The Selected Writings of Pierre Hadot, translated by Matthew Sharpe and Federico Testa, Bloomsbury, 2019




















Congratulations to Matthew and Federico on this incredible book! I can’t wait to read it.

This collection of writings from Pierre Hadot (1992-2010) presents, for the first time, previously unreleased and in some cases untranslated materials from one of the world’s most prominent classical philosophers and historians of thought.As a passionate proponent of philosophy as a ‘way of life’ (most powerfully communicated in the life of Socrates), Pierre Hadot rejuvenated interest in the ancient philosophers and developed a philosophy based on their work which is peculiarly contemporary. His radical recasting of philosophy in the West was both provocative and substantial. Indeed, Michel Foucault cites Pierre Hadot as a major influence on his work.

This beautifully written, lucid collection of writings will not only be of interest to historians, classicists and philosophers but also those interested in nourishing, as Pierre Hadot himself might have put it, a ‘spiritual life’.

Table of contents and more here.




Migrant Climate in the Kinocene

Image result for climate change migration

Andrew Baldwin, Christiane Fröhlich & Delf Rothe have just edited a wonderful  special issue of Mobilities on “Anthropocene Mobilities” Here.

You can read my contribution here [free] or at MOBILITIES 2019, VOL. 14, NO. 3, 375–380.

In this intervention, I put forward five short theses on the topic of ‘Anthropocene mobilities.’ My aim is not to unpack every concept con- tained herein but rather to provide a provocative introductory synthesis of five big ideas about Anthropocene mobility for further discussion. 1) We are living in the Kinocene, 2) The ontology of our time is an ontology of motion, 3) We need a new movement-oriented political theory to grapple better with the mobile events of our time. We need a kinopolitics, 4) Climate change is a weapon of primitive accumulation. 5) The Kinocene presents us with the danger of new forms of domination (a new coloni- alism, a new climate capitalism, new states, and new borders) but also with the opportunity for a new revolutionary sequence.


We are living in the Kinocene
We live in an age of movement. I mean this in the directly materialist sense, in which huge amounts of materials are now in wide circulation around the globe. There are more humans, circulating and consuming more large, cultivated animals and calorie-yielding plants than ever before. Life is one of the most efficient maximizers of entropy on Earth, and humans have increased their entropic impact by further burning fossil fuels, overproducing nitrogen fertilizers, removing forests, and increasing net carbon dioxide levels in the atmosphere. Portions of the planet are literally moving more quickly and more unevenly – around axes of gender, race, and class.
The widespread use of global transportation technology also means that more people and things are on the move on the surface of the Earth than ever before. The Earth is becoming so mobile that even its glaciers are on the move. Karl Marx was not thinking of receding glaciers, but I think it is safe to say that ‘all that was solid is today literally melting into air’ – as carbon dioxide. Mobility is not something happening to just humans: more than half the world’s plant and animal species are also on the move.
This movement as a whole, and not merely the geological impact of humans alone on a layer of strata, is why I think the Anthropocene and the Capitalocene are only subcategories of a much larger kinetic transformation of the Earth currently underway. Humans might have initiated this increase in movement (and capitalism certainly hastened it), but now the whole planet is produ- cing positive feedback cycles (carbon cycles, nitrogen cycles, etc.) that have lives of their own, whose mobility needs to be acknowledged.

Although the term ‘Anthropocene’ will likely stay with us as a productive term of contestation, it has a rather paradoxical meaning. The Anthropocene means not only that humans are parts of larger entangled geological and planetary processes but also that the use of the term ‘anthropos’ suggests that humans are somehow distinct enough from those processes to have their own special epoch. This is why Donna Haraway prefers the unwieldy term ‘Chthulucene,’ to describe the tentacular entanglement of all Earth’s processes with one another – thus partially undermining the very idea that there can be a sole independent cause of an epoch (Haraway 2016).

The Earth and all its processes (including humans) always have been in motion and entangled, so, historically, we are dealing with a matter of degree. However, I do think we can say that today more minerals (including those inside human bodies) are in circulation on the surface of the Earth than ever before. We thus are witnessing one of the most mobile geological strata of Earth’s history: the Kinocene…

Read the rest here.

Black Hole Sun: On the Materialist Sublime

The first image of black hole has just been released today. This is a profound and important aesthetic moment from a new materialist perspective. The image is not beautiful because we enjoy a free play of our imagination as we try to figure out what we are looking at and how it fits with our existing conceptual framework. The image is also not sublime in the sense that a black hole is an infinitely dense singularity that defies all calculation by general relativity, and thus “blows our mind,” as we try to conceptualize the radically unconceptualizable. The black hole is itself a work of art. Nature, according to Kant, cannot be art because nature is passive and mechanistic. Art, for Kant, is radically free because it is a strictly human feeling of our own freedom.

The black hole is an excellent example of the materialist sublime. Nature and matter are not passive or deterministic. They are indeterminate material processes. They perform precisely the sublime that Kant restricts to humans alone. Black holes are not infinitely dense singularities. At the heart of a black hole is a specific (and very small) spatio-temporal region measured by the Planck scale and related to the size of the black hole (its Schwarzschild radius). However, and more importantly, below the Planck level of the black hole there are quantum processes that produce the spacetime of that region. These quantum processes below the Planck unit are fundamentally indeterminate—meaning that they are neither in one spacetime or another. They are the indeterminate material conditions for the emergence of spacetime itself (quantum gravity).

In other words, nature is not just the passive conditions for the human experience of its own aesthetic faculties of beauty or the sublime but itself performs the sublime activity of radical indeterminism without concrete form. Humans have the experience of sublimity only because nature is already performatively and materially sublime.



What Is Real? | Giorgio Agamben

Eighty years ago, Ettore Majorana, a brilliant student of Enrico Fermi, disappeared under mysterious circumstances while going by ship from Palermo to Naples. How is it possible that the most talented physicist of his generation vanished without leaving a trace? It has long been speculated that Majorana decided to abandon physics, disappearing because he had precociously realized that nuclear fission would inevitably lead to the atomic bomb. This book advances a different hypothesis. Through a careful analysis of Majorana’s article The Value of Statistical Laws in Physics and Social Sciences, which shows how in quantum physics reality is dissolved into probability, and in dialogue with Simone Weil’s considerations on the topic, Giorgio Agamben suggests that, by disappearing into thin air, Majorana turned his very person into an exemplary cipher of the status of the real in our probabilistic universe. In so doing, the physicist posed a question to science that is still awaiting an answer: What is Real?

— Read on