Thanks to my colleague Colin McFarlane for alerting me to this…
If the embedded video doesn’t work you can also find it here and if you prefer to see Harvey himself rather than the animation, that’s here.
Thanks to my colleague Colin McFarlane for alerting me to this…
If the embedded video doesn’t work you can also find it here and if you prefer to see Harvey himself rather than the animation, that’s here.
This is one of the more unusual conference calls I’ve seen in a while…
http://thewhim.blogspot.com/2010/06/melancology.html
A new word is required that conjoins ‘black’ and ‘ecology’: melancology, a word in which can be heard the melancholy affect appropriate to the conjunction. A new word implies a new concept and we know from Deleuze and Guattari that concepts have to fulfil three criteria. Accordingly, the plane of immanence of melancology is extinction and non-being. All things are destined for extinction; immanent to all being is the irreducible fact of its total negation without reserve or remainder. The development of the characteristics of melancology is to be addressed at the Symposium, of course, but there are already a number of apophasic determinations: it is not ecology, it is anorganic; it is not political economy, it is anti-instrumental; it is not love of nature, environmentalism, Gaia, geophilosophy … But it implies an ethos and a style that delineates the third aspect of the concept, its embodiment in a conceptual personae: the black metal kvltist whose ethos runs across the spectrum of melancholy from bile and rage to sorrow, depression and the delectation of evil all the better to affirm the desolation s/he contemplates in the sonorous audibility of black metal’s sovereign dissonance. This environment of absolute evil is exactly the same as the absolute good of black metal itself: the expenditure of a sonic drive that propels a blackened self-consciousness, a melancological consciousness without object that is the necessary prior condition to any speculation on or intervention in the environment.
The legal advice given to Tony Blair in the run-up to the Iraq war makes for interesting reading. In a 2007 piece I discussed the shifts between memos prepared by Lord Goldsmith, the Attorney General, on 7th and 17th March 2003. The first of these was a long 36 paragraph secret document; the second a nine point summary for cabinet, that was seen by parliament and the armed forces. Today his draft advice from 12th February 2003 has been published. It’s available here. There is also a letter from 30th January 2003 from Goldsmith to Blair.
Some points –
– on the 11th February Goldsmith met with several senior Bush administration lawyers: Alberto Gonzales, William Taft IV, Jim Haynes, John Bellinger and John Ashcroft. The memo a day later is more open to the possibility of a “reasonable case”; the 17th March is persuaded. How much did this meeting change Goldsmith?
– regime change is ruled unacceptable. Yet Blair had already given assurances to Bush in April 2002 he would support an invasion for precisely this reason (a July 2002 memo to this effect was leaked in 2005).
– Goldsmith recognises that resolution 1441 does not provide an automatic trigger. (He did the same on 7th March; but not on 17th March) . The French and Russians, at least, would never have passed it, if it had. So 1441 was intentionally ambigious – the US and the UK thought they could subsequently argue it was Saddam’s last chance; but held back from explicitly saying so at the time to get it passed. But he is pretty clear here that 1441 does not make the case in the way the US want to suggest that it is. Goldsmith makes quite a bit of having listened to the then UK ambassador to the UN Jeremy Greenstock on the context. I don’t think this makes a bit of difference: it’s what is said, not what might have been meant. (He did this again in the later memos). He suggests that “where the meaning of a resolution is unclear from the text”, statements made at the time can interpret it. But even these don’t make the case: “the language of resolution 1441 is not clear and the statements made on adoption of the resolution suggest that there were differences of view within the Council as to the effect of OP12 of the resolution”. This isn’t poor work by the drafters: it was a deliberate fudge to get it passed unanimously.
– the BBC website also quotes the 30th January note from Goldsmith to Blair: “I remain of the view that the correct legal interpretation of resolution of 1441 is that it does not authorise the use of military force without a further determination by the Security Council”.
– thus Goldsmith notes (12th Feb) that a new resolution is the safest course.
