[aldus
de DBNG enigszins eufemistisch].
Warren
Montag and Hanan Elsayed (Eds.), Balibar
and the Citizen Subject. Edinburgh University Press, febr. 2017 hardback, 1 aug. 2018 paperback.
Daarin een hoofdstuk van
• Vittorio
Morfino, Intersubjectivity
or Transindividuality: The Leibniz-Spinoza Alternative
Among the most curious and insistent features in
the history of misunderstandings of Leibniz’s philosophy is the attempt to see
within it a form of Spinozism. This is a misunderstanding in a double sense,
because in order to affirm it, the complexity of Spinoza must be reduced to the
same extent as the complexity of Leibniz. Already in the final years of his
life, Leibniz had unequivocally expressed the problem with such a reduction in
response to a letter from Louis Bourguet: I do not see how you can deduce any
Spinozism from this; to do so is to jump...[cf. jstor]
Die titel - vooral 'transindividualiteit' intrigeert me - deed me verder zoeken naar hem, waarbij ik stuitte op zijn
artikel
• Vittorio Morfino, “The fracture of a kantian antinomy:
Machiavelli and Spinoza,” [translated by Dave Mesing; in Parrhesia Vol 23, 2015 pp.·
43-62, cf. PDF] dat ik zeer interessant
vond en dat mij op verdere zoektocht stuurde. De Duitse Spinozabibliografie laat zeer veel van hem zien. Ik vermeld hierna
alleen de in het Engels vertaalde boeken en de artikelen die op internet
geplaatst zijn.
Zijn vertaler naar het Engels, Dave Mesing, meldt in zijn op zijn academia.edu geplaatste CV dat volgend jaar zal verschijnen:
Dat betreft de vertaling van Il tempo e l’occasione. L’incontro Spinoza Machiavelli, [Collana della Facoltà di lettere e filosofia dell’Università di Milano “Il Filarete”, LED, Milano 2002]. Het boek verscheen in 2012 in het Frans: Le Temps Et L'occasion: La Rencontre Spinoza-Machiavel bij Classiques Garnier Multimedia (26 Mar. 2012)
Onlangs had ik een blog over Owen Hulatt wiens artikel “Structural Causality
in Spinozas Ethics” zal verschijnen dat volges hem bedoeld is als alternatief
voor het begrijpen van de relatie natura naturans – natura naturata. Wenu over
begrippen als ‘Structural Causality’, ‘aleatory necessity’ en dergelijke kan
men veel tegenkmen bij Morfino, zo zal blijken.
• Vittorio Morfino, “The Concept of Structural
Causality in Althusser.” [translated by Dave Mesing; in:
Crisis and Critique Vol 2 #2 (2015), pp. 86-107, cf. PDF]
Althusser claims that ‘the immense theoretical
revolution of Marx’ is the concept of structural causality. Although only
drafted through a series of terms such as Verbindung, Gliederung, or Darstellung,
for Althusser this concept lies at the core of Reading Capital. The aim
of this paper is to show that Althusser’s interpretation of Marx is grounded on
a conception of causality whose philosophical structure depends on three
different thesis: the constitutiveness of relations, the contingency of
relations, and the plural temporality.
 |
| Vittorio Morfino *) |
Tussendoor even zijn kort cv uit Between Hegel and Spinoza, waaraan hij bijdroeg (zie onder):
• Giuseppe Tassone and Peter Thomas, “Editorial
Introduction to Vittorio Morfino.” In: Historical Materialism, Volume
16, Issue 1, [Brill] 2008, pp. 3–8 [geheel te lezen in deze PDF]
Citaat: Morfino belongs to an emerging younger
generation of Italian scholars who have taken up both Althusser’s provocation
and Negri’s challenge in a critical spirit. Currently Ricercatore in the
History of Philosophy at the University of Milano-Bicocca, he is the author of
numerous studies on the history of Spinozism, including most recently Il
tempo della moltitudine. Materialismo e politica prima e dopo Spinoza (2005).
An editor of Quaderni materialisti (an innovative and influential
theoretical journal in contemporary Italy), he is also a well-known
commentator, translator and editor of Althusser’s ‘late writings’ and active in
the Associazione Louis Althusser, which sponsored a major international
conference in Venice in 2006 dedicated to the legacy of Althusser’s thought.
[zie verder aldaar] *)
*) Hoe Morino tot een jongere
generatie behoort is duidelijk af te lezen
aan het feit dat hij in het boek van Sonja Lavaert, Het perspectief van de
multitude – Agamden, Machiavelli, Negri, Spinoza, Virno ( 2011), niet
voorkomt.
