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Thomas Nail traces an alternative history of ancient and modern thinkers who share a radically different understanding of the nature of matter and motion within the Euro-Western tradition. From Archaic Greek poetry and Bronze Age Minoan... more
Thomas Nail traces an alternative history of ancient and modern thinkers who share a radically different understanding of the nature of matter and motion within the Euro-Western tradition. From Archaic Greek poetry and Bronze Age Minoan religion to the Roman poet Lucretius, and from German philosopher Karl Marx and English writer Virginia Woolf to contemporary physicists Carlo Rovelli and Karen Barad, Nail identifies a minor tradition of what he calls kinetic materialism and its three central ideas: indeterminacy, relationality and process.

For the most part, Western thinkers have considered matter and motion to be inferior to more formal and static principles. Philosophers placed metaphysical categories such as eternity, God, the soul, forms and essences at the ‘top’ of a hierarchy that secured and ordered the movement at the bottom. This has real consequences in our world. By placing stasis above motion, this hierarchy places form above matter, life above death, God above humans, humans above nature, men above women, white skin above brown skin, the first world over the third world, citizens above migrants, straight above queer… The result? Patriarchy, capitalism, racism, homophobia, ecocide. Nail seeks to undermine this inherited hierarchy and the notion that matter and motion are inferior. There are no fixed authorities. This new history of matter and motion leaves the good life up to us, whoever we may become.
For Lucretius, history means something surprisingly different than we ordinarily think. Instead of thinking of history in terms of time, he thought of it in terms of motion. This book unpacks the implications of this unique kinetic... more
For Lucretius, history means something surprisingly different than we ordinarily think. Instead of thinking of history in terms of time, he thought of it in terms of motion. This book unpacks the implications of this unique kinetic philosophy of history.

In the final volume of his trilogy on Lucretius, Thomas Nail argues that in books five and six of De Rerum Natura, Lucretius described a world born to die – long before humans theorised about thermodynamics or began to see the catastrophic consequences of man-made climate change. What does it mean to live in such a world; a world that is increasinly obviously our world? Nail shows us how De Rerum Natura provides a guidebook for us to answer this question.
Thomas Nail approaches the theory of objects historically in order to tell a completely new story in which objects themselves are agents of knowledge. They are processes, not things. This is the first history of science and technology,... more
Thomas Nail approaches the theory of objects historically in order to tell a completely new story in which objects themselves are agents of knowledge. They are processes, not things. This is the first history of science and technology, from prehistory to the present, illuminating the central role of movement.
We need a new philosophy of the earth. Geological time used to refer to slow and gradual processes, but today we are watching land sink into the sea and forests transform into deserts. We can even see the creation of new geological strata... more
We need a new philosophy of the earth. Geological time used to refer to slow and gradual processes, but today we are watching land sink into the sea and forests transform into deserts. We can even see the creation of new geological strata made of plastic, chicken bones, and other waste that could remain in the fossil record for millennia or longer. Crafting a philosophy of geology that rewrites natural and human history from the broader perspective of movement, Thomas Nail provides a new materialist, kinetic ethics of the earth that speaks to this moment.

Climate change and other ecological disruptions challenge us to reconsider the deep history of minerals, atmosphere, plants, and animals and to take a more process-oriented perspective that sees humanity as part of the larger cosmic and terrestrial drama of mobility and flow. Building on his earlier work on the philosophy of movement, Nail argues that we should shift our biocentric emphasis from conservation to expenditure, flux, and planetary diversity. Theory of the Earth urges us to rethink our ethical relationship to one another, the planet, and the cosmos at large.
Thomas Nail argues that Marx was a new materialist avant la lettre. He argues that Marx did not believe history was determined, or that matter was passive, or that humans were separate or superior to nature. Marx did not even have a labor... more
Thomas Nail argues that Marx was a new materialist avant la lettre. He argues that Marx did not believe history was determined, or that matter was passive, or that humans were separate or superior to nature. Marx did not even have a labor theory of value. Marxists argue that new materialists lack a sufficient political and economic theory, and new materialists argue that Marx's materialism is human-centric and mechanistic. This book aims to solve both problems by proposing a new materialist Marxism.
An ancient ethics for modern life. Suffering, the fear of death, war, ecological destruction, and social inequality are urgent ethical issues today as they were for Lucretius. Thomas Nail argues that Lucretius was the first to locate... more
An ancient ethics for modern life.

Suffering, the fear of death, war, ecological destruction, and social inequality are urgent ethical issues today as they were for Lucretius. Thomas Nail argues that Lucretius was the first to locate the core of all these ethical ills in our obsession with stasis, our fear of movement, and our hatred of matter.

Almost two thousand years ago Lucretius proposed a simple and stunning response to these problems: an ethics of motion. Instead of trying to transcend nature with our minds, escape it with our immortal souls, and dominate it with our technologies, Lucretius was perhaps the first in the Western tradition to forcefully argue for a completely materialist and immanent ethics based on moving with and as nature. If we want to survive and live well on this planet, Lucretius taught us, our best chance is not to struggle against nature but to embrace it and facilitate its movement.

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We live in an age of the mobile image. The world today is absolutely saturated with images of all kinds circulating around the world at an incredible rate. The movement of the image has never been more extraordinary than it is today. This... more
We live in an age of the mobile image. The world today is absolutely saturated with images of all kinds circulating around the world at an incredible rate. The movement of the image has never been more extraordinary than it is today. This recent kinetic revolution of the image has enormous consequences not only for the way we think about contemporary art and aesthetics but also for art history as well.

Responding to this historical moment, Theory of the Image offers a fresh new theory and history of art from the perspective of this epoch-defining mobility. The image has been understood in many ways, but it is rarely understood to be fundamentally in motion. The original and materialist approach is what defines Theory of the Image and what allows it to offer the first kinetic history of the Western art tradition. In this book, Thomas Nail further develops his larger philosophy of movement into a comprehensive "kinesthetic" of the moving image from prehistory to the present. The book concludes with a vivid analysis of the contemporary digital image and its hybridity, ultimately outlining new territory for research and exploration across aesthetics, art history, cultural theory, and media studies.
MORE THAN AT ANY OTHER TIME IN HUMAN HISTORY, we live in an age defined by movement and mobility; and yet, we lack a unifying theory that takes this seriously as a starting point for philosophy. Why, when movement has always been central... more
MORE THAN AT ANY OTHER TIME IN HUMAN HISTORY, we live in an age defined by movement and mobility; and yet, we lack a unifying theory that takes this seriously as a starting point for philosophy. Why, when movement has always been central to human societies, did a philosophy based on movement never take hold? This book finally overturns this long-standing metaphysical tradition by placing movement at the heart of philosophy. In doing so, Being and Motion provides a completely new understanding of the most fundamental categories of ontology from a movement-oriented perspective: quality, quantity, relation, modality, and others. It also provides the first history of the philosophy of motion, from early prehistoric mythologies up to contemporary ontologies. Through its systematic ontology of movement, Being and Motion provides a path-breaking historical ontology of our present.
Research Interests:
The most original and shocking interpretation of Lucretius in the last 40 years. Thomas Nail argues convincingly and systematically that Lucretius was not an atomist, but a thinker of kinetic flux. In doing so, he completely overthrows... more
The most original and shocking interpretation of Lucretius in the last 40 years.

