POSTHUMAN DESTINIES Science, Culture, Integral Yoga
These post on Simondon are extremely difficult to decipher however if one takes the time it may be a worthwhile enterprise, not only because of his influence on Deleuze, Steigler and Derrida, but because his work reveals (for lack of better terms) an integral thinker, with maybe enough Aurobindian resonance, regards theorizing a physical, vital, mental, psychic individuation, radical empiricism, whole/part relationship – which one may be able to contextualized in terms of nature yoga/purusha yoga – as to facilitate a very esoteric dialog.
“The title of his memoir, he noted, best described his personal philosophy: “You Can’t Be Neutral on a Moving Train.” …..
I think Howard’s legacy teaches us that dissent can be yoga. Injustice calls forth the integration of knowledge/power in a call to action. Social Justice and Sanatan Dharma are integral in Sri Aurobindo’s action. Zinn’s secular integration of justice and dharma, is a further evolution (cultural) of such action, that I believe Sri Aurobindo would have embraced. Its therefore ironic that the Heehs affair has given Howard’s “moving train” new relevance.
In Alternative Modernity, Andrew Feenberg continues his efforts to produce a critical theory of technology which develops philosophical perspectives to help us understand the immense importance and impact of technology within the contemporary world.
Every technical object undergoes a genesis. It is difficult, however, to define the genesis of each technical object, because the individuality of technical objects is modified in the course of the genesis. What we can do is to define technical objects with reference to the technical species to which they belong, but we can only do so with difficulty.
Gilbert Simondon, a French philosopher, sees the individual as a process – through individuation rather than as fixed entity. Neither are matter or form fixed, as they too go through a process of development. The person then creates a sort of symbiotic developmental relation with its surrounding, both influencing each other in ‘becoming’. Years ahead of his time, and understandings in science, Simondon published his thoughts in L’individu et sa genese physico-biologique (The Individual and its Physico-Biological Individuation, 1964)
“This essay explores the relation between animality and biotechnology, focusing both on contemporary issues, such as “biodefence”, as well as historical issues, such as the Mediaeval bestiary. Animality—as the human capacity to “think the animal”—is found to exist within the networks and passages that both constitute and threaten social, economic and political life…..”
After the court cases were found to be without merit, and just when one thought a measure of sanity had prevailed in the controversy regards the publication of the Lives of Sri Aurobindo
and its author Peter Heehs a new front for battle has opened up. In this instance Mr. Heehs visa and right to stay in India 
’s view of the Sri Aurobindo Ashram that: “Increasingly and inevitably, it acquired the trappings of a well organized modern cult and of a church‑as‑corporation.”
and its author Peter Heehs a new front for battle has opened up. In this instance Mr. Heehs visa and right to stay in ’s view of the Sri Aurobindo Ashram that: “Increasingly and inevitably, it acquired the trappings of a well organized modern cult and of a church‑as‑corporation.”What follows is the deconstruction of a recent report by R.Y. Deshpande regards Mr Heehs appearance in court to defend his Visa:
Continuing our look at the Theory of Evolution just slightly after its 150 year anniversary:
The New York Times announced that ‘the theory of evolution really does explain everything in biology,’ but that’s rather modest in the context of current celebratory hype. In now canonical versions, Darwin
The portrait Asish Nandy paints of Sri Aurobindo, the Mother, and the Ashram in Intimate Enemy is in many respects fascinatingly complex. The final conclusion that he draws on to evaluate the success of Sri Aurobindo’s spiritual politics is in fact stunningly original:
paints of Sri Aurobindo, the Mother, and the Ashram in Intimate Enemy is in many respects fascinatingly complex. The final conclusion that he draws on to evaluate the success of Sri Aurobindo’s spiritual politics is in fact stunningly original:“In his own odd way, Aurobindo did try to recognize this on behalf of his culture. To trivialize both the English language and the categories popularized by nineteenth‑century Western social criticism, one could perhaps say that in the chaos called India India
and 
are not only poems, and very good as
By Amar Nath Prasad, 2008
(part-Ii) By A.N. Prasad Rajiv K. Malik, Amar Nath Prasad
, 
and 
— TK Basu The nineteenth century in 
—Dr. Ratri Roy Much has been written about Sri Aurobindo's poetry, but one particular aspect of it has not been fully explored. Perhaps the philosophical and stylistic part of his poetry has caught the attention of the readers and ... 