• Morfino, Vittorio, “Causa sui or
Wechselwirkung: Engels between Spinoza and Hegel.” In: Historical
Materialism, Volume 16, Issue 1, [Brill] 2008, pp. 9–35 [geheel te lezen in deze PDF]
• Vittorio
Morfino, “Spinoza dans l'histoire de l'être: le principe de raison chez Spinoza
et Leibniz. In: Studia Spinozana,
vol. 15 (1999 [versch. 2006]), Special onder red. van Wiep van Bunge: Spinoza
and Dutch Cartesianism, pag. 191-204
• Vittorio Morfino, “The Misunderstanding of the
Mode: Spinoza in Hegel's 'Science of Logic' (1812-16).” In: Hasana Sharp and
Jason E. Smith (Eds.), Between Hegel and Spinoza: A Volume of Critical
Essays. London [e.a.]: Bloomsbury, 2012,
pp 23-41.
Deels te lezen bij books.google
Plural
Temporality traces out a dynamic historical relationship between the texts of
Spinoza and Althusser. It attempts to understand Spinoza's thought through
Althusser's insights, and in the process to better interrogate Althusser's own
philosophy. From the fragmentary intuitions Althusser produced about Spinoza
throughout his life, Morfino builds a new and comprehensive interpretation of
Spinoza's philosophy. In the later sections of the book, this interpretation is
put to work to help to clarify some of the more problematic aspects of the late
Althusser's philosophy, thereby offering new concepts for a materialist
position in philosophy and the development of Marxist theory.
Introduction pp.:
1–17 (17)
which
reconstructs briefly the meaning of Althusser's own invocation of Spinoza, in
order to locate it precisely both with respect to the history of Marxism and to
the use made of Spinoza in the Marxism of the present. This work of the construction
of an ontology of relation is the clarification of the concept of the
transindividual, a term that Balibar took from Simondon with the aim of
inducing a sort of chemical reaction in Spinoza's as well as in Marx's work.
Althusser's reference to Spinoza with regard to the critique of the theory of
knowledge, the theory of structural causality and the theory of ideology
constitute the implicit premise of the book.
1 Causa Sui or
Wechselwirkung: Engels between Hegel and Spinoza, pp.: 18–45
Jacques
Monod dedicates the second chapter of Chance
and Necessity to the analysis of vitalist and animist theories, among which
he also discusses the dialectical materialism of Engels. Engels shows how the
developments of scientific knowledge render the formulation of new
philosophical categories necessary: this new order of philosophical discourse
appears to be commanded by the category of Wechselwirkung, thought not as the
reciprocal action of two substances but as the efficacy of the totality on its
elements in as much as it is the interrelation between the action of these
elements. Finally, the concept of causa
sui led Spinoza to rethink the classical antithesis between the necessary
and the contingent. For Engels, thought is the highest attribute of matter, the
most complex form of movement, which the eternal cycle [Kreislauf] of matter must return to create.
2 Spinoza: An
Ontology of Relation? - pp.: 46–71
From
Bayle's early Dictionary article to Hegel's Lectures on the History of Philosophy, the core of Spinoza's
philosophy was said to be its unheard-of gesture of making God the sole res
that could be thought through the concept of substance. In line with a whole
series of interpretative developments in France over the last thirty years,
this chapter disperses this identification by employing a paradoxical
formulation. By emphasising his negation of the substantiality of what he calls
res singulares, we can locate Spinoza's originality less in having posited the
existence of a single substance than his laying out the foundation for this
ontology of relation. The undisputed primacy of substance over all other
characteristics of being is constitutive of the Western tradition. Within this
tradition, the hierarchy between substance and these other traits is structured
and governed by the rule of inherence.
[Vittorio
Morfino, “Spinoza: An Ontology of Relation?,” Graduate Faculty
Philosophy Journal 27:1 (2006), pp. 103–27]
3 ‘The World by
Chance’: On Lucretius and Spinoza - pp.: 72–88
When
Althusser presents the subterranean current of the materialism of the
encounter, he does so, in this text as in other analogous texts ('The Only
Materialist Tradition'), in an autobiographical context. Naturally when the
relationship of Spinoza with Atomism is evoked, the famous correspondence with
Hugo Boxel cannot be avoided, in which Democritus, Epicurus and Lucretius are
cited as positive philosophical auctoritates, the only case in all of Spinoza's
work, if the two long passages of the Political Treatise on Machiavelli are
excluded. Without wanting to overestimate the analogy, there is the same
connection between the ignorance of the nature of things, finalism as an
anthropo-theo-centric prejudice, and inversion in the finalist explanation of
causes and effects. The summons to Atomism, then, seems to be in Spinoza an
appeal to the scientific study of the laws of nature against every form of religious
superstition.
4 The Primacy of
the Encounter over Form - pp.: 89–112
The
primacy of relations over elements characterises the works of the first
Althusser. In this sense, Althusser's position as it is articulated in his
'Response to John Lewis' is well known. Leibniz holds that relations constitute
reality insofar as they order the spatio-temporal structure of phenomena.