Thomas Nail argues convincingly and systematically that Lucretius was not an atomist, but a thinker of kinetic flux. In doing so, he completely overthrows the interpretive foundations of modern scientific materialism, whose philosophical origins lie in the atomic reading of Lucretius' immensely influential book De Rerum Natura.

This means that Lucretius was not the revolutionary harbinger of modern science as Greenblatt and others have argued; he was its greatest victim. Nail re-reads De Rerum Natura to offer us a new Lucretius--a Lucretius for today.
Research Interests:
Critical Theory, American Literature, Rhetoric (Languages and Linguistics), Religion, Ancient Egyptian Religion, and 232 more
There are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial... more
There are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial drones that patrol the immense expanse of our domestic and international airspace, we are defined by borders. They can no longer simply be understood as the geographical divisions between nation-states. Today, their form and function has become too complex, too hybrid. What we need now is a theory of the border that can make sense of this hybridity across multiple domains of social life.

Rather than viewing borders as the result or outcome of pre-established social entities like states, Thomas Nail reinterprets social history from the perspective of the continual and constitutive movement of the borders that organize and divide society in the first place. Societies and states are the products of bordering, Nail argues, not the other way around. Applying his original movement-oriented theoretical framework "kinopolitics" to several major historical border regimes (fences, walls, cells, and checkpoints), Theory of the Border pioneers a new methodology of "critical limology," that provides fresh tools for the analysis of contemporary border politics.
This book offers a much-needed new political theory of an old phenomenon. The last decade alone has marked the highest number of migrations in recorded history. Constrained by environmental, economic, and political instability, scores of... more
This book offers a much-needed new political theory of an old phenomenon. The last decade alone has marked the highest number of migrations in recorded history. Constrained by environmental, economic, and political instability, scores of people are on the move. But other sorts of changes—from global tourism to undocumented labor—have led to the fact that to some extent, we are all becoming migrants. The migrant has become the political figure of our time.

Rather than viewing migration as the exception to the rule of political fixity and citizenship, Thomas Nail reinterprets the history of political power from the perspective of the movement that defines the migrant in the first place. Applying his "kinopolitics" to several major historical conditions (territorial, political, juridical, and economic) and figures of migration (the nomad, the barbarian, the vagabond, and the proletariat), he provides fresh tools for the analysis of contemporary migration.
We need a new philosophy of the earth. Geological time used to refer to slow and gradual processes, but today we are watching land sink into the sea and forests transform into deserts. We can even see the creation of new geological strata... more
We need a new philosophy of the earth. Geological time used to refer to slow and gradual processes, but today we are watching land sink into the sea and forests transform into deserts. We can even see the creation of new geological strata made of plastic, chicken bones, and other waste that could remain in the fossil record for millennia or longer.
Karl Marx is the most historically foundational and systematic critic of capitalism to date, and the years since the 2008 financial crisis have witnessed a rebirth of his popular appeal. In a world of rising income inequality, right-wing... more
Karl Marx is the most historically foundational and systematic critic of capitalism to date, and the years since the 2008 financial crisis have witnessed a rebirth of his popular appeal. In a world of rising income inequality, right-wing nationalisms, and global climate change, people are again looking to the father of modern socialism for answers. As this book argues, every era since Marx's death has reinvented him to fit its needs. There is not one Marx forever and for all time. There are a thousand Marxes. As Thomas Nail contends, one of the most significant contributions of Marx's work is that it treats theory itself as a historical practice. Reading Marx is not just an interpretative activity, but a creative one. As our historical conditions change, so do the kinds of questions we pose and the kinds of answers we find in Marx's writing. This book is a return to the writings of Karl Marx, including his underappreciated dissertation, through the lens of the pressing philosophical and political problems of our time: ecological crisis, gender inequality, colonialism, and global mobility. However, the aim of this book is not to make Marxism relevant by "applying" it to contemporary issues. Instead, Marx in Motion, the first new materialist interpretation of Marx's work, treats Capital as if it were already a response to the present.
Theory of the Image is now available on audiobook! Check it out.
More than at any other time in human history, we live in an age defined by movement and mobility; and yet, we lack a unifying theory which takes this seriously as a starting point for philosophy. The history of philosophy has... more
More than at any other time in human history, we live in an age defined by movement and mobility; and yet, we lack a unifying theory which takes this seriously as a starting point for philosophy. The history of philosophy has systematically explained movement as derived from something else that does not move: space, eternity, force, and time. Why, when movement has always been central to human societies, did a philosophy based on movement never take hold? This book finally overturns this long-standing metaphysical tradition by placing movement at the heart of philosophy.

In doing so, Being and Motion provides a completely new understanding of the most fundamental categories of ontology from a movement-oriented perspective: quality, quantity, relation, modality, and others. It also provides the first history of the philosophy of motion, from early prehistoric mythologies up to contemporary ontologies. Through its systematic ontology of movement, Being and Motion provides a path-breaking historical ontology of our present.
Despite -- and perhaps because of -- increasing global mobility, there are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric... more
Despite -- and perhaps because of -- increasing global mobility, there are more types of borders today than ever before in history. Borders of all kinds define every aspect of social life in the twenty-first century. From the biometric data that divides the smallest aspects of our bodies to the aerial drones that patrol the immense expanse of our domestic and international airspace, we are defined by borders. They can no longer simply be understood as the geographical divisions between nation-states. Today, their form and function has become too complex, too hybrid. What we need now is a theory of the border that can make sense of this hybridity across multiple domains of social life.


