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Rosi Braidotti – Necropolitics and Ways of Dying
22 February 2019 – De Brakke Grond, Amsterdam, The Netherlands

What does it mean to die within the posthuman convergence, which positions us – humans and non-humans – between the Fourth Industrial Age and the Sixth Extinction? This contemporary convergence results in the shifting of boundaries between bio-power and necro-politics, life and death, the government of the living and the practices of dying. I will refer to a neo-materialist philosophy of non-human life as ‘Zoe’ and argue that both the concept of life and that of death need to be approached with more complexity and more attention to power differences.

Rosi Braidotti is Distinguished University Professor and founding Director of the Centre for the Humanities at Utrecht University. Her publications include: Patterns of Dissonance (1991), Metamorphoses (2002), Transpositions (2006), La philosophie, lá où on né l’attend pas (2009), Nomadic Subjects (1994; 2011), Nomadic Theory (2011), The Posthuman (2013). She recently co-edited Conflicting Humanities (2016) with Paul Gilroy and The Posthuman Glossary (2018) with Maria Hlavajova.

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Teleological:

Information, energy, or nonlinear change that occurs as the effect of events that take place in the future and alter the past, which is perceived in the present as non-ordinary phenomena, synchronicities, unpredictable emergent properties or other notable explicate arisings. The source of such forces may also lie beyond chronological time, in higher dimensions of the Real.

The process of non-process:

Since awakening is instantaneous, along with the recognition that one was never really in the dream, but enjoying the creation of the dream, it must be understood that making awakening into a process can only be part of the dream, and has nothing to do with Awakening itself.

The Real:

When we speak of the Real, unless otherwise qualified, we mean the Supreme Real. The Supreme Real does not appear. Appearance is not Real. All that appears is empty of true existence. There are no real things. All that is phenomenal is temporary, dependent, and reducible to a wave function of consciousness. The world does not exist independent of consciousness. There is no matter or material world. All is made of consciousness. Pure consciousness is Presence. It is no-thing, non-objective, not in space or time. All that appears in Presence, or to Presence, is an emanation of Presence, but is not different from That. This is one meaning of nonduality.

The Real is also a term used in Lacanian psychoanalysis. What Lacan means by the Real is that aspect of phenomenal appearance which is overwhelming, traumatic, or impossible. We would call that Real One. It is a relative Real, not Absolute. We add that there is a Real Two, which consists of divine love. Love is not an appearance, but it changes appearance, through recognition of its Source, into a divine manifestation, a projection of God’s sublimely beautiful Mind as infinite fractal holographic cosmos. Real Three is the unchanging Absolute, beyond all conception or image.

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