Althusser sketches the features of a tradition that seems to have crossed the
centuries while remaining invisible on the surface. This tradition he calls the
materialism of rain, of the deviation, of the encounter, and of taking hold.
This chapter maintains that the emphasis on the concepts of 'nothing', the
'null' and the 'void' has a purely rhetorical function; that contingency and
the aleatory are the effect of an encounter and not of the nothing or the void.
If this function is transformed into a theoretical proposition, it risks
transforming the theory of the encounter into a theory of the event or of
freedom.
5 The Syntax of
Violence between Hegel and Marx - pp.: 113–131
With
the aim of better understanding the theoretical stakes at play, this chapter
demonstrates that the conception of violence found in Marx's famous sentence is
commanded by a Hegelian conceptual syntax whose logical structure can be
detailed in two fundamental chapters of Hegel's Science of Logic as well as in
the historical dialectic found in some decisive passages from Hegel's
philosophy of right and his philosophy of history. The first of the two
theoretical sites where Hegel deals with the question of violence, of Gewalt,
is in the third section of the Doctrine of Essence, concerned with Wirklichkeit
or 'Actuality'. The other theoretical site, Teleology, emerges in Hegel from
the well-known dialectic between mechanism and finalism. In Elements of the
Philosophy of Right, violence occupies the theoretical space of a threshold,
the border between the state and the history of the world.
6 The Many Times
of the Multitude - pp.: 132–173
This
chapter considers the concept of the multitude through Husserl's concept of
intersubjectivity, which he presents in his Cartesian Meditations. The
constitution of transcendental intersubjectivity requires the concept of the
monad as a unifying mirror of a world-environment and the concept of a monadic
community as a reciprocity of their mirrorings, a synchrony of the worlds. The
chapter conceives the temporality of the multitude, through the attempt to read
a sort of Spinoza/Leibniz alternative in the history of thought, exemplified by
the two theoretical models of intersubjectivity and transindividuality. To
appreciate the Spinozist concept of multitude in all its radicality, what is
required is a concept of temporality that is completely different from temporal
co-existence. The chapter discovers that the essential terms of Spinozist
ontology, substance and modes, can be expressed entirely in temporal terms: the
temporality of the substance is eternity, while the temporality of the mode is
duration.
Bibliography -
pp.: 174–178
donderdag 12 oktober 2017 had ik een blog "Even een Hegeltje" n.a.v. motto dat Morinno aan zijn boek meegaf.
Bij het verschijnen van dit boek schreef Jason Read, Associate Professor of Philosophy Portland, ME, Verenigde Staten. op zijn blog Unemployed Negativity: “Taking Form: Morfino and Zourbachvili Encounter Spinoza” – aan te raden.
Ik vermeld hier meteen dat diezelfde Jason Read in de Los Angeles Review of Books van 9 december 2014 een zeer informatief review had over de vertaling van Frédéric Lordon’s Willing Slaves of Capital: Marx and Spinoza, waarin hij goed inzich gaf over de invloed van de kring rond Athusser.
Bij het verschijnen van dit boek schreef Jason Read, Associate Professor of Philosophy Portland, ME, Verenigde Staten. op zijn blog Unemployed Negativity: “Taking Form: Morfino and Zourbachvili Encounter Spinoza” – aan te raden.
Ik vermeld hier meteen dat diezelfde Jason Read in de Los Angeles Review of Books van 9 december 2014 een zeer informatief review had over de vertaling van Frédéric Lordon’s Willing Slaves of Capital: Marx and Spinoza, waarin hij goed inzich gaf over de invloed van de kring rond Athusser.
Zojuist
gezien dat bookdepository
de paperback aanbiedt voor €21,19 en besloten – als het eerste hoofdstuk dat
ook als PDF te vinden is me bevalt - het aan te schaffen. Een boek van Brill
voor die prijs! Je weet niet wat je overkomt… [De hardback doet bij bookdepository
€103,01 – een cent meer dan bij Brill…]
Aanvulling 4-8-2018. In december 2018 zal van hem verschijnen:
Vittorio Morfino, The Spinoza-Machiavelli Encounter. Time and Occasion. Preface by Etienne Balibar. Translated by Dave Mesing. Edinburgh University Press, 2018.
_______
*) videostill Vittorio Morfino, recorded at the international conference on 'The Power of the Monstrous’ at Brunel University, London, 26th-27th June, 2014 [Youtube]
Aanvulling 4-8-2018. In december 2018 zal van hem verschijnen:
Vittorio Morfino, The Spinoza-Machiavelli Encounter. Time and Occasion. Preface by Etienne Balibar. Translated by Dave Mesing. Edinburgh University Press, 2018.
_______
*) videostill Vittorio Morfino, recorded at the international conference on 'The Power of the Monstrous’ at Brunel University, London, 26th-27th June, 2014 [Youtube]
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