Rather than viewing borders as the result or outcome of pre-established social entities like states, Thomas Nail reinterprets social history from the perspective of the continual and constitutive movement of the borders that organize and divide society in the first place. Societies and states are the products of bordering, Nail argues, not the other way around. Applying his original movement-oriented theoretical framework "kinopolitics" to several major historical border regimes (fences, walls, cells, and checkpoints), Theory of the Border pioneers a new methodology of "critical limology," that provides fresh tools for the analysis of contemporary border politics.
Research Interests:
This book offers a much-needed new political theory of an old phenomenon. The last decade alone has marked the highest number of migrations in recorded history. Constrained by environmental, economic, and political instability, scores of... more
This book offers a much-needed new political theory of an old phenomenon. The last decade alone has marked the highest number of migrations in recorded history. Constrained by environmental, economic, and political instability, scores of people are on the move. But other sorts of changes-from global tourism to undocumented labor-have led to the fact that to some extent, we are all becoming migrants. The migrant has become the political figure of our time. Rather than viewing migration as the exception to the rule of political fixity and citizenship, Thomas Nail reinterprets the history of political power from the perspective of the movement that defines the migrant in the first place. Applying his "kinopolitics" to several major historical conditions (territorial, political, juridical, and economic) and figures of migration (the nomad, the barbarian, the vagabond, and the proletariat), he provides fresh tools for the analysis of contemporary migration.
Research Interests:
History, Ancient History, European History, Military History, Cultural History, and 212 more
Deleuze and Foucault had a long, complicated and productive relationship, in which each was at various times a significant influence on the other. This collection combines 3 original essays by Deleuze and Foucault, in which they respond... more
Deleuze and Foucault had a long, complicated and productive relationship, in which each was at various times a significant influence on the other. This collection combines 3 original essays by Deleuze and Foucault, in which they respond to each other's work, with 16 critical essays by key contemporary scholars working in the field. The result is a sustained discussion and analysis of the various dimensions of this fascinating relationship, which clarifies the implications of their philosophical encounter.
Table of Contents: Introduction - Nicolae Morar, Thomas Nail, and Daniel Smith Part I Encounters 1. Deleuze and Foucault: A Philosophical Friendship - François Dosse 2. Theatrum Philosophicum - Michel Foucault 3. Michel Foucault's Main... more
Table of Contents:
Introduction - Nicolae Morar, Thomas Nail, and Daniel Smith

Part I Encounters
1. Deleuze and Foucault: A Philosophical Friendship - François Dosse
2. Theatrum Philosophicum - Michel Foucault
3. Michel Foucault's Main Concepts - Gilles Deleuze
4. When and How I’ve read Foucault - Toni Negri (translated by Kristopher Klotz)

Part II Method and Critique
5. Philosophy as Cultural Critique in Foucault and Deleuze - Colin Koopman
6. Foucault’s Deleuzean Methodology of the Late 1970s - John Protevi
7. Deleuze’s Foucault: A Metaphysical Fiction - Frédéric Gros (translated by Samantha Bankston)

Part III Convergence and Divergence
8. Speaking Out For Others: Philosophy’s Activity in Deleuze and Foucault (and Heidegger) - Len Lawlor and Janae Sholtz
9. Philosophy and History in Deleuze and Foucault - Paul Patton
10. Becoming and History: Deleuze’s Reading of Foucault - Anne Sauvagnargues (translated by Alex Feldman)
11. Foucault and the Image of Thought - Kevin Thompson
12. The Regularities of the Statement: Deleuze on Foucault’s Archaeology of Knowledge - Mary Beth Mader

Part IV Desire, Power and Resistance
13. Desire and Pleasure - Gilles Deleuze
14. Against the Incompatibility Thesis: A rather Different Reading of the Desire-Pleasure Problem - Nicolae Morar and Marjorie Gracieuse
15. Biopower and Control Societies - Thomas Nail
16. Two Concepts of Resistance: Foucault and Deleuze - Dan W. Smith

Appendix
17. Meeting Deleuze - Paul Rabinow
18. Foucault and Prison - Paul Rabinow
Research Interests:
Critical Theory, Discourse Analysis, Political Sociology, Social Theory, Gender Studies, and 151 more
Gilles Deleuze and Michel Foucault are widely accepted to be central figures of post‐war French philosophy. Philosophers, cultural theorists, and others have devoted considerable effort to the critical examination of the work of each of... more
Gilles Deleuze and Michel Foucault are widely accepted to be central figures of post‐war French philosophy. Philosophers, cultural theorists, and others have devoted considerable
effort to the critical examination of the work of each of these thinkers, but despite the strong biographical and philosophical connection between Foucault and Deleuze, very little has been done to explore the relationship between them. This special issue of Foucault Studies is the first collection of essays to address this critical deficit with a rigorous comparative discussion of the work of these two philosophers.

This collection of essays thus brings together both senior and junior scholars from diverse backgrounds to clarify the implications of this important philosophical encounter between Foucault and Deleuze.