– so he toys with the revival argument. This was the claim that the 1990 ceasefire resolutions at the end of the Kuwait war could be breached by Saddam, which would resurrect the use of force authorised back then. But this is an extremely flimsy argument: in 2003 Saddam was not in Kuwait, and the context was entirely different. Goldsmith notes this was the basis for Desert Fox in 1998, and that now the case “is rather stronger”. But that doesn’t mean 1998 was justified – as Goldsmith notes, that both this and Kosovo were deemed to be legal was “no more than reasonably arguable”.
– Yet even if there was a revival, who should authorise it? The SC or individual states? And who ruled on material breach – that Saddam had failed to take his last chance? On 7th March Goldsmith said the US thought they could; the UK thought only the Security Council could. On the 17th he implied they both agreed they – as SC members – could rule on a material breach; indeed he stated that as fact in the memo. Blair said to the House of Commons that the SC should have endorsed this position – notably he did not say that they should have decided it was in breach.
– in this advice, he notes that if the UK tried to get a second resolution (subsequent to 1441) and failed, they would be accused of “acting unlawfully”. As, of course, they did try, and were so accused.
– finally, he notes that the case rest not just on the law to wage war, but conduct in it (the classic just war distinction). Proportionality is crucial; it must be to enforce 687 (rather spurious), limited to what is necessary, and proportionate to that aim.
Obviously all this is rendered irrelevant in some respects because the whole justification at the time – and the only one that could conceivably have given a reason for regime change – was WMDs. If – a big if – a case could be made that the only way to disarm Iraq was to get rid of Saddam, then there is a logic to the decisions made. But if WMDs did not exist, then the whole case falls apart. Other ‘justifications’ given before or after – humanitarian reasons, or links to al-Qaeda – just don’t figure.
“Regime change cannot be the objective of military action. This should be borne in mind in considering the list of military targets and in making public statements about any campaign”.
He says much the same on the 7th March 2003. Much of this new memo is familiar to those who have been following the legal arguments, but it is no less damning for that.
Update 11pm – which makes today’s announcement of the 2010 Liberty prize to Tony Blair for his “relentless pursuit” of peace beyond satire.
Paul Ennis has a post about his nearly completed book Continental Realism (nice title, and interesting t.o.c.)
Graham Harman has a fascinating post about reading, note-taking, planning, writing and editing here. I don’t work much like this – for a start, I don’t write in my books, and I usually take notes directly into the computer – but it’s worth a read, certainly. It clearly works very well for him.
An interesting post here about academic nihilism – one of the best things I did to stop this feeling was to stop reading The Times Higher Education.
A new issue of Philosophy in Review, with Peter Gratton on Jane Bennett
A left-field response to the ‘favourite translation of Being and Time‘ discussion
There is some other stuff in the final stages of the online discussion of Jane Bennett’s book, but I’ll get to that later.
Susan and I went to see Sophocles’ Elektra in a new version at The Young Vic this evening. Very good, and free. Really. We couldn’t work it out beforehand, and still can’t understand why they didn’t charge for this. It was really worth seeing.
And finally… London Mayor Boris Johnson looks like he might have won his battle against ‘Democracy Village’… They are due to be evicted on Friday. This is just round the corner from where we’re living at the moment. BBC News report here.
Many people will know that of the US Ivy League institutions only Dartmouth College still has a geography programme. But Harvard’s Graduate School of Design has been putting out some interesting issues of a new journal entitled New Geographies. Geography as a discipline obviously doesn’t have exclusive rights to that name – although one geographer did say to me they thought the title was ‘a bit cheeky’ – and it’s a very interesting journal. Previous issues have included pieces by Bruno Latour, Peter Sloterdijk and others. Unsurprisingly, given the home of the journal, they are beautifully produced and illustrated. Issue 4, forthcoming later this year, is on the theme of ‘The Scales of the Earth’. I was pleased to be asked to write something for this, and gave them a piece which is a detailed outline of the book I plan to begin working on in 2011, while a visitor at the Australian National University. This is a book entitled ‘The Space of the World’, conceived as the third part of an informal ‘trilogy’ of books on different aspects of the question of territory. I’ll post a link to the journal site when the issue is out.
