1. Recent feminist and queer theorizations have turned emphatically away from the ambitions of late twentieth-century universalism in favor of particular forms of life. Lightning, atoms, jellyfish, and fetuses teem from the pages of prominent journals, as do HeLa cells, extinct aurouchs, wooly coral reefs, sacred pipestone, indigenous cosmologies, toxic dumps, and transgender frogs. 1 This patchwork of objects and life-forms has much to say about the ineradicable openness of the...

1. Facing History: Modernity as Prefix It is a hallmark of postcolonial theory to question selective, self-flattering accounts of European modernity. Postcolonial theorists from both Europe and the rest of the world have illustrated how ideals of emancipation, equality, freedom, and scientific and industrial development were only possible through their opposites: colonial exploitation, inequality, slavery, torture, and suffering in the Global South. 1 That’s why, during the 1990s,...

In the early years of the twenty-first century there emerged a renewed interest in theoretical ideas of acceleration . The key figure in these discussions has been the British philosopher Nick Land. The term “accelerationism,” itself coined by Benjamin Noys (in a characteristically critical register), bares some explanation. As Noys defines it, accelerationism describes certain libertarian post-Marxist positions (Deleuze and Guattari’s Anti-Oedipus, Lyotard’s Libidinal Economy , and the...

1. The Traps of Transitioning to “Democracy” The Soviet Union is considered to be a classic example of a disciplinary society, and we are used to regarding it as a backward social system in comparison to the post-disciplinary societies of liberal democracy. What for the Western states took place as a gradual development towards post-disciplinary conditions after the Second World War became shock therapy for the former Soviet states after 1989. The entrance into the “civilized...

It might even be said that the fetish is the consummate form of power for Marx insofar as it mystifies and materializes in the same gesture, insofar as it crystallizes the necessity and inevitability of mystification for materialization. Indeed, if fetishism is that process whereby power as a relation is obscured through reification, through the guise of an object, then what Marx calls material life, with its thoroughly objective, tangible and concrete character, is always already...

The exhibition Animism sets out to provide a different context for reflecting on an old topic in the theory of art, one that has considerable reverberations in the present: the question of animation. Rather than investigating the effect of animation merely within the registers of aesthetics—for instance, by presenting a collection of artworks exemplifying different ways of achieving the effect of life or the lifelike within a field demarcated by the dialectics of movement and stasis—this...

Animism began in the sciences, when the chemist and physician Georg Ernst Stahl coined the term for describing the specificity of living matter, its distinctive character vis-à-vis non living things. Its modern, almost inverted meaning, however, goes back to the Anthropologist Edward Burnett Tylor who used it to characterize a worldview that does not discriminate—or at least, not properly—between living and non-living matter but believes in “universal animation of nature” (Tylor: Primitive...