Marco Altamirano’s essay focuses on the shared concepts of “milieu” and “machine,” in Deleuze and Foucault. Vernon W. Cisney’s essay defend’s a Deleuzian politics by drawing on an important political concept shared with Foucault: “becoming other.” William E. Connolly’s essay offers an exploration of creativity and the ambiguous role it plays in the understanding of freedom that we find in Nietzsche, Deleuze, and Foucault. Erin Gilson’s essay offers an original account of the shared methodology of “problematization” found in both
Deleuze and Foucault. Wendy Grace’s essay traces Deleuze and Foucault’s shared Nietzschean philosophical origins. Chris Penfield’s essay articulates a theory of “transversal politics”
common to both Deleuze and Foucault. Finally, Dianna Taylor’s essay compares the respective ontologies of Deleuze and Foucault.
This is article on process materialism and the philosophy of movement in Italian.
This essay shows how a new materialist theory of the Earth sidesteps the distinction between the global and the planetary that structures Chakrabarty's historiography. It advocates for a non-binary-generating approach to our planetary... more
This essay shows how a new materialist theory of the Earth sidesteps the distinction between the global and the planetary that structures Chakrabarty's historiography. It advocates for a non-binary-generating approach to our planetary situation grounded in the philosophy of motion.
The term ‘COVID capitalism’ designates the ways capitalism and the novel coronavirus alter and amplify one another. In this paper, I look at four major features that characterize this relationship so far. (1) Capitalist extraction and... more
The term ‘COVID capitalism’ designates the ways capitalism and the novel coronavirus alter and amplify one another. In this paper, I look at four major features that characterize this relationship so far. (1) Capitalist extraction and urbanization increase exposure to new viruses. (2) Capitalism increases the spread of infectious disease. (3) COVID amplifies inequalities that benefit capitalists. (4) COVID has led to profits, bailouts, and deregulation for capitalists. The increasing frequency of COVID and other pandemics not only amplifies existing capitalist structures but feeds back into those structures and becomes an advantage to capitalism. I argue here that COVID is not a threat to capitalism but rather a mutagen altering and magnifying it.
This paper is an introduction to the philosophy of movement. It describes the contemporary motivations and goals of the project as well as its similarities and differences with the mobilities paradigm and process philosophy. I argue that... more
This paper is an introduction to the philosophy of movement. It describes the contemporary motivations and goals of the project as well as its similarities and differences with the mobilities paradigm and process philosophy. I argue that what is unique about the philosophy of movement is that it is the only philosophy that accepts the primacy of motion as its methodological starting point. The philosophy of movement is the analysis of phenomena across social, aesthetic, scientific, and ontological domains from the perspective of motion. It is a philosophy of indeterminacy or processes understood as processes. That is, not as a sequence of static discontinuous occasions as or as a continuous vital energy. In the philosophy of movement, the world is made of processes whose relatively stable iterations generate the phenomena we see around us. Things are emergent "metastable" patterns of indeterminate motion.
This paper argues that Lucretius ended his epic poem De Rerum Natura with the death of the world and the plague at Athens because he was not merely a philosopher of life and creativity as many scholars believe. For Lucretius, the entropic... more
This paper argues that Lucretius ended his epic poem De Rerum Natura with the death of the world and the plague at Athens because he was not merely a philosopher of life and creativity as many scholars believe. For Lucretius, the entropic processes of death and dissolution are the origins of creativity and life. I also argue, against the Epicurean interpretation of Lucretius, that the conclusion of De Rerum Natura shows how different the two thinkers were. In particular, the article looks closely at lines 91-234 of book five and offers an alternative interpretation of Lucretius' philosophy of history and death in which the ending of the book fits perfectly not despite its darkness but because of it.
The COVID world is just like it was before, only more so. Every problem that already existed is worse. What can philosophy do in such a world? I think there are at least two opportunities for philosophy today. The first is that... more
The COVID world is just like it was before, only more so. Every problem that already existed is worse. What can philosophy do in such a world? I think there are at least two opportunities for philosophy today. The first is that philosophers can seize this historical moment to intervene in almost every sector of social, political, and ethical life. The second unique opportunity I think philosophers have is to create new concepts in response to new phenomena. New events call for new ways of thinking and being that change our world-view. COVID is not just an amplification of existing power structures. It has also changed our relationship to and awareness of the importance of social and viral mobilities. Might the concept of "motion" offer us a new perspective on the world?
We tend to think of migrants as moving between states and borders as fortifications of states. I would like to prove the reverse: that migrants produce and reproduce the state in the first place. I think we have got this story backward,... more
We tend to think of migrants as moving between states and borders as fortifications of states. I would like to prove the reverse: that migrants produce and reproduce the state in the first place. I think we have got this story backward, and I think a very different politics would arise by getting this the right way round. I would like to try and rethink political philosophy starting from the figure of the migrant.
The Euro-Western tradition has long considered matter to be essentially non-relational, passive and mechanical. Matter, that is, is thought to consist of elementary particles that remain internally unchanged while moving inside of, or... more
The Euro-Western tradition has long considered matter to be essentially non-relational, passive and mechanical. Matter, that is, is thought to consist of elementary particles that remain internally unchanged while moving inside of, or against, an equally unchanging or fixed background of space, time, or both. Consequently, matter's behavior has been seen as obeying-either fully or probabilistically-preexisting and invariant natural laws. In our paper, we first take a brief tour through three major traditions of Western materialism in order to demonstrate how this basic picture has remained remarkably stable up to the present. We then argue that recent physics research and quantum gravity theorizing about black holes provide an unprecedented opportunity to revolutionize our understanding of matter by understanding it as inherently relational, indeterminate, and generative. Our aim in doing so is to show that black hole physics has enormous interdisciplinary consequences for the history, philosophy, and science of materialists. I. The History of Materialism Classical Mechanics. The first major Euro-Western tradition of materialism was Greek atomism. As is well known, Leucippus, Democritus, and Epicurus all taught that all things-from the biggest stars to the smallest insects or speck of dirt-are formed by the collisions, compositions, and decompositions of tiny, discrete, and indivisible "atoms" careening perpetually through a vast spatial void. Eternal and unchanging, the atoms' only differentiating attributes were their varying shapes and sizes, which enabled them to join together into countless combinations that resulted in the full scope and diversity of the perceptible world at large. For Leucippus and Democritus, these fundamental particles moved only along unique predetermined trajectories, whereas in Epicurus they occasionally swerved spontaneously onto others. In finding reality to have a fundamentally closed, immutable nature, however, both accounts nevertheless maintained the very same mechanistic conception of matter and its relationship to void or space. For the atoms, that immutability results in a rather profound irony. Ostensibly, those constituent elements produce all of perceptible reality. Nevertheless, the full range of possible atomic compounds-and hence, of resulting sensible objects-preexists any compound's realization and so remains just as eternally fixed and unchanging as the atoms own pre-given shapes and sizes. Certain combinations invariably result in lead, for example, whereas [1] others' result just as invariably in iron. Accordingly, then, whether they were capable of swerving or not, the atoms exerted zero creative agency over the character of their own productions. Instead, they remained essentially non-generative, non-relational vessels that "create" merely by passively realizing preexisting possibilities. A similar situation obtains in relation to the immutable (non-)nature of what the atomists called "void." An infinite background emptiness that persists to a greater or lesser extent in (or as) the space between atoms, void also in
This paper argues that there is currently no single definition of new materialism but at least three distinct and partly incompatible trajectories. All three of these trajectories share at least one common theoretical commitment: to... more
This paper argues that there is currently no single definition of new materialism but at least three distinct and partly incompatible trajectories. All three of these trajectories share at least one common theoretical commitment: to problematize the anthropocentric and constructivist orientations of most twentieth-century theory in a way that encourages closer attention to the sciences by the humanities.

