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Social spatialization and everyday life
This editorial introduction discusses the problematic âdemonologyâ of spatial analyses that attempt to understand the logic of the social in terms of subject-based origins. Taking the poststructuralist notion of decentred subjectivity to task, it uses the metaphor of exorcism to approach everyday life as a haunted space. Instead of identifying the true demons behind the voices rendering an account of everyday life, it shifts methodological attention to the incommensurable multiplicity of traces through which we map and narrate a hermeneutics of becoming
Totems
In modern multi-objective design optimization (MDO) an effective geometry engine is
becoming an essential tool and its performance has a significant impact on the entire MDO
process. Building a parametric geometry requires difficult compromises between the conflicting
goals of robustness and flexibility. This article presents a method of improving the
robustness of parametric geometry models by capturing and modeling engineering knowledge
with a support vector regression surrogate, and deploying it automatically for the
search of a more robust design alternative while trying to maintain the original design
intent. Design engineers are given the opportunity to choose from a range of optimized
designs that balance the âhealthâ of the repaired geometry and the original design intent.
The prototype system is tested on a 2D intake design repair example and shows the potential
to reduce the reliance on human design experts in the conceptual design phase and
improve the stability of the optimization cycle. It also helps speed up the design process
by reducing the time and computational power that could be wasted on flawed geometries
or frequent human intervention
On Laruelle and the Radical Dyad: Katerina Kolozova's Materialist Non-Humanism
As one of the seminal theorists further developing François Laruelleâs politically-poised ânon-standard philosophy,â Katerina Kolozovaâs approach to animality and feminism is part of a particular post-humanist Marxist continuum (which includes Rosi Braidotti, Luce Irigaray, Donna Haraway and N. Katherine Hayles). Nonetheless, Kolozova distinguishes herself from this lineage by adhering to Laruelleâs method, liquidating philosophy of its anthropomorphic nexus. Thus, Kolozova also belongs to a more recently inaugurated and nascent tradition, working in tandem with post-Laruellean philosophers of media, technology, aesthetics and feminist critique, such as Bogna Konior, Yvette Granata, Jonathan Fardy and John Ă Maoilearca. Within this variegated assemblage, Kolozovaâs most recent project, Capitalismâs Holocaust of Animals(2019), saliently reconciles and radicalizes Harawayâs epochal dyad of the âinhumanââa bifurcation riven by technology on one node and the animal on the otherâby a resolution of superlative unity. This methodology, adhering to Laruelleâs system ofâsynthesis-without-synthesizingâ attempts to dissolve the spectral chimeras that have haunted philosophyâs metaphysical heredity, proffering a generic identity
Post-place branding as nomadic experiencing
This paper introduces post-place branding in the
context of the post-representationalist turn in marketing
research by drawing on Deleuze and Guattariâs (A thousand
plateaus: capitalism and schizophrenia, University of
Minnesota Press, Minneapolis, 1987) theory of nomadology.
By engaging critically with fundamental concepts in
the place and destination branding literature, post-place
branding offers an alternative perspective to entrenched
definitions of subjectivity, place, and event experiencing,
by effecting a paradigmatic shift from processing monad to
nomad, from event as symbolic structure to micro-events,
from pre-constituted place to spacing in the process of deand
reterritorializations. Post-place branding is illustrated
by re-imagining the brand architectural components of the
experiential events of 70,000 Tons of Metal and The Boiler
Room. The analysis culminates in a metaphorical modeling
exercise that draws nomadological guidelines for brandcommsâ
message strategy
Derrida's Territorial Knowledge of Justice
Peter Fitzpatrickâs writings prove once and for all that it is possible for a law professor to write in beautiful English. His work also proves once and for all that the dominating tradition of Anglo-American legal philosophy and of law teaching has been barking up the wrong tree: namely, that the philosopher and professional law teachers can understand justice as nested in empty forms, better known as rules, doctrines, principles, policies, and other standards. The more rigorous our analysis or decomposition of the forms, we have believed, the more closely do we access the identity of laws. Justice has been assumed to be a matter of intellectually accessing such analysed forms. Fitzpatrickâs articles and books embody an implicit critique of the analytic view of law and of justice. My entry point into this critique is his preoccupation with Jacques Derridaâs theory of laws as universals and with Derridaâs theory of justice as an inaccessible immediacy or presence in context-specific or concrete experienced events. Each event is experienced in an officialâs decision. Such a decision represents what Derrida, Fitzpatrick, and Hegel call âindividualityâ.
Derridaâs theory of law presents a conundrum. Derrida misses the possibility that law may exist by virtue of its content rather than its form. Derrida misses this possibility because, heavily influenced by Kant (in Derridaâs theory of law), Derrida associates law with universals. This is so because Kant (and Derrida) are preoccupied with the identity of what counts as a law (lois) rather than with a lawâs legitimacy. A universal cannot exist unless it is legitimate, and it is legitimate, I claim, by virtue of its content. In his association of law with universals, Derrida presupposes that legal knowledge exists with reference to a territorial-like boundary. The forms are represented or signified by signs (signifiers) within a boundary of the ultimate form (the state, the nation, or humanity). This ultimate form as a universal, like the discrete rules or forms, lacks socially contingent content. A boundary separates knowable universals from the unknowable world on the exteriority of the boundary. The unknowable world is constituted by concrete events experienced in context-specific circumstances. In his legal theory Derrida hones in upon the decision as the experienced event. In a decision, one is present or immediate with the event. Derrida considers such immediacy as justice. The immediacy, however, can only be represented as a sign (sometimes called a signifier). The sign, in turn, represents an empty signified or form, according to Derrida. Because the immediacy remains a representation rather than a presentation of the experienced event, laws as universals cannot be just. The rupture between the inaccessible immediacy of a decision on the one hand and the represented empty forms on the other is critical to Derridaâs theory of law.
I claim that this rupture permeates Derridaâs writings about law because Derrida possesses a territorial-like sense of legal knowledge. I shall argue to this effect as follows. In the first section I shall explain the importance of Fitzpatrickâs exposure of the vacuity of the foundation of the system or structure of universals. In the second section I shall flesh out two elements of Derridaâs legal theory: law as form and the ipseity or concrete event that the form excludes from law. This takes me to the third section, where I shall elaborate how Derridaâs legal theory presupposes knowledge as territorial. I shall argue in the final section that this very sense of territorial knowledge prevents justice from accessing law and law from accessing justice. I conclude with the hint of a very different sense of law, one that draws from experiential knowledge in contradistinction to territorial knowledge
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