By Ward Blanton
An Insurrectionist Manifesto comprises 4 insurrectionary gospels according to Martin Heidegger's philosophical version of the fourfold: earth and sky, gods and mortals. hard spiritual dogma and dominant philosophical theories, they provide a cooperative, world-affirming political theology that promotes new lifestyles via no longer resurrection yet riot. The riot in those gospels unfolds as a sequence of astounding but worldly practices of significant confirmation. when you consider that those workouts don't depend on fantasies of break out, they engender intimate ameliorations of the self alongside the very coordinates from which they emerge. Enacting a comparative and contagious postsecular sensibility, those gospels draw at the paintings of Slavoj Žižek, Giorgio Agamben, Catherine Malabou, François Laruelle, Peter Sloterdijk, and Gilles Deleuze but rejuvenate scholarship in continental philosophy, severe race idea, the recent materialisms, speculative realism, and nonphilosophy. they believe past the sovereign strength of the single to begin a thorough politics "after" God.
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Additional resources for An Insurrectionist Manifesto: Four New Gospels for a Radical Politics
He argues that we are stuck with a strange and occasionally horrifying world in which we all seem individually and collectively to birth forms of transcendence or agencies of transcendence that, in turn, feed off us like so many vampires from our own excessive dreaming. We live, move, and have our being today in the structure of the incessant production, consumption, and being-consumed by transcendent vampirisms of our militarized and economized skies. Without giving in (to vampirism) or giving up (on our ecstasies), his good news consists in distinguishing the excessive or sur-real aura of divinity from the monotonous and brutal project of the New Divinity Managers who seem, like the insurrectionist, to have understood very well the permanency of our theologico-political predicament.
Unfortunately, often the affirmation of the goodness of creation attested in Genesis 1:31 is lost after the Fall of Adam and Eve. This fall of humanity into sin entails a sinful state of nature and sets up a hierarchy where humans lie between a transcendent divinity that Christ invites us to reacquire and a sinful nature from which Christ redeems us. The apocalyptic strains of Second Temple Judaism inflect Christian scenarios of the end of the world to such an extent that early Christians imagined the complete destruction of the world and the creation of a new heaven and a new earth, most famously in the book of Revelation that closes the New Testament.
I will briefly lay out three aspects of this contemporary crisis before turning toward a deeper theoretical and theological understanding of Earth: the ecological crisis, which is often viewed primarily in terms of global warming; the energy crisis, which involves peak oil and the limits of our ability to extract and exploit the cheap energy of fossil fuels; and finally the financial crisis, which involves the deleveraging and destruction of massive amounts of money and credit. Each of these problems is interrelated, because money is dependent upon energy, and energy is a product of finite and diminishing natural physical resources.