This paper emerges from our desire to offer a response to criticisms but not in order to defend new materialism in general. Instead, we hope to help redirect each arrow of critique toward its proper target, and on this basis to advocate for the approach we call “performative” or “pedetic” new materialism.
In this intervention, I put forward five short theses on the topic of ‘Anthropocene mobilities.’ My aim is not to unpack every concept con- tained herein but rather to provide a provocative introductory synthesis of five big ideas about... more
In this intervention, I put forward five short theses on the topic of ‘Anthropocene mobilities.’ My aim is not to unpack every concept con- tained herein but rather to provide a provocative introductory synthesis of five big ideas about Anthropocene mobility for further discussion. 1) We are living in the Kinocene, 2) The ontology of our time is an ontology of motion, 3) We need a new movement-oriented political theory to grapple better with the mobile events of our time. We need a kinopolitics, 4) Climate change is a weapon of primitive accumulation. 5) The Kinocene presents us with the danger of new forms of domination (a new coloni- alism, a new climate capitalism, new states, and new borders) but also with the opportunity for a new revolutionary sequence.
Introduzione Questo saggio introduce una nuova metodologia per lo studio dei confini; una metodologia "kinopolitica", ossia orientata all'analisi del movimento. Vorrei innanzitutto argomentare contro due assunzioni molto co-muni a... more
Introduzione Questo saggio introduce una nuova metodologia per lo studio dei confini; una metodologia "kinopolitica", ossia orientata all'analisi del movimento. Vorrei innanzitutto argomentare contro due assunzioni molto co-muni a proposito di come funzionino e lavorino i confini: la prima è che i confini siano statici, la seconda che tengano le persone fuori. Il mio argomento prende la forma di tre tesi interconnesse sui confini: 1) i confini sono in movimento; 2) la loro funzione principale non è interrompere il movimento, bensì farlo circolare; 3) i confini sono strumenti di accumulazione primitiva. A queste tre tesi segue un bre-ve esempio per illustrarle. Le implicazioni maggiori di queste tre tesi, come ho mostrato con maggiore ampiezza altrove, riguardano la ri-teorizzazione dei confini nell'epoca contemporanea 2. Mai come oggi lo studio dei confini è stato tanto importante e ur-gente. All'inizio del Ventunesimo secolo c'erano più migranti di quanti non ne siano mai stati documentati nella storia 3. Oggi ci sono più di 1 bilione di migranti 4. Il fenomeno migratorio è cresciuto di circa il 50 per cento dall'inizio del Ventunesimo secolo, e negli ultimi 4 anni in tutto il mondo si contano più di 56000 migranti morti o dispersi 5 .
The argument of this paper is that the migrant is also a defining figure of neoliberal social reproduction. This argument is composed of three interlocking theses on what I am calling the “neoliberal migrant.”
The Figure of the Migrant is neither a history of migration nor a philosophy of migration in the traditional senses. It is neither an empirical chronology of historical events, nor is it an abstract political theory of rights, norms,... more
The Figure of the Migrant is neither a history of migration nor a philosophy of migration in the traditional senses. It is neither an empirical chronology of historical events, nor is it an abstract political theory of rights, norms, contracts, freedoms, and so on. " it is a philosophical work that uses the history of the world as its building materials … (the nomad, the barbarian, the vagabond, and the proletariat) are therefore more than historical figures. Each represents a certain directionality, pattern, drive, and force of mobility whose significance goes well beyond this figure's epoch. " This unique method is what gives the work its hybrid style, which both grounds theory in history and extracts from history a strictly immanent set of concepts adequate to this history. I think a short clarification of this point will make my response to my reviewers a bit more coherent. An effect of this method may be that those trained in philosophy might find a lack of pure or universal concepts, and historians may find that numerous persons, figures, and events have fallen through the cracks of such sweeping historical moves. If the aim of The Figure of the Migrant was to produce an abstract political theory or to produce a history of Western migration, then it would have failed. However, this was not the aim. The aim was to introduce an entirely new set of political concepts strictly adequate to several major figures of the migrant, thus inverting the typical tendency in liberal, state-centric, and citizen-centric political theories and political histories. The aim was to identify kinetic structures, patterns, tendencies, or forms of circulation that served to both expel migrants and expand various social formations. This is a completely different notion of " structure " from that found in both structural-ism and post-structuralism. A kinetic structure is not a reductive anthropocentric domain
Research Interests:
Vivimos en una era de movimiento. Más que en cualquier otro momento de la historia, las personas y las cosas se desplazan distancias más largas, con mayor frecuencia y más rápido que nunca. Todo lo que era sólido se derritió en el aire... more
Vivimos en una era de movimiento. Más que en cualquier otro momento de la historia, las personas y las cosas se desplazan distancias más largas, con mayor frecuencia y más rápido que nunca. Todo lo que era sólido se derritió en el aire hace mucho tiempo y ahora está en plena circulación por todo el mundo, como lo hacen las semillas de diente de león que son arrastradas por vientos turbulentos. Ahora nos vemos a nosotros mismos, en las etapas tempranas del siglo XXI, en un mundo en el que los referentes de la humanidad se encuentran cada vez más determinados por el movimiento i. Hemos entrado en una nueva era histórica definida en gran parte por el movimiento y la movilidad, de modo que urge una nueva ontología histórica apropiada para nuestro tiempo. La observación de finales del siglo XX y principios del siglo XXI fue marcada por una creciente noción de "movilidad y liquides" tal y como ha sido reconocido ampliamente en la literatura académica ii. Hoy, sin embargo, nuestra orientación es diferente. Nos encontramos ahora situados en el otro lado de esta transición anunciada. Por lo tanto, hoy nos enfrentamos a una nueva pregunta: ¿cómo traer de nuevo todo lo derretido a sólidos? iii Responder esta pregunta requiere, entre otras cosas, una nueva ontología filosófica. En otras palabras, ¿qué es lo que la naturaleza cinética de los eventos contemporáneos revela acerca de la naturaleza del ser que es capaz de producir su representación? Si la historia actual ha llegado a ser tan móvil como lo es hoy, ¿qué dice esto sobre la naturaleza de la realidad que es capaz de soportar este grado de movilidad? Si el ser es definido por la primacía histórica del movimiento pero las ontologías existentes no lo son, entonces necesitamos una nueva ontología histórica para nuestro tiempo iv. El presente, sin embargo, no es un conjunto de cosas y fechas homogéneas y cerradas. Parece ser más un proceso abierto en sí, una cuestión de lucha material y performativa. No obstante, la idea del presente como un "sitio abierto de lucha" es también una invención histórica reciente que disipa la movilidad del presente para llegar a ser diferente de lo que es. Siguiendo el espíritu de una investigación más amplia propongo aquí una introducción a la teoría de läontología del movimiento¨. Este no es un término de uso común en filosofía y por lo tanto aún no tiene una definición clara o un linaje histórico común. Este ensayo trata de proporcionar precisamente estas cosas.
Research Interests:
We live in an age of movement. More than at any other time in history , people and things move longer distances, more frequently, and faster than ever before. All that was solid melted into air long ago and is now in full circulation... more
We live in an age of movement. More than at any other time in history , people and things move longer distances, more frequently, and faster than ever before. All that was solid melted into air long ago and is now in full circulation around the world like dandelion seeds adrift on turbulent winds. We find ourselves, in the early twenty-first century, in a world where every major domain of human activity has become increasingly defined by motion. 1 We have entered a new historical era defined in large part by movement and mobility and are now in need of a new historical on-tology appropriate to our time. The observation that the end of the twentieth century and the beginning of the twenty-first was marked by an increasingly " liquid " and " mobile modernity " is now something widely recognized in the scholarly literature at the turn of the century. 2 Today, however, our orientation to this event is quite different. Almost twenty years into the twenty-first century we now find ourselves situated on the other side of this heralded transition. The question that confronts us today is thus a new one: how to fold all that has melted back up into new solids. 3
Research Interests:
Critical Theory, Religion, History, Social Movements, Sociology of Religion, and 82 more
In short, this essay does for the concept of the assemblage what Deleuze and Giorgio Agamben did for Foucault in their essays on the dispositif: it extracts from a large body of work the core formal features of its operative methodology... more
In short, this essay does for the concept of the assemblage what Deleuze and Giorgio Agamben did for Foucault in their essays on the dispositif: it extracts from a large body of work the core formal features of its operative methodology or logic.
A peer reviewed roundtable review and discussion of The Figure of the Migrant with important scholars in the field: Sandro Mezzadra, Todd May, Ladelle McWhorter, Andrew Dilts, Robin Celikates, Daniella Trimboli, and Adriana Novoa.... more
A peer reviewed roundtable review and discussion of The Figure of the Migrant with important scholars in the field: Sandro Mezzadra, Todd May, Ladelle McWhorter, Andrew Dilts, Robin Celikates, Daniella Trimboli, and Adriana Novoa. Interview conducted by Mark Westmoreland. Responses by author, Thomas Nail.
This paper argues that the figure of the migrant has come to be seen as a potential terrorist in the West, under the condition of a double, but completely opposed, set of crises internal to the nation-state.
(Éditions D-Fiction, 2016)
Research Interests:
Critical Theory, New Religious Movements, European History, Cultural History, Sociology, and 290 more
The rising number of non-status migrants is one of the central political issues of our time. This essay argues that if we want to understand the political and philosophical importance of this phenomenon, the contributions of Alain Badiou,... more
The rising number of non-status migrants is one of the central political issues of our time. This essay argues that if we want to understand the political and philosophical importance of this phenomenon, the contributions of Alain Badiou, his militant group L'Organisation politique (OP), and the struggle of the sans-papiers movement in France are absolutely crucial. This is the case because, I will argue, Badiou, the OP, and the sans-papiers created a new kind of migrant justice struggle in the mid-1990s that in many ways remains at the practical and theoretical roots of much of non-status migrant organizing today. However, this essay also argues that Badiou's theoretical and political work with the sans-papiers also needs to be revised and updated in light of certain developments in more recent migrant justice struggles.
The twenty-first century will be the century of the migrant. At the turn of the twenty-first century, there were more migrants than ever before in recorded history. Today there are over 1 billion migrants. Each decade, the percentage of... more
The twenty-first century will be the century of the migrant. At the turn of the twenty-first century, there were more migrants than ever before in recorded history. Today there are over 1 billion migrants. Each decade, the percentage of migrants as a share of total population continues to rise, and in the next twenty-five years, the rate of migration is predicted to be higher than in the last twenty-five. More than ever, it is becoming necessary for people to migrate due to environ- mental, economic, and political instability. In particular, climate change may even double international migration over the next forty years. What is more, the percentage of total migrants who are non-status or undocumented is also increasing, thus posing a serious challenge to democracy and political representation.
This paper draws on the work of Michel Foucault in order to analyze the constellation of political strategies and power at the US/Mexico border wall. These strategies, however, are incredibly diverse and often directly antagonistic of one... more
This paper draws on the work of Michel Foucault in order to analyze the constellation of political strategies and power at the US/Mexico border wall. These strategies, however, are incredibly diverse and often directly antagonistic of one another. Thus, this paper argues that in order to make sense of the seemingly multiple and contradictory political strategies deployed in the operation of the US/Mexico border wall, we have to understand the coexistence and intertwinement of at least three distinct types of power at work there: the sovereign exclusion of illegal life, the disciplinary detention of surveilled life, and the biopolitical circulation of migratory life. By doing so this paper offers an original contribution to two major areas of study: in Foucault studies this paper expands the existing literature on Foucault by analyzing the crossroads of power particular to the US/Mexico border wall, which has not yet been done, and in border studies this Foucauldian approach offers a unique political analysis that goes beyond the critique of sovereignty and toward an analysis of coexisting strategies of power.
Why should human organisms and their cultural patterns of motion be fundamentally different than other natural patterns? Human bodies have the same fractal patterns in their heartbeats, breathing, eye movements, vascular systems,... more
Why should human organisms and their cultural patterns of motion be fundamentally different than other natural patterns? Human bodies have the same fractal patterns in their heartbeats, breathing, eye movements, vascular systems, metabolisms, speech,1and nested brainwave frequencies.2 Much of human culture is also fractal, as I will show in a moment. This finding makes sense if wethink of humans as part of the broader tendency of matter to spread out and dis-sipate energy on Earth. But this is often not the starting point of much Euro-Western thought, which remains largely anthropocentric. Euro-Western thinking tends to treat human consciousness as the exception to the laws of nature. But culture and knowledge are not immaterial or ahistorical: Like everything else in the universe, they tend to spread out and diversify over time and space along fractal lines. Even–and perhaps especially so–when they are not trying to make fractal patterns.
Where does a work of art happen? Does it happen in our body or our mind when we appreciate or judge it? Can art happen even if no human is there to experience it? Most philosophers of art have thought of art as something which occurs... more
Where does a work of art happen? Does it happen in our body or our mind when we appreciate or judge it? Can art happen even if no human is there to experience it? Most philosophers of art have thought of art as something which occurs mainly or only in human minds. They believed that art materials were passive receptacles of beautiful forms imposed by humans. Only other humans with the same sensibilities and aesthetic judgments could appreciate these forms. This is still a popular idea about art, but what if it's wrong? What if art is not an object or an idea but a material process that occurs across the brain, body, and world? This is the understanding that new materialist aesthetics proposes and is the focus of this chapter. More specifically, this chapter introduces some core ideas of new materialism and shows how they offer a new and better way of thinking about art and aesthetics. By aesthetics, I mean the philosophical study of qualities and affects. Toward the end of this chapter, I develop this definition in more detail. Although scholars have been using the term "new materialism" since the mid-1990s, it is only recently that more people have been using it to write about art and aesthetics.
We talk about the movement of time but does time move, or does movement occur in time? This is a fundamental question in the philosophy of time that philosophers and physicists are still trying to answer. Interestingly, one of the most... more
We talk about the movement of time but does time move, or does
movement occur in time? This is a fundamental question in the philosophy of time that philosophers and physicists are still trying to answer. Interestingly, one of the most original and shockingly contemporary answers to this question was given by the first-century Roman poet Lucretius almost two millennia ago. Lucretius believed that nature was composed of continually moving matter whose spontaneous swerving loci). Some ancient philosophers and scientists believed that time was
linear, others that it was cyclical. Virtually no one thought it was 'inde- terminate'. So, unfortunately, Lucretius' theory of time sounded so
strange that it was either ignored or misinterpreted as a reference to the soul's freedom. It was not until the French philosopher Gilles Deleuze returned to this idea in his 1969 book, Logique du sens, that Lucretius' theory of time's 'swerve' was taken seriously.
Most people are accustomed to treating the earth as a relatively stable place that they live on and move on. As a result, many dominant human groups have thought of themselves as actors on the stage of the Earth. Today, however, this... more
Most people are accustomed to treating the earth as a relatively stable place that they live on and move on. As a result, many dominant human groups have thought of themselves as actors on the stage of the Earth. Today, however, this stable ground is becoming increasingly unstablefor some of us more than others. Due to the widespread use of global transportation technologies, for example, more people and things are on the move than ever before. Vast amounts of materials are now in constant circulation, as billions of humans are shipping plants, animals and technologies worldwide. This mobility is not something happening only to humans. More than half the world's plant and animal species are also on the move (Welch 2017). The Earth is becoming so mobile that even its glaciers are speeding up. Geological time refers to slow and gradual processes, but today we are watching the earth sink into the sea and forests transform into deserts in our lifetimes. We can even see the creation of entirely new geological strata made of plastic, chicken bones and other waste that could remain in the fossil record and affect geological formations for thousands or even millions of years. 1 Some human groups are now changing the entire Earth so dramatically and permanently that geologists have begun calling our age the Anthropocene (Crutzen and Stoermer 2000). 2 It no longer makes sense to think of humans as transient occupants moving on a relatively stable Earth. Instead, humans are geological, atmospheric and hydrological agents entangled in the Earth's processes, which are now increasingly in flux. 3 The arrival of the Anthropocene, more than any human historical event, is finally awakening us to the realisation that we have never lived on a stable Earth. We have never been the only significant agents. Posthuman theorists, including myself, have responded to these events by offering new theoretical tools to help us think through the
With the spread of Covid-19, there has been an explosion of newly reinforced and modified bor- ders around the world. Between March 2020 and February 2021, nation-states have implemented over 100,000 movement restrictions. The United... more
With the spread of Covid-19, there has been an explosion of newly reinforced and modified bor- ders around the world. Between March 2020 and February 2021, nation-states have implemented over 100,000 movement restrictions. The United States has rejected asylum seekers by claiming they pose a health risk. Spain has required negative Covid-19 tests as a condition of entry, and 91% of the world population live in countries with Covid-19-related travel restrictions.

