Agamben

RIGHT OF USE: Use assumes ownership. Homeless people can't just move into empty apartments. But it is a mismatch between use and property in late racial capitalism. Also when it comes to patents. Property can be financial violence.

DESIRE: About the intersex subject and revolutionary impatience. A resistance made possible by the 'potentia gaudendi', the reserve of unrestrained 'pleasure potency' which constitutes the basic assumption of the philosophy of desire from Reich to Deleuze and Guattari. 'Polemical non-fiction'? Paul B. Preciado takes up Engels' confrontation with the norms of "the family, the state and private property".

ARTIFICIAL INTELLIGENCE: Is it only now that individualism, the cultivation of individuals, with new technology such as ChatGPT, is about to change?

AFRICA: What can a book say about Boko Haram or the porous border between today's Cameroon and today's Chad? Or about the pre-colonial kingdom of Kanem-Bornu?

PHILOSOPHY: The immune democracy. According to the Italian philosopher Donatella Di Cwesare, there exists today a political culture ruled by the fear of the foreigner and the future, a sham democracy in favor of security, control and short-term competitive considerations. And those who consider themselves "liberal" today have suffered greatly in standing up to the irrational impulses and decisions that govern the market and the pursuit of short-term profit.

TECHNOLOGY: What can we say about the ever-increasing technological and state-of-the-art sphere we live in? Animations and simulations appear more and more as "living organisms", while biological life has increasingly become "artificial".

ART: Is there no longer anything of revealing or distorting?

Agamben: The archeology of religion, art, politics, and capitalism is not a search for any kind of origin – but a search for a foundation that tears past notions to their roots.

Georgio Agamben brings the reader on track to the essential questions of the transforming power of literature – the relation to the mystery of life itself. 

The community that is to come is a learned, rich, complex and sometimes obscure text. Here and there it borders on the mysticism: Agamben empties the ram of a patriarchal God Father with one hand and reintroduces with Spinoza all the divinity of things with the other, before drawing it all back into the profane, and then holding the "solution", a quivering aura, ahead of us.