The term ‘reactionary’ is a part of the conservative lexicon, referring to those opposed to progressive or liberal politics. In general terms, the reactionary harkens back to imagined histories, recoiling against the ‘improvements’ of liberalism and the destruction of a happier, often bucolic past. Things were simpler then. As Tony Soprano says, ‘What happened to Gary Cooper? The strong, silent type. That was an American. He wasn’t in touch with his feelings. He just did what he had to do.’ The reactionary abhors what is called ‘political correctness’, ‘safe spaces’, and the idea that everyone is somehow entitled to their own personal truth about the world. The reactionary seeks a common view of the world that he and his kind can share in. The world, in the mind of the reactionary, is not a complicated place, it’s pretty black and white.Continue reading “Anarchist Reactionaries”
In his 1966 work The Order of Things, Michel Foucault describes in his preface a passage from Borges to establish his objective. Quoting Borges, who in turn refers to ‘a certain Chinese encyclopaedia’, the section describes a classification of animals as being ‘divided into: (a) belonging to the Emperor, (b) embalmed, (c) tame, (d) sucking pigs, (e) sirens, (f) fabulous, (g) stray dogs, (h) included in the present classification, (i) frenzied, (j) innumerable, (k) drawn with a very fine camelhair brush, (l) et cetera, (m) having just broken the water pitcher, (n) that from a long way off look like flies’. In a later lecture recalled by Laurie Taylor, Foucault lambasted the impulse to capture and mount every butterfly in a genus and lay them out on a table, to highlight minute differences in form and colour, as if trying to solve God’s puzzle. Continue reading “Reflections on Blackwater: Technological Theologies, Autistic Robots, and Chivalric Order”
In 2012, I began looking at State Legitimacy as a political entity under attack from globalisation and technology. At its core, my thesis was that the nation state was being re-cast in new dimensions, beyond geography and ethnicity, into brands, global culture, and digital communications. This was a more intellectual evolution, beyond the physical, into deeper concepts of identity. The possibility of deviance, of what Foucault or Zizek might call perversions, presented an opportunity for reduced anxieties and improved conditions for all of us.
Monty Python’s Life of Brian is a delightful re-telling of the story of Jesus in a secular and historical context, finding its humour in the conflict between orthodox and invariably religious interpretations of the time, and a more ‘enlightened’ understanding, based on archaeology and academic research. As it wends its way through its telling of life in a Roman colony, the real politique is surfaced in the resistance movement the People’s Front of Judea (PFJ). During one of their serious and clearly well intentioned meetings, the leader Reg berates the Romans for their oppression of the poor Galileans, asking in a fit of rhetorical pique ‘What have the Romans ever done for us?’ One lonely voice suggests ‘the aqueduct’, which Reg grudgingly concedes. Another suggests ‘sanitation’. Several others venture still more technologies, which Reg attempts to summarise thus: ‘All right, but apart from the aqueduct, sanitation, the medicine, education, wine, public order, irrigation, roads, a fresh water system, and public health, what have the Romans ever done for us?’