As the second longest and the most crossed border wall on the planet, the US–Mexico border has been especially affected by Covid-19. In this chapter, I want to use the US–Mexico border during Covid-19 as a case study for thinking about what I call architectures of motion. I define an architecture of motion as a pattern traced out by human and nonhuman bodies that shapes space.Architecture, in this definition, is a pattern-in-motion that shapes and is shaped by the bodies that move through it at various scales.
Thomas Nail's Theory of the Earth, recently published with Stanford University Press, forms the capstone of his six-volume series on the philosophy of movement. Whereas the previous volumes o!ered a wide-ranging theory of matter in motion... more
Thomas Nail's Theory of the Earth, recently published with Stanford University Press, forms the capstone of his six-volume series on the philosophy of movement. Whereas the previous volumes o!ered a wide-ranging theory of matter in motion in Western and Near Eastern thought and history, from Lucretius to Marx, Theory of the Earth embeds this work in a deeper material history of the cosmos, here interpreted through "kinetic patterns of di!usion evolving with everything else in the universe. " Nail invites us to imagine a reciprocal transformation of philosophy and cosmology: on the one hand, philosophy appears at once as a material and cosmic activity, one among many profligate techniques of kinetic expenditure; at the same time, the cosmos itself becomes, in a deeper sense, philosophical-that is, "capable of philosophy. " Naturally, such a transformation would first require that philosophy (but also science, politics, and the arts) abandon
We are witnessing a return to Lucretius and to a new philosophical materialism today in large part because of the French philosopher, Gilles Deleuze. In this paper I would like to show how this happened, what we should take from this... more
We are witnessing a return to Lucretius and to a new philosophical materialism today in large part because of the French philosopher, Gilles Deleuze. In this paper I would like to show how this happened, what we should take from this important legacy, what we should leave behind, and where I think we should head, moving forward.

