Je suis ravi de pouvoir participer — par visioconférence, malheureusement — à ce colloque sur les théories critiques franco-allemandes, qui aura lieu le 18 février à l’Université Paris Nanterre. Un grand merci à Pauline Julien et à Aurélia Peyrical pour avoir établi ce beau programme. Si vous êtes à Paris, n’hésitez pas à venir !
On October 18, 2018, I was very pleased to have had the opportunity to present, with Jennifer Ponce de León, our collaborative book project on “Revolutionizing Aesthetics” at the annual conference of the Association for the Study of the Arts of the Present (ASAP).
Here is the discussion that I had with Jennifer Ponce de León at the Critical Theory Workshop / Atelier de Théorie Critique in Paris on June 25, 2018, entitled “The Art of Moving through the Looking Glass: Aesthetics and Revolution”:
Here is the discussion that I had with Jennifer Ponce de León and Seloua Luste Boulbina at the Critical Theory Workshop / Atelier de Théorie Critique in Paris on June 18, 2018, entitled “Is the ‘Decolonial Turn’ a Colonial Return?“:
Here is the discussion that I had with David Palumbo-Liu at the Critical Theory Workshop / Atelier de Théorie Critique in Paris on June 13, 2018, entitled “1968-2018 aller-retour: Student Uprisings, Fascist Violence & Antifascism Today”:
Here is the opening presentation that I gave at the Critical Theory Workshop / Atelier de Théorie Critique in Paris on June 11, 2018, entitled “Radicalizing Critical Theory“:
Le 21 juin, 2018, j’ai eu l’occasion de présenter mes recherches pour mon prochain livre, La CIA et les intellectuels, dans le cadre du séminaire que je co-dirige à l’EHESS avec Pierre-Antoine Chardel et Valérie Charolles : “Socio-philosophie du temps présent. Enjeux épistémologiques, méthodologiques et critiques“.
I was very pleased to have had the opportunity to present “Aesthetic Revolution” at the Marxism and New Materialisms Conference at Depaul University on April 27, 2018. A special issue of Philosophy Today is being prepared with papers from the conference.
The 2019 summer Critical Theory Workshop / Atelier de Théorie Critique, directed by Gabriel Rockhill and Jennifer Ponce de León, will take place from July 1-19 at the EHESS in central Paris. Invited guests for 2019 thus far include Paola Bacchetta, Eric Hazan, Antonio Negri, Jennifer Ponce de León and Jacques Ranciere. It is open to graduate students and faculty, as well as advanced undergraduates, independent researchers, writers and artists.
Along with an impressive list of others scholars, I was asked to participate in State of Nature‘s one question interview on the remembrance of 1968. Please find my response below, and click here to read all of the replies.
How Should We Remember 1968?
1968 was a year of global insurrections that arose like a tidal wave out of the vast and profound historical ocean that is anti-capitalist and anti-imperialist politics. Far from being circumscribed in a delimited period of time or cordoned off in specific spaces, it is thus best understood as a symbolic high water mark for insurgent revolutionary politics in the post-war era.
The remembrance of 1968 should be first and foremost a rejuvenation and radicalization. Rather than indulging in the time-honoured burial rituals of commemoration, by which an event only takes on its full meaning by endlessly restaging its public inhumation, we should recognize that 1968 is only what it will have become in its future perfect iterations. By rejuvenating and radicalizing what it stands for, its history can literally come back to life by being rewritten as a preliminary step in a global insurrection in the name of an egalitarian politics of liberation. We can thereby honour the past by radically transforming its very meaning and place in history.
Such active historical resuscitation, in which it is recognized that the past is only truly alive in the future that it will have become, can also serve as an antidote to the rampant mythologisation surrounding 1968. For, in engaging with this historical legacy and learning from its material struggles, we can also pry it loose from its rote interpretations.
To take but one example that is particularly philosophically salient, the myth of the ‘thinkers of 68’ is in dire need of correction. On the one hand, many of the intellectuals who were actually directly involved in preparing or acting in it – including Henri Lefebvre, Cornelius Castoriadis and Guy Debord – have been side-lined or excluded from the transnational, blockbuster phenomenon known as ‘French theory.’ On the other hand, those who were not involved or openly critical of it – such as Michel Foucault, Jacques Derrida and Jacques Lacan – are frequently marketed under its banner. This signals the need for not only a rejuvenation and radicalization of the politics of ‘68, but also of the traditions of truly radical critique that directly contributed to it.
GABRIEL ROCKHILL 