The word mystic-politics (misticopolitca) is meant to indicate a field of experience that can no longer be contained in rigid compartments. It indexes on one hand mysticism and its internalizations, while on the other politics and its activism.
Édouard Glissant’s political theology appears in Poetics of Relation. His idea of “a modern form of the sacred” shifts how we understand ethics and human rights.
In the theater of life’s unmitigated pain and chaos, roles are played within the capacities and limitations of the black and brown body. They are seen unchained and risen to life in the crucified and resurrected body of Jesus Christ
“What can we do when apparently nothing can be done, and doing nothing is not an option?” Theologian Kyle Lambelet and performance theorist Diana Taylor discuss the challenge and possibilities of presence within systems that seem to allow no alternative.
Stiegler argues that capitalism has now reached its limits and that the future of the planet in what he calls ‘control societies’ echoing Deleuze is open to question.
Blaming Covid 19 on the World Health Organization or on a lab in China and calling Black Lives Matter “radical leftist extremists” follow the American-populist playbook of responding to duress by targeting an alien “other” who have wronged “us” and whom “we’re” right to combat with force.
If the scientific work of phylogenomics teaches us that evolutionary history is more complex, and less clear than we might have imagined, this has not had an effect on the commercialization of human racial ancestry.
The Sunken Place’s genius consists in the fact that it-itself conjures the genealogy of the “statement” it makes.
To become part of an institution as a member of a group which has historically been excluded from the university or from the discipline of theology is to be extremely conscious of the fragility of our survival within that institution, to feel the necessity of struggling against the forces of reproduction which conspire towards our ongoing exclusion.
To read genealogically in this mode is to read anachronistically, to theorize the present through temporally removed contexts while allowing for their difference.
An epidemiology of critique investigates our work as genealogists by taking it too literally. It exaggerates, satirically, the materiality of genealogy’s metaphor and clarifies, sincerely, how it structures critique’s politics—its predisposition to quarantine, purge, and escape.
Invoking “natural law” in debates over human rights does not necessarily lead to privileging religious rights over others, denying people’s rights to express their sexual or gender identity, or refusing to acknowledge economic and social rights.