“Lucretius and New Materialism,” in Natüralizm ya da Yitirirken Doğayı Hatırlamak translated into Turkish by Nalan Kurunc (Ankara: Dost, 2021), https://www.dostkitabevi.com/natüralizm-ya-da-yitirirken-doğayı-hatırlamak
Lucretius was a materialist who understood thinking to be a thoroughly material and performative activity inseparable from nature. Matter, for Lucretius, was neither reductionistic, mechanistic, or vitalist but fundamentally... more
Lucretius was a materialist who understood thinking to be a thoroughly material and performative activity inseparable from nature. Matter, for Lucretius, was neither reductionistic, mechanistic, or vitalist but fundamentally indeterminate, swerving and irreducible to any substance: matter is in constant motion. As such, thinking does not create representations of nature because it is nothing other than nature itself Thinking and nature, mind and matter, are not ontologically separate kinds of substance for Lucretius. Against the nearly universal interpretation of Lucretius as a reductionist, mechanist and Epicurean rationalist, this chapter argues that Lucretius was perhaps the first process-materialist philosopher and held a profoundly original kinetic theory of knowledge and thinking. This unique perspective on thinking and materialism was directly related to his methodological practice as a philosophical poet. The idea of philosophical poetry is in some sense a challenge to the Greek tradition of philosophy from Thales to Aristotle, including Epicurus. 1 With few exceptions, Greek philosophers systematically labelled Homeric poetry as irrational and sensuous mythology in order to contrast this straw man of the oral tradition with their own abstractions and idealisms. This was a founding moment of exclusion that has stayed with the W estem tradition up to the present-contributing to a perceived inferiority of oral and indigenous knowledge. It is therefore completely unsurprising that today Lucretius is still almost always invoked as a philosopher completely reducible to the real rational Greek master: Epicurus. The poetic nature of his philosophy is rarely considered, and, because of this, the W estem reception of Lucretius has reproduced the same Grecocentric idealist tradition that vilified pre-Greek and Homeric archaic and poetic materialism. Most W estem philosophy, even in its most materialist moments, has in one way or anoilier despised matter and valorised iliought (Nail 2018a). Lucretius was the first from wiiliin this tradition to produce a true and radical materialism based on sensuous thought. However, like Homer, Lucretius also paid the ultimate price for his materialist sins and has now been largely exiled from the discipline of philosophy. By rejecting the divisions between thought, sensation and nature, Lucretius is treated as an 'unrigorous' philosopher. Eiilier Lucretius is a skilled poet of ilie Latin tongue or he is a slavish philosophical imitator of the great master Epicurus, This chapter aims to recover Lucretius as an original philosophical poet in his own right with his own materialist theory of thought.
The concept of assemblage is one of the most fundamental ideas in Deleuze and Guattari’s writing. It has an extraordinarily broad scope of application across many scales of reality and offers us a genuinely better way of seeing the... more
The concept of assemblage is one of the most fundamental ideas in Deleuze and Guattari’s writing. It has an extraordinarily broad scope of application across many scales of reality and offers us a genuinely better way of seeing the world’s nested organisational structure.

