervous pathos pervades the streets of London, Paris, New York and other centres of Anglo-American power. The US and UK, with the highest incarceration rate for the world and for Europe, respectively, also are being fundamentally altered by the Spectre of the Little Man in Search of Punishment. Who exactly should receive this group’s collective phantasy/ire of punishment may also include the group itself, as paradoxically masochism is evident in the rise of support for right-wing elites amongst the white working classes. Sadomasochism, an effect of resent/support for 18th Century’s legacy of ‘enlightened elites’ administering Utopian Utilitarianism coupled with parochial terror in the face of destabilising digital, techno-nomadic, queer apertures and mass migration, must be confronted with many formations of compassionate cosmological being-with-Others.