This article is machine translated by Google from Norwegian
Da Text Junkie was published in 2008 in Spanish and French (in the author's own translation into French, by the way) it constituted a philosophyso-called newlyweds, which had not been experienced since Jean-Jacques Rousseau's Confessions (published posthumously from 1782): In the late 1700th century, Rousseau philosophized from the philosopher's own life, both the social and the private in order to find a truth about this life.
With Preciado's biography of his social and private self, philosophizing was done from the philosopher's whole body in order to be able to include the reality in which this body must operate. Preciado's body constituted the effort itself, i.e. both the jumping-off point for criticism and the intimate space for reflection, the philosopher has at his disposal to think as extroverted as possible: To overturn the present completely, and to do so in the hostile landscape, Valued have called it pharmacopornografiske age, and thus provided a historical-philosophical diagnosis based on a «sexual political analysis of the world economy».
And by the world, Preciado understands the whole world, ie. the world that is rounded by the nineteenth-century «scientific and colonial society», whose supporting vectors only became fully visible 75 years ago, i.e. after World War II. The resistance to these carrying vectors is made possible by it the power of joy [«In sexuality studies, 'potentia gaudendi' or orgasmic force is the physical and mental potential for pleasure in a body». ed.anm.], the reserve of unrestrained 'pleasure potency' which constitutes the basic assumption of the philosophy of desire from Rich to Deleuze og Guattari etc. But Preciado also knows that the power of pleasure is embedded in a labor force that can be disciplined by various devices: While these devices in Rousseau resulted in the negotiation of a 'social contract' of a communal nature, Rousseaus 'contrat social' to a pornographic or pornographic contract with Preciado.
Life in capitalism
The hypothesis that Preciado subscribes to is that of a 'general production of surplus value' or as Jacques Camatte formulated it in 1972 in the journal Invariance: Humans produce surplus value even when they sleep. That is that production includes the reproduction of labor power, what the Italian feminists had as their main point in the 1970s. Such a hypothesis about life in capitalism as universally productive has main-stream Marxists such as Negri and Hardt since adopted without, however, citing Invariance or the Italian feminists.
The topics are constantly expanded by using existing analyses, be they Marxist, feminist, biochemical, neurophysiological, and sociological.
But while mainstream Marxists continue to operate with politics as the conquest of state power, Preciado unequivocally bets on the power, the possibilities of the potential, which contained the potential many layers that should continue to be investigated and mapped theoretically and practically. Since Text Junkie came out, it has been supplemented with agambens main work The use of the bodies from autumn 2014. This book, which I have translated into Danish for the publisher THP, concludes the great Homo sapiensproject, whose nine volumes can easily be read as the philosophical basis for Preciado's writing and, not least, writing style.
Too stylistic Text Junkie very special, and the book could probably be called polemical professional prose: The writing is extroverted and almost discursive, and the subjects of criticism are constantly expanded by using various pre-existing analyses, be they Marxist, feminist, biochemical, neurophysiological and sociological – and always in unexpected ways combinations. Unsupported, of course: Preciado thus takes Engels's confrontation with the norms of the "family, state and private property" quoted for granted, just as the products emanating from the pharmaceutical industry are met with skepticism, including the testosterone Preciado used for a «voluntary poisoning» of Beatriz Preciado's «body and emotions». A bureaucratic endpoint for the poisoning is described in the chronicle Preciado published in the daily Libération on September 10, 2016: «First names: Paul Beatriz, request 34/2016», from which it appears that Paul B. Preciado had to go through a state of limbo between wearing a name and to exist in reality, as his birth certificate was destroyed, but not yet replaced by the new certificate that could attest that he had been provided with a new first name «confirmed by signature in 2016, but dated 1970», which is Preciado's birth year with a birth date of September 11! This story could not be more defining.
Michel Foucault's biopolitics and from Achille Mbembes necropolitik
It is worth noting that however demanding this regimen must have been and may still be on Preciado's circuit, there is absolutely no trace of self-pity in Text Junkie. On the contrary, the theoretical desire to attack maintains a close alliance with those mentioned the power of joy, which never deviates from the reasoning and writing style.
It is true that one does not need to burden theoretical texts with overall categorizations, although Preciado explicitly places his work in the slipstream from Michel Foucault's biopolitics and from Achille Mbembes
Yet I suggest in my title 'political biology', and that is because that is where we have ended up in the discussion of Homo sapiens- the books and not least in the discussion of those mentioned The use of the bodies. That book was analyzed by connoisseurs in a comprehensive anthology titled Exile policy. Agamben and the use of metaphysics [The politics of exile. Agamben and the use of metaphysics] in 2019. Here Jean-Luc explained Nancy, that Agamben's quest less provides new justifications for philosophy than constitutes an «expérience au cœur», an experience for the heart or an experience of the heart that challenges thinking by putting ontology at stake so much that it runs the risk of becoming a 'bio- accommodation'. And that is not a criticism, Nancy points out:
Precadio defends a dissident feminism and promotes a showdown with Simone de Beauvoir's classic version of it.
«There is no criticism in this conclusion, as if I had something better to suggest. I have nothing better; I just think it's a way of displaying our very common predicament. It does not arise from a different or displaced policy; it originates first of all from a being or from a mind that is aware of its own stasis, of the pulsation and trembling of its own exposure.»
Nancy died on August 23, 2021, Preciado continues his meditations from a slightly different sensibility than that of our generation born in the 1940s: the man is only 50, so much else can happen, all as the uprisings continue, and the revolutionary impatience that pervades Preciado's writing increases.
The book has been translated by Maria Catalina Heitmann and Maria Cariola. Edited by Gustav Johannes Hoder.