Date: Sun, 14 Mar 2004 22:13:47 -0800 (PST) From: "J.M. Adams" <ringfingers-AT-yahoo.com> Subject: [postanarchism] re: virilio vs. kroker i think the primary difference betwee kroker and virilio is that kroker thinks that there is at least somewhat of a liberatory dimension to modern technology, even if they have been developed and deployed for authoritarian reasons, many of them can be diverted to other uses, he says (perhaps a bit like donna haraway) - i am not sure but this might come out of the fact that kroker is heavily influenced by marx, even if it is an ultimately antiauthoritarian marx that he embraces, while in contrast, virilio distances himself from marxism quite clearly, embracing a catholicized version of what hakim bey calls 'spiritual anarchism' instead. the tendency within marxism to make immanent rather than transcendant critique may be the biggest reason for this space between them, as kroker's approach is at least to some extent influenced by dialectical thought, while virilio explicity rejects this as necessarily resulting in the reproduction of what is being resisted, thus his spiritually transcendant approach. in any case that is an interesting critique of the title 'digital delirium', i don't think that kroker would consciously have meant to argue in favor of any kind of crude rationalism though. if anything in that direction at all, i would guess that he would take the frankfurt school approach of embracing 'critical rationality' at the same that he would reject 'instrumental rationality'. i think that kroker probably sees technology maybe something along the lines of donna haraway, that it is not one thing, but is potentially both authoritarian and anti-authoritarian, instrumentally rational and critically rational, and that what counts today more than anything is the struggle to overthrow what has become a virtual capitalism, in order to redefine our worlds according to our principles, rather than those of the global technocracy we are living under. This can mean many things to many different people, for some it might mean entirely doing away with technology and reconnecting to organic life as virilio seems to be arguing in favor of, while for others, like kroker, it might mean humanizing technology into new forms we had never thought possible before.. in the essay i posted a few days ago, kroker argues that in response to virtual capitalism, today the "'anti-virtual' class takes to the streets and to the net in spontaneous forms of struggle that quickly resemble a paris commune rebelling against the digital mode of production". but he does not see the anti-virtual class as rebelling against the digital mode of production exclusively in real space (offline), for him it necessarily takes place in real time (online) as well. here he juxtaposes virtuality, which he sees as more humanized, and digitality, which he sees as more technocratic and capitalist. the digital proletariat, for kroker, is manifest most clearly in the antiglobalization movement which seeks to replace the technocratic 'new economy' with a plurality of antiauthoritarian, directly democratic alternatives. like virilio, kroker embraces the heideggerian fourfold of earth, sky, water and bodies as the primary place of resistance, or what virilio calls 'popular defense'; as kroker put it, "reversing the ruling logic of faux globalization with its abandonment of the ancient elements of earth and sky and bodies and water, the demonstrations against the world trade organization went directly to basic earth. Here, the politics of electronic resistance first spiked: street politics, (not the digital nervous system); symbolic politics (demonstrators dressed in the beautiful costumes of soon-to-be-exterminated sea turtles, not Bladerunner swat squads); media theatre (squatting the world media, not bunkering down in closed sessions to rewrite the rules of world trade and protection of intellectual property rights at the behest of the virtual class); direct anarchism (disrupting even for an instant the circulation of the digital circuit in order to allow electronic space for a future of electronic perturbations)". the question one might ask here though, is whether or not the rhetoric of 'cyber-resistance' embraced by the post-seattle antiglobalization movement - from indymedia to electronic civil disobedience - is really so analagous to the heideggerian fourfold as a space of resistance, as kroker implies, or whether the virilian conception of popular defense, based in the conviviality of real space rather than real time, is a better approach - empirically, it is easy to see that kroker's argument is much closer to what is actually taking place in the world, but then one might ask whether this is a specifically first-world observation, since in the global south, the virilian approach may actually be more popular...but then, towards the end of his essay, kroker seems to vacillate back towards the virilian approach of embracing the organic over the technological as a space of resistance: "here [in the antiglobalization movement], the key political issues of the 21st century are joined: being human versus the (electronic) post-human; living labor versus a (robotic) future of post-labor; unrestrained technicity versus social ethics; an emergent concern with bio-ethics versus market-driven bio-engineering...deep ecology versus the biotech millennium [this last one is from the final paragraph]". it should not be forgotten that there is also an ambiguity of this kind in virilio, where he argues that certain technologies can be used in 'divergent' modes of resistance, such as the way that for instance, godfrey reggio diverges film in his dramatic cinematic critiques of technology, koyanisqatsi, paqoyqatsi and naqoyqatsi... jason ===="Being at one is god-like and good, but human, too human, the mania Which insists there is only the One, one country, one truth and one way." - Friedrich Hölderlin, 1799 __________________________________ Do you Yahoo!? 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