Writing this piece – which began life as a draft book proposal, itself stemming from the ANU application – was fun, and got me excited about the future work I want to do. Now I just need to finish this current book…
Hobbes didn’t impress everyone. From a letter Descartes wrote to Mersenne on Hobbes.
unless I am very much mistaken, he is aiming to make his reputation at my expense, and by dishonest means (The Correspondence Volume I, 100).
He then commented on De cive, c. 1643:
I think its author is the same person who wrote the third set of objections to my Meditationes. I find him much more clever in moral philosophy [Morale] than in metaphysics or physics, although I cannot approve at all of his principles and maxims, which are very bad and very pernicious, insofar as he supposes that all men are wicked, or gives them reason to be so (cited in II, 826).
If this letter from me is untimely, you may punish me by not replying: I shall be satisfied simply to have expressed my feelings towards you. I think I have read most of your works, partly in separate volumes and partly in the collected edition, and I freely confess that I have profited from few other works of our age as much as I have from yours. I am not in the habit of flattering, but everyone who has been able to understand your writings on political theory [civili doctrina] agrees with me that nothing can possibly be added to the clarity of their arguments, which is so admirable when they are expressed so concisely.
Leibniz to Hobbes, 13/23 July 1670, in Hobbes, The Correspondence Volume II, pp. 713/716-7.
It’s not clear that this actually ever reached Hobbes: there is certainly no known reply. So Leibniz writes again a few years later:
in your little book De cive you seem to have surpassed yourself in the strength of your reasoning and the weight of your opinions, so that one might think you were giving the pronouncements of an oracle rather than handing down the theories of a teacher.
Leibniz to Hobbes, 1674?, in Hobbes, The Correspondence Volume II, p. 731/733.
Leibniz was only 24 when the first letter was sent, but even so…
A major piece of editing and translating work is Thomas Hobbes, The Correspondence Volume I: 1622-1659, and Volume II: 1660-1679, edited by Noel Malcolm, Oxford: Clarendon Press, 1994. The correspondence was previously only available in part, but Malcolm gathered all the known letters, searched in libraries, archives and private collections for many more, and transcribed and translated them all (Hobbes regularly wrote in Latin and French). There are also many of the letters sent to Hobbes. There are extensive notes and very useful biographical details. At the end of the acknowledgements Malcolm admits that “the preparation of this edition has dominated my life over the last five years to an unnatural degree” (p. lxxii). I can well believe it: true scholarship on show here.
I’ve been without decent internet in the past few days. So England lost the football, but they won the cricket again, to take a 3-0 lead in a five match series against Australia.
I’ve also been reading lots of Hobbes. This is partly because most of the books I’m reading in libraries (Althusius, Knichen, etc.) are not for loan, and I own most of Hobbes’s books, but I had to get to Hobbes sooner or later. I taught Leviathan for many years at Brunel and Warwick, so this must be something like the seventh or eighth time I’ve read some parts of this. But there is some fascinating material in the bits I’d looked at less often. I seem to remember that often the reading assignments would begin with chapter 13, “Of the Naturall Condition of Mankind as concerning their Felicity and Misery”, and then stretch as far as chapter 31. But the opening chapters of the first part, ‘Of Man’, and parts three and four ‘Of a Christian Common-wealth’ and ‘Of the Kingdom of Darknesse’ are much less read and discussed. Reading those other parts seems to suggest how much Hobbes is indebted to much earlier debates about the relation between religious and secular power, the temporal/spiritual distinction, and so on. Hobbes is often looked at as the beginning of debates, but he is equally the culmination of other ones. I think the same could be said of Machiavelli: The Prince is, after all, one of the last examples of the fairly common Medieval genre of advice book for princes. Hobbes has some pretty damning things to say about the Catholic church, and it needs to be remembered that Hobbes wrote Leviathan while in France, and the situation there and on the continent generally shaped the arguments as much as the English Civil War back home. The contrast between Hobbes’s and Descartes’s conceptions of geometry comes through too. And chapter 45 has an interesting discussion of daemonology, something on which Jean Bodin also wrote.