Tag Archive: Madhyamika


There’s a wealth of material in post-marxist and poststructuralist political philosophy to be found at the After 1968 web site, which documents a series of seminars and lectures held in Maastricht over the last few years. You can find texts by Agamben, Deleuze, Badiou, Ranciere, Baudrillard, Negri, Derrida, Nancy, and others there, though it will take some scrolling, clicking, and poking around to locate them.

One of the more interesting finds there is a link to the translated notes from a lecture by Deleuze on Spinoza’s concept of affect. It’s arguably this concept and its transmission through Deleuze, together with the more recent upsurge of research in the neuroscience of affect and emotion (by people like Antonio Damasio), that underlies the fairly dramatic upwelling of interest in all things ‘affective’ in recent social and cultural theory.

The site also provides links to Deleuze’s last published piece of writing, the brief, lyrical “Immanence: A Life…”, and to Giorgio Agamben’s insightful, meditative dissection of it (which, thankfully, is only slightly marred by Agamben’s own obsessions with sovereignty, “bare life”, biopolitics, etc.). Agamben spends three whole pages analyzing the punctuation – colon, ellipsis – of the title alone, and though that may sound overindulgent, it’s well worth reading.

Deleuze’s notion of immanence changed over the years and, as Christian Kerslake argues, left questions and inconsistencies in its wake. But it remains very evocative and, in this final version at least, sounds to me completely resonant with the (Madhyamika) Buddhist ontology I’ve been exploring.

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Or, Toward an eco-Buddhist-processualist cultural criticism

Note: This is work in progress and probably won’t be published for a while, and not in this form in any case. It comes from an attempt to theorize an ‘ecocritical’ understanding of culture that is in dialogue with the Marxist tradition of social and political analysis, Derridean poststructural philosophy, Buddhist psychology, and the psychoanalysis of Freud, Lacan, and Zizek, among others. I welcome comments.

For Fredric Jameson, it is history, understood in Marxian terms as a series of changing relationships among and between social groups and their systems of material production, that serves as a relatively stable ground or horizon against which the vicissitudes of human culture play their figure. For Derridean deconstruction (and other brands of poststructuralism), there is no ultimate ground, and textuality in its groundless infinite play is what shows us this most clearly. For the approach I’m working on, rooted in a more naturalistic understanding of the world than Derrida’s and a more ecological one than Jameson’s, there is similarly no ultimate ground, but there are relative grounds that can be found in the unfoldment of social and ecological relations. The hermeneutic I’m proposing doesn’t leave us errantly wandering among texts and discourses (as does deconstruction), but leaves us ethically responding to others (as many deconstructionists themselves do) among relations that are simultaneously material and biological (a la Marx and Darwin), discursive (a la culturalism), and imaginal-phantasmic (a la psychoanalysis).

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