This website is being constructed purely as a hobby project and is designed, funded and run personally just by one individual. Currently in a phase of (re-)adding certain content, while a more thorough reconstruction of the navigation of the entire website should follow later,. The end result, if the project will successfully continue for a longer period of time, like it’s past incarnations have (mariborchan.com, theoryleaks.org, etc.), which were also at certain moments referenced by larger leftist publishers like the Slovene Mladina or the British Verso, should be a reliable source of both older publications and recordings of theoretical interest that are still relevant today, and also as a source of news about newer developments, with a few posts per day.
The idea is to provide quality material accessible to everyone online, while at the same time safeguarding the files in question, as they may disappear from other sources of the internet, as it happens throughout the years. Most of the material here is not exclusive and can be accessed at other popular online portals, but certain items are, and more of them should begin to appear in the future.
…but you can also at any time send me an e-mail message at this address if you want to support the site in a different way, like for example through a direct bank transfer, to contact me with a question or any other suggestion regarding the website or its content.
DOWNLOAD (.pdf & .epub – Miller & Giovanni translations)
Most of the major schools of contemporary philosophy, from Marxism to Existentialism, are reactions to Hegelianism and all, if they are to be understood, require some understanding of Hegel’s Logic. From its first appearance in 1812, this work has been recognized by both admirers and detractors alike as being the absolute foundation of Hegel’s system.
Brilliant and innovative, Jacques Lacan’s work lies at the epicenter of modern thought about otherness, subjectivity, sexual difference, the drives, the law, and enjoyment. This new translation of his complete works offers welcome, readable access to Lacan’s seminal thinking on diverse subjects touched upon over the course of his inimitable intellectual career.
In recent years, techno-scientific progress has started to utterly transform our world – changing it almost beyond recognition. In this extraordinary new book, renowned philosopher Slavoj Žižek turns to look at the brave new world of Big Tech, revealing how, with each new wave of innovation, we find ourselves moving closer and closer to a bizarrely literal realisation of Marx’s prediction that ‘all that is solid melts into air.’ With the automation of work, the virtualisation of money, the dissipation of class communities and the rise of immaterial, intellectual labour, the global capitalist edifice is beginning to crumble, more quickly than ever before-and it is now on the verge of vanishing entirely. But what will come next?
Against a backdrop of constant socio-technological upheaval, how could any kind of authentic change take place? In such a context, Žižek argues, there can be no great social triumph–because lasting revolution has already come into the scene, like a thief in broad daylight, stealing into sight right before our ever eyes. What we must do now is wake up and see it. Urgent as ever, Like a Thief in Broad Daylight illuminates the new dangers as well as the radical possibilities thrown up by today’s technological and scientific advances, and their electrifying implications for us all.
Pocket Pantheon is an invitation to engage with the greats of postwar Western thought, such as Lacan, Sartre and Foucault, in the company of one of today’s leading political and philosophical minds. Alain Badiou draws on his encounters with this pantheon—his teachers, opponents and allies—to offer unique insights into both the authors and their work. These studies form an accessible, authoritative distillation of continental theory and a capsule history of a period in Western thought.
Agon Hamza offers an in-depth analysis of the main thesis of Louis Althusser’s philosophical enterprise alongside a clear, engaging dissection of Pier Paolo Pasolini’s most important films. There is a philosophical, religious, and political relationship between Althusser’s philosophy and Pier Paolo Pasolini’s films. Hamza teases out the points of contact, placing specific focus on critiques of ideology, religion, ideological state apparatuses, and the class struggle. The discussion, however, does not address Althusser and Pasolini alone. Hamza also draws on Spinoza, Hegel, Marx, and Žižek to complete his study. Pasolini’s films are a treasure-trove of Althusserian thought, and Hamza ably employs Althusserian terms in his reading of the films. Althusser and Pasolini provides a creative reconstruction of Althusserian philosophy, as well as a novel examination of Pasolini’s film from the perspective of the filmmaker’s own thought and Althusser’s theses.
In attempting to answer the question posed by this book’s title, Giorgio Agamben does not address the idea of philosophy itself. Rather, he turns to the apparently most insignificant of its components: the phonemes, letters, syllables, and words that come together to make up the phrases and ideas of philosophical discourse. A summa, of sorts, of Agamben’s thought, the book consists of five essays on five emblematic topics: the Voice, the Sayable, the Demand, the Proem, and the Muse. In keeping with the author’s trademark methodology, each essay weaves together archaeological and theoretical investigations: to a patient reconstruction of how the concept of language was invented there corresponds an attempt to restore thought to its place within the voice; to an unusual interpretation of the Platonic Idea corresponds a lucid analysis of the relationship between philosophy and science, and of the crisis that both are undergoing today. In the end, there is no universal answer to what is an impossible or inexhaustible question, and philosophical writing—a problem Agamben has never ceased to grapple with—assumes the form of a prelude to a work that must remain unwritten.
Freud began university intending to study both medicine and philosophy. But he was ambivalent about philosophy, regarding it as metaphysical, too limited to the conscious mind, and ignorant of empirical knowledge. Yet his private correspondence and his writings on culture and history reveal that he never forsook his original philosophical ambitions. Indeed, while Freud remained firmly committed to positivist ideals, his thought was permeated with other aspects of German philosophy. Placed in dialogue with his intellectual contemporaries, Freud appears as a reluctant philosopher who failed to recognize his own metaphysical commitments, thereby crippling the defense of his theory and misrepresenting his true achievement. Recasting Freud as an inspired humanist and reconceiving psychoanalysis as a form of moral inquiry, Alfred Tauber argues that Freudianism still offers a rich approach to self-inquiry, one that reaffirms the enduring task of philosophy and many of the abiding ethical values of Western civilization.
This interview endeavors to understand Slavoj Žižek’s philosophical theses on dialectical materialism from the point of view of aleatory materialism. The contents of the interview are philosophically based, despite detours through varied topics such as politics, ecology, and communism. Throughout, Žižek asserts Hegel’s philosophical materialism, which has been overlooked by philosophers in general. Through dialectical retroactivity, Žižek maintains that we have finally found a nonteleological dialectics that is not external to Hegel but is found within his philosophy. Throughout the conversation, Žižek offers concrete examples to complex categories such as absolute recoil, which he defines as the cause being “an effect of its effects.” In addition, Žižek presents what he sees as the deficiency in Althusser’s aleatory materialism, that it represents, in his opinion, a simplistic interpretation of Hegel. Žižek believes that Hegel is the only true materialist alternative to Marx, who never managed to free himself from a teleological view of communism.