. ... 
, 
AND 
... There is something very intriguing about contemporary Indian thinkers like Swami Vivekananda (1863–1902), Sri Aurobindo (1872–1950), Mahatma Gandhi (1869–1948) and others. ...
and the Modernization 47 of South Asian Muslims Javaid Iqbal Bhat CHAPTER 4 Acharyajagadish Chandra Bose: Looking beyond 65 the Idiom Susmita Chatterjee CHAPTER 5 Sri Aurobindo and Krishnachandra ...
. It is a journey towards discovering the ‘hymn of the soul’ that is in absolute attunement to and absolute harmony with the hymn of the Earth, the hymn of the Sun and our Solar System, and the Hymn of the Whole creation.
. Reading it, I had the intuition that yes, this is exactly how I think of the possible convergence of immanence and the theory of religion.
, with the essay “Différance” appended. 
. This book, to put it as directly as possible, addressed an ethical need. By ethics here, it is probably worth saying, I have in mind the meaning given by Aristotle or Spinoza, among others. This is to say that my ethical need belonged to my desire to live life better, more powerfully. Specifically, this need emerged via two registers. The first register was political. I had been getting deeper and deeper into a throroughly politcal account of existence, and I was doing so primarily through the so-called Italian Autonomist tradition. While I was very much in agreement with the desires this tradition pursued, I felt it running up against a certain limit. I had difficulty naming this limit, and Cinema 2 enabled me to overcome this difficulty. 
. What’s compelling for me here is not so much the positive/historical claims regarding the origins of the Jewish-Christian boundary, but rather the method displayed. What is this method? It’s hard for me to say, probably in large part because of the relative chronological proximity of encounter with it. Yet I can say that this method involves a seriousness about religious traditions that refuses to turn this seriousness into an excuse for rendering radical criticisms of tradition into accidents of a traditional essence. The success Boyarin acheives here is all too rare. In this sense, I have gained powerful motivation from this book. It shows that it is possible to take theological discourse seriously at the same time that one refuses to shy away from questions of ideology, interpellation, genealogy, and difference. I’m probably a couple years away from being able to show, more elaborately, what this makes possible. Posted by danbarber
.” This book (from my own cursory glance at it) already registers those things I find so compelling in Boyarin’s works: his taking delight in methodological experimentation and profound scholarly humility.
’s theory of intertextuality, new historicism, gender/queer studies (esp. the work of his Berkeley colleague, 
), postcolonialism, and, now, in the latest book, a sustained employment of what surely emerge as a new insightful way of reading 
. Boyarin is a man who was already well-established within the circles of Talmudic and Midrashic study but chose to retrain himself, enlarging his academic work — a retraining that lead to his current position in the Rhetoric Department at Berkeley. And his retraining ranges from teaching himself Greek so he could write his book on Paul to the many theoretical interventions he has been able to make in a diversity of fields (gender studies, late ancient Christianity, rabbinical Judaism, and many methodological reflections in the study of history and religion).
” and “
”). I’ve also heard him speak a few years ago on the issues, at which time he declared to the audience (and this was still prior to the availability of one of the essays) that he had already come to believe that his conclusions weren’t precisely correct. It’s truly rare for a scholar to publicly admit, in print or in person, that he has changed his mind.
," a book that serves as the intellectual platform for capitalism, lays out how markets should be organized and how people should behave in such markets. The book's author, 
, was not an economist, as many believe, but a philosopher. Smith was chairman of the Moral Philosophy Dept. at 
so elegantly put it almost 2,500 years ago: "Character is fate." This holds true for individuals and organizations.