Platform Capitalism

The Bolivian scholar and activist Silvia Rivera Cusicanqui is a pre-eminent Latin American intellectual, world renowned for her work in postcolonial and subaltern studies.  She has long maintained that we must acknowledge how colonial structures of domination continue to affect indigenous identities and cultures. Even in contexts where diversity and the value of indigenous cultures have been officially recognized, “internal colonialism” operates as a structure that shapes mental categories and social practices.  

This book considers this persistent colonial structure by examining artistic and popular practices of apprehending and resisting it, arguing that in Andean cultures there is a sustained practice of insubordinate image production and use. Combining this visual history with other instances of political resistance, the book offers an alternative narrative to the history of Latin American decolonisation.  This narrative challenges the common conception that mestizaje (race-mixing) and hybridity are liberatory formations, offering instead a new theorisation of the complex racial configurations produced by colonialism and its afterlives. 

Given Rivera Cusicanqui’s vital contribution to critical epistemologies, this book will be of great interest to students and scholars throughout the humanities and social sciences and to everyone concerned with the key questions of critical theory today.

When Socrates was standing before the Athenian tribunal in 399 BC, he said in his defence that the opponents he feared most were the invisible ones, those who had been spreading rumors against him for years but none of whom were being brought to court – it was like fighting shadows. The moment was Socrates, the harbinger of logos and true knowledge, was eventually defeated by rumors and mendacious slander.

Where does the strange power of rumors come from? Everyone knows that rumors are unfounded and based on thin air, but still they pass them rumors spread, and what appeared as a small breeze can grow into a mighty whirlwind and produce serious effects, ruin people’s lives and change the course of events. This book scrutinizes the mysterious power of rumors and seeks to analyse it philosophically, examining along the way some key moments of our cultural history concerning rumors, from Shakespeare and Cervantes to Gogol and Kafka.  It also underlines the fact that, although rumors are as old as humankind, the advent of the internet and social media has raised the spreading of rumors to an entirely new level, to the point where we could speak of the rumorization of the social.  The more communication there is, the more the social fabric threatens to fall apart – and the more urgent it becomes to find strategies to counteract this.

Prompt Thinking explores how artificial intelligence is fundamentally transforming the nature of thought. In the age of generative AI, prompting becomes more than a technical instruction: it emerges as a philosophical practice.

This book arises from an experiment with AI in which the fictional philosopher Jianwei Xun sparked global debate by publishing a book about power and perception in the digital age. That book, Hypnocracy: Trump, Musk, and the New Architecture of Reality, was written with the assistance of AI. Rather than casting AI as either savior or threat, Prompt Thinking proposes a third way: conscious dialogue with artificial intelligence as a means to expand critical awareness. The book shows how critical philosophical engagement with AI can produce unexpected insights while preserving intellectual autonomy.

Part theoretical framework, part methodological provocation, Prompt Thinking offers tools for navigating cognitive transformation. It proposes an ethics of the threshold, neither rejecting technological change nor surrendering to it.

The many mass protests that have taken place since 2011 have been characterised by an unmistakable need to challenge, overthrow and destroy the prevailing political representations without proposing new ones. The protests are not concerned with replacing the current government or leader with others, and thus getting a better version of what we already have. Instead, they refuse all leaders, including the most critical opposition leaders: these protests are about dismantling the need for leaders. More and more people are coming to the view that it is not possible to manage the many crises within the framework of the political institutions we have today. 

The new protests are political acts that are neither class struggle nor the establishment of an opposition to those in power. Rasmussen argues that we should understand these protests as the emergence of a new kind of revolutionary action that is as much an anthropological as a political transformation: it is an attempt to break free from all the traditional notions of how the social context that we call society and the nation-state is organised.

The clitoris was absent in anatomy books, in paintings and sculptures, absent in spirit and even body; it has long been the organ of erased pleasure. We assume that this oversight has been repaired in our times: today, the clitoris is not forgotten but honoured. Conferences, books, manifestos, works of art are all devoted to it. The autonomy of clitoral jouissance is recognized. The boundaries of feminism have also moved: queer, intersex and trans approaches claim that the clitoris is perhaps no longer the exclusive preserve of the woman. And yet, there remains a wounded space. Because genital mutilation is still common practice. Because millions of women are still denied pleasure. 

The clitoris continues to mark the enigmatic space of the feminine. Constrained by the extreme difficulty and the extreme urgency of returning to this scorched earth, it is time to give voice to an organ of pleasure which has still not become an organ of thought.

“A project whose glaring absence has been hiding in plain sight, clitoral pleasure has finally found its philosopher. Malabou tells us what we can do with our clitoral brain, uncloaking its agency and anarchic politics. Essential reading for anyone interested in interpreting sex otherwise than phallic and in relation to philosophy’s power to shape the soma.” - Emily Apter, New York University

Like Freud’s prototypical baby, we struggle over whether to keep our body together or to give it away. We all live these scenes of bodily loss. Freud and Marx both sing harmoniously: what we give up, we give under duress. We are not easy with what we’ve been tasked with, but the task has been the same since birth, doubled in the name of emancipation: first, there’s nothing less than to survive alienation and exploitation, then there’s staying alive for one another’s sake. Perhaps the storied antagonism between Freud and Marx turns on the difficulty of holding these tasks together, balanced on the knife’s edge that separates self-interest from collective liberation.

