Angelaki 19 (2):99-111 (2014)

Katerina Kolozova
Institute of Social Sciences and Humanities
Revolutionary violence stems from the conatus of survival, from the appetite for life and joy rather than from the desire to destroy and the hubristic pretension to punish. It is an incursion of one's desire to affirm life and annihilate pain. Following Laruelle's methodology of nonstandard philosophy, I conclude that revolutionary violence is the product of an intensive expansion of life. Pure violence, conceived in non-philosophical terms, is a pre-lingual, presubjective force affected by the “lived,; analogous to Badiou's void and it is radically revolutionary. It is fundamentally different from Benjamin's lawmaking “divine violence; and its appropriations by Žižek. Revolutionary experience is inevitably translated into language. What preserves the revolutionary substance in a post-revolution political discourse is that it is constantly checked by the sense of fidelity to the experience of the revolutionary event. Agamben, Benjamin, Schmidt and Žižek are discussed from an essentially non-philosophical stance, informed by Laruelle's theory that has been supplemented in some aspects by Badiou's concept of the pre-lingual event.
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DOI 10.1080/0969725x.2014.950866
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References found in this work BETA

Being and Event.Alain Badiou - 2005 - Continuum.
The Open: Man and Animal.Giorgio Agamben - 2004 - Stanford University Press.
On Belief.Slavoj Zizek - 2001 - Routledge.

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Citations of this work BETA

Laruelle Qua Stiegler: On Non-Marxism and the Transindividual.Ekin Erkan - 2019 - Identities: Journal for Politics, Gender and Culture 16 (1-2).

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