Razmig Keucheyan's The Left Hemisphere: Mapping Critical Theory Today has recently appeared in its first Greek edition, published by Angelus Novus. Earlier this month, Keucheyan spoke with Tasos Tsakiroglou of Efimerida ton Syntakton about the book and contemporary critical theory — in the context of climate change, and in relation to recent European electoral contests, including the 2017 French presidential election.
In the panorama of the different critical theories that you analyze in your new book The Left Hemisphere, and despite their diversity, do you discern a common thread that unites them? and what is it?
Pessimism certainly is a common thread. None of these thinkers believes that overthrowing capitalism and replacing it with another, relatively better, system is an obvious possibility. Some of them believe it is not possible, and think “resistance” to power and “micropolitics” is our only option. This pessimism is a consequence of the tragic experiences of the 20th century, especially Stalinism.
Gender Strike, San Francisco, March 8 2017. via It's Going Down.
Feminist politics and movement making has a history of compulsively
repeating, reinforcing, and reconstructing systematic forms of exclusion, as well as shallow calls for inclusion. Women of color feminisms, transnational feminism, transfeminism, and feminist disability studies have all, in different ways and through various methodologies, critiqued and reframed the ways in which the category "woman" is invoked and politically deployed in relation to race, class, sexuality, gender identity, dis/ability, mental health, capital, neo-colonial rule, and the nation-state form.1 These critiques contest the dominant interpretations of the category “woman” within feminist thought and political organization in order to conceive a feminist politics that is truly liberatory. The March 8 International Women's Strike was not only a strike against women's visible and invisible labor, but it was also an international call for the reinvigoration of a radical feminism for the 99% (referred to by some, and in the rest of this piece, as F99).
Occasioned by the publication of a French edition of Notes Toward a Performative Theory of Assembly, Jean-Philippe Cazier's interview with Judith Butler first appeared in Diacritik.
Judith Butler, November 2015. via Vimeo.
Your book explicitly draws on texts by numerous philosophers, notably Levinas and in particular Hannah Arendt. But it also seems to have a strong attachment to Spinoza’s work. We can establish numerous specific links between this book and Spinoza’s philosophy, for example its core interest in the notion of relations, its reflection on the "power" of the "mass," the question of the body and what a body can be, the problem — one that runs through several of your books — of the unliveable lives produced by a violent régime, etc. In general terms, what does your philosophical work owe to Spinoza’s writings? And more precisely: why do you think it is interesting to use Spinoza today in order to think through the political and ethical problems you pose in your book?
It is true that Spinoza remains in the background of my thinking. Perhaps you have detected that his thought is surfacing more explicitly in my own. I am aware, for instance, that his notion of persistence, and his philosophy of life are quite important for my understanding of the political realm. I also consider myself to be close to Etienne Balibar’s early work on Spinoza and politics. It might be important to consider some paths from Spinoza to contemporary politics that does not necessarily move through Deleuze, even though Deleuze brings out a very important dimension of bodily action as rooted in the capacity to be affected. The point is not only that the conatus, that desire to persist in one’s own being, is enhanced or diminished depending on the dynamic interactions with other living beings, but that a desire to live together, a pulsation that belongs to co-habitation, emerges that forms the basis of consensus, and that this political principle and practice follows from the very exercise or actualization of the desire to persist in one’s own being. One desires to persist in one’s own being, but that can only happen if one is affected by the other, and so without that fundamental susceptibility there can be no persistence.