Capitalism does not produce itself all alone, no matter its disciplines and political-economic constraints on the reproduction of society. If Marx taught us anything, it’s that capitalism produces its own gravediggers, the proletariat—“the unreason of reason,” he quipped, where the dominant social order encounters its unconscious element. Through the bad exchange of capitalism comes a gothic reversal, from preconscious life to premature death, where workers end up burying themselves instead of the system that provides the grave plot. That exchange is felt internally, in a rift that cleaves open the self. Freud, for his part, helps us describe how political economy hammers our lives into unreasonable and reasonable shapes, imaginary and real, as countless and heterogeneous as the individual faces in a collective mass. For each and for all, we bring psychoanalysis to bear on the political-economic problems we suffer in common.

King Ketamine. Beyond the vibecession. Austere Mothers. Sick at Work. Money, Feces, Babies, Gifts. Essays by Juliana Spahr, Peter Coviello, Nicolás Medina Mora, Jyoti Rao, and Hannah Proctor. Images of Red Vienna from Wilhelm Reich’s camera, dispatches from Lebanon, and more.

Wound Building is a volume of essays, with digressions, on one group of contemporary poets active in a self-organizing political poetry scene in the UK, most of whom have little to no audience outside of the little magazines that they publish and the reading series they put on. The book is a front-line report on the rapid development of this poetry in the period between 2015 and 2020, with a particular focus on the relationship of poetry to violence and its representation. The poets discussed here write violent love poems and violent elegies as well as violent fantasies composed in stabs of violent verse and violet prose. The poems themselves comprise fantasies of killing David Cameron, dreams of being split open along a seam, basement songs, hundreds of pages of notes on working life in a privatized care home in Hove, East Sussex, a four-line slogan about the Cologne groping scandal of New Year 2016, variations on the Refugees Medical Phrasebook, a life wasted in a factory in Guangzhou, an autobiographical sci-fi internet fever dream, an anarchist elegy, and a refusal to argue. Ultimately, Hayward argues that the lessons this poetry teaches is never to write a "worthy" narrative when a fucked up collage will do. Rather than a cohesive "account" of a "school" of poets, or a "contribution" to the boring tittle-tattle of aesthetic debates over British poetry as an institution, Wound Building is a front-line report on the local disasters of a contemporary UK poetry caught in the grip of the historical cataclysm of capitalist culture.

Wound Building is further concerned with aesthetic problems related to Marxism, anarchism, contemporary trans politics, and class, though its "theoretical" preoccupations are subordinated to its desire to provide a ground-level view on the writing itself, its production, its intellectual aporia, and the ways it finds itself outstripped by the ongoing "march of events." The book will be of interest not only for those concerned with contemporary British political and experimental poetry, but also more generally for anyone who wishes to think carefully about what it means to make art about present-day history and its many horrible enormities.

The book's title is derived from the idea of sublime woundedness that subtends the context of the poets discussed here: the impressions of wounds opening up like LED-lit shopfronts in the night, in a parallel universe in which injury is intoxicatingly impersonal and structural, and which forms the environment in which the poems fight to absolutize the value of every last breath, or face into the reality of extravagantly violent wish fulfillment, or dissolve themselves in a search for new ways of professing love, or transform into a kind of expressionism of vomiting up medical-diagnostic categories found in abstract social labor, or pump their verses full of the convulsive rhythms of surprise and sudden relief, without any guarantee that this is the right thing to do or that anyone will even fucking hear. Wound Building does not historicize this state of affairs as much as it attempts to live alongside the immediacy of this work, in order to see what is still possible for poetry, and criticism, to make and do.

This publication proposes a set of aural exercises that show readers how to disappear, reappear, join a group, or leave a group. Its annex is a lexicon of some of the sounds that dwell in or are banished from the middle-class household. 

Text: Haytham El-Wardany
Editors: Maha Maamoun and Ala Younis
Translated from Arabic by Jennifer Peterson (Preliminary Exercises) and Robin Moger (Sounds of the Middle Classes)

Look at Hazards, Look at Losses developed out of a series of conversations, exchanges and visits between kuda.org, Anthony Iles and Marina Vishmidt over 2015-2017 through which different approaches to common problems of cultural production in early-21st century Europe and its peripheries were debated and conceptually probed. Setting out from Theodor W. Adorno’s concept of ‘the aesthetic relations of production’ these discussions proceeded to explore problems bearing upon organisation in small groups in the field of culture, philosophical idealism and materialism, poetry, error and crisis.

The anthology assembled reflects these concerns through engagement with the writing of others who have helped orientate us through these discussions. The book which is the outcome consists of seven original contributions by poets and theorists which attempt to move toward new political interventions in culture and beyond ‘crisis as a way of life’.

Paul Preciado's controversial 2019 lecture at the École de la Cause Freudienne annual conference, published in a definitive translation for the first time. 

In November 2019, Paul Preciado was invited to speak in front of 3,500 psychoanalysts at the École de la Cause Freudienne's annual conference in Paris. Standing in front of the profession for whom he is a mentally ill person suffering from gender dysphoria, Preciado draws inspiration in his lecture from Kafka's Report to an Academy, in which a monkey tells an assembly of scientists that human subjectivity is a cage comparable to one made of metal bars.  

Speaking from his own mutant cage, Preciado does not so much criticize the homophobia and transphobia of the founders of psychoanalysis as demonstrate the discipline's complicity with the ideology of sexual difference dating back to the colonial era, an ideology which is today rendered obsolete by technological advances allowing us to alter our bodies and procreate differently. Preciado calls for a radical transformation of psychological and psychoanalytic discourse and practices, arguing for a new epistemology capable of allowing for a multiplicity of living bodies without reducing the body to its sole heterosexual reproductive capability, and without legitimizing hetero-patriarchal and colonial violence.  

Causing a veritable outcry among the assembly, Preciado was heckled and booed and unable to finish. The lecture, filmed on smartphones, was published online, where fragments were transcribed, translated, and published with no regard for exactitude. With this volume, Can the Monster Speak? is published in a definitive translation for the first time.