Welcome to volume #3, issue #12 of ATUBES: Digest of the Anarchist Tubes; for the month of December 2017.
This month we're taking a closer look at 3 texts published on the website. Enclosed as a PDF, [Letter and A4 compatible,as well as an imposed PDF* of Letter and A4 compatibility] - the December Digest of the Anarchist Tubes.
From The Libertarian Labyrinth by Shawn P. Wilbur
The question we’re wrestling with remains this: How do we understand the anarchist past and how does that understanding influence our action in the present? This question is ultimately inseparable from questions about how our present understanding of the anarchist project influences our engagement with the anarchist past, but one thing at a time.
From Ding Politik
I believe that scholars of anarchist theory have misunderstood the innovation of post-anarchist theory. Post-anarchism began as a critique of some of the presuppositions of traditional anarchist thought, specifically its ontological and epistemological positions. It was at its most powerful when it critiqued these assumptions. Its secondary benefit was to offer new possibilities for thinking anarchist ontology and, consequently, politics. Those who promote post-anarchist scholarship for only its secondary benefit therefore miss the important ‘break’ that it introduced into traditional theory. It is the break – or what Lacanians refer to as the ‘interpretative cut’ – that was most important, and not its secondary ontological and epistemological position.
The Institute for Advanced Trouble-making is a week-long anarchist theory and action summer camp. Camp will take place from August 11th – 18th, 2017 in Worcester, MA.
The following discussion seeks to reflect the current situation of Syrian individuals who are trying as hard as they can to free themselves from patterns of collective hypocrisy and over-optimistic thinking. Our experiment was still just newly born when it developed the problem of being unable to clearly distinguish the latent authoritarian power in society and in the state, to draw back the curtains that have concealed it. At the start of the revolution, in small gatherings of friends, we predicted that if the struggle lasted longer than a month, then the country would descend into civil war – this wasn't just an intellectual exercise, as it's our current reality.
From Ding Politik by Duane Rousselle
It has become a common argument among a certain school of political theorists to claim that there has been a decline in symbolic efficiency within recent political and social history. These scholars go on to argue that this period of decline is marked historically and it presents itself as a movement inward toward the political ontology of drive and away from the political logic of desire. Moreover, it represents the disappearance of the subject-supposed-to-know, that is, the subject who, because of his place within the structure of ruling, knows the answer or the deep secrets of our lives as political agents. However, what has been less highlighted by these scholars is the role that Lacan’s later work played in the formation of this theory. For example, these scholars seldom acknowledge that Lacan’s later work – which provided the foundation for this theory of the decline of symbolic efficiency – also offered a solution.
From Gods and Radicals
I apologize in advance.
I know there are two ways to read this article and two very different types of people who will respond to it. One’s going to get it and the other is going to hang me from the rafters. Still, you’re better than them, so it’s at least worth saying to you. You’ll see what I mean by the end of this. Maybe. Something’s been on my mind lately, I figure I’d talk to you about it.