Marxism

Katerina Kolozova is a Macedonian philosopher whose publications from last two decades aim to analyze various topics using François Laruelle’s “non-philosophy” or “non-standard philosophy.” Non-philosophy could be roughly described as radicalized deconstruction:
Laruelle claims that not everything can be grasped by a philosophy: for Laruelle, “philosophy is too serious an affair to be left to the philosophers alone.”1  Non-philosophy opposes the “principle of sufficient philosophy” through which philosophy determines and decides
what is real. According to Laruelle, the ultimate limit of philosophical thought and its self-proclaimed sufficiency lies in its inherent tendency to close itself in a transcendental system of autofetishist conceptions, which presume that one can grasp the Real (“The Real is neither capable of being known or even ‘thought,’ but can be described in axioms. [...]
Even ‘immanence’ only serves to name the Real which tolerates nothing but axiomatic descriptions or formulations.”) by a philosophical thought, or that the Real could be mediated only through human thought. Laruelle criticizes this tendency of philosophy, which is usually expressing itself through the structure of “philosophical Decision.” (“To philosophize is to decide Reality and the thoughts that result from this, i.e. to believe to
be able to order them in the universal order of the Principle of Reason [Logos].”) Katerina Kolozova use Laruelle’s non-philosophy to explore more explicitly political topics. In the Cut Of Th e Real (2014),  she criticized certain dogmatism of poststructuralist philosophy and feminist theory, namely their symptomatic rejection of the Real and the
One. In Toward a Radical Metaphysics of Socialism (2015) and The Lived Revolution (2016) Kolozova presented a rereading of Marx, whose work she found relevant for the critique of speculative philosophical dimension of the capitalist economy, embodied in the 2008 global finance crisis, and in the latter book, she explored the possibility of a new political solidarity, based on “bodies in pain.” Kolozova doesn’t call to philosophically reconstruct Marx’s thought for the current situation, but she goes back to Marx with the help of Laruelle’s non-Marxism, contrary to the usual approach of Marxist philosophers, who often
try to create certain philosophical system of Marx’s work. Together with Eileen A. Joy,  Kolozova edited the anthology After the “Speculative Turn” (2016),  which addressed recent realist and materialist tendencies in feminist philosophy. In her most recent book, Capitalism’s Holocaust of Animals (2019),  Kolozova aimed to explore broader philosophical foundations of neoliberal capitalism, and its dealing with nonhuman animals and their suffering. According to Kolozova, “We have to start by coming to terms with what we did to the animals in the constitutive act of philosophy and via proxy to all those dehumanised that belong to the species of man ‘by courtesy’ only.”

This article puts labour, and its historically changing forms of existence, at the centre of the theorisation of uneven international development. It advocates a consciously dialectical approach that goes beyond significant limitations in historical-geographical materialism, and in the work of Neil Smith in particular. It argues, first, that geopolitical modes of explanation cannot be asserted on descriptive grounds, or in logical abstraction from the determinate content of social reproduction. It then argues that the critique of uneven development must focus on the material process Marx termed the “real subsumption of labour to capital” so as to analyse the transformation of the productive subjectivity of the international working class in contemporary capitalism. This transformation has today resulted in the contemporary form of a “new” international division of labour, the worldwide dynamics of which are mediated by a variety of specific national and regional forms of the capital accumulation process.