In this paper, however, I would like to address some of its limitations and offer a slightly different way of building upon its critical insights from a more movement-oriented perspective. I would like to think about assemblages much more kinetically. Instead of the “fragments,” “divergences,” and “singularities” that define the assemblage, according to Deleuze and Guattari, I would like to think about the flows, folds, and patterns that move through works of art. As a concrete example, I show how the fascinating work of Morgan O’Hara and Tara Donavan, among others, is better understood from a kinetic perspective than an assemblage one.
The mobile image and the centrality of the migrant mark a new period in aesthetics and media culture.
This chapter introduces a new process or movement-oriented "kinopolitical" methodology for studying borders. In this I would like to argue against two common assumptions about how borders work: Borders are static, and borders keep people... more
This chapter introduces a new process or movement-oriented "kinopolitical" methodology for studying borders. In this I would like to argue against two common assumptions about how borders work: Borders are static, and borders keep people out. My argument takes the form of three interlocking theses about borders: (1) borders are in motion, (2) the main function of borders is not to stop movement, but to circulate it; (3) borders are tools of primitive accumulation. These three theses are then followed by a brief concrete example to illustrate them.
The mobile image and the centrality of the migrant mark a new period in aesthetics. The digital image is not only mobile by virtue of its form but by the mobility of its content and author. Some of the most shared and viewed images of the... more
The mobile image and the centrality of the migrant mark a new period in aesthetics. The digital image is not only mobile by virtue of its form but by the mobility of its content and author. Some of the most shared and viewed images of the past few years have been digital images of migrants, refugees, and the conditions of their travels, and even their death. The image of Alan Kurdi, the dead Syrian 3-year-old is now one of the most influential images of all time. The popular media has been saturated with migrant images and has thus been confronted in a new and dramatic way with the visible lives and deaths of migrants.
The aim of this chapter is to clarify one the most significant misunder- standings of Deleuze and Guattari's political theory: the conflation of their ontological and political anarchism. My thesis is that the fusing of these two kinds of... more
The aim of this chapter is to clarify one the most significant misunder- standings of Deleuze and Guattari's political theory: the conflation of their ontological and political anarchism. My thesis is that the fusing of these two kinds of anarchism undermines both the theory and practice of political anarchism. There is no necessary relation between ontological and political anarchism. This chapter thus does three things: it (1) demonstrates the difference between ontological and political anarchism and the dangers of conflating them; (2) shows their specific relation; and (3) shows the practical and analytic strength of a strictly political theory of anarchism derived from Deleuze and Guattari's work.
We can no longer continue on with the same old theoretical tools under these circumstances. We need a new theoretical humanities that no longer starts and ends with humans and human systems (language, society, culture, the unconscious,... more
We can no longer continue on with the same old theoretical tools under these circumstances. We need a new theoretical humanities that no longer starts and ends with humans and human systems (language, society, culture, the unconscious, and so on). Today, more than ever before, it is apparent that humans and their systems are not the only agents on this planet. Humans and their social structures are shot through and exceeded by more primary and constitutive material-kinetic processes and patterns. Humans are thus caught up in much larger meta-stable patterns of motion with their own kind of logic, yet to be systematically studied across the disciplines. Matters both living and nonliving (geological, geographical, climatological, microbiological, techno- logical, and so on) are not merely passive objects of human construction. Humans and nonhuman beings are two dimensions or regions of the same systems of collective interactional agency or patterns of motion.
The aim of this chapter is to describe the current possible path toward a world without borders. Rather than provide a speculative vision of what a borderless world might or ought to look like, this chapter begins instead from where we... more
The aim of this chapter is to describe the current possible path toward a world without borders. Rather than provide a speculative vision of what a borderless world might or ought to look like, this chapter begins instead from where we are and, more importantly, what the road ahead will likely look like.
Political theory from Plato to Rawls has largely treated the migrant as a secondary or derived political figure of relatively little importance. Political theory has tended to privilege citizens and states over migrants and their... more
Political theory from Plato to Rawls has largely treated the migrant as a secondary or derived political figure of relatively little importance. Political theory has tended to privilege citizens and states over migrants and their circulations. This chapter, however, shows for the first time that within this dominant history is also a subterranean or minor history of political theory that grants the figure of the migrant a certain degree of centrality or importance. If we want to rethink migration in the twenty-first century, we must be able to rethink the basic assumptions that we have inherited from a certain dominant history of political theory. One of the best ways to do this is to begin with the subterranean history that has been buried below it from Marx to Badiou. Any future theory of the migrant must begin from the previous attempts to think about the nature of its centrality and importance in political theory. Since this history has nowhere else been elaborated, this chapter presents it here for others to build on.
What is the relationship between Foucault’s concept of biopower and Deleuze’s concept of control? Despite the similarities between these two concepts, there is not a single scholarly article that solely thematizes this question, nor a... more
What is the relationship between Foucault’s concept of biopower and Deleuze’s concept of control? Despite the similarities between these two concepts, there is not a single scholarly article that solely thematizes this question, nor a comparative survey of the answers given so far. This essay aims to fill this lacuna. Drawing on Deleuze's unpublished and untranslated lectures on Foucault, the original thesis of this essay is thus that biopower and control are the same concept of power in both content and form.
My chapter on "Revolution" in Keywords for Radicals (AK Press, 2016).
Research Interests:
Critical Theory, New Religious Movements, Cultural History, Sociology, Cultural Studies, and 242 more
An article written for a Turkish book called Discourse and Ideology. This article looks at the role of discourse and ideology in the French sans-papiers, undocumented migrant movement.
Research Interests:
Critical Theory, Discourse Analysis, New Religious Movements, Cultural History, Sociology, and 114 more
What is the relationship between metaphysics and political revolution? Despite being two of the most widely discredited concepts in contemporary European philosophy, this chapter argues that we are witnessing the return of both in the... more
What is the relationship between metaphysics and political revolution? Despite being two of the most widely discredited concepts in contemporary European philosophy, this chapter argues that we are witnessing the return of both in the work of French philosophers Gilles Deleuze and Alain Badiou. Their return, however, is no mere repetition of the previous forms of classical metaphysics and modern revolution- defined by totality and the state. Rather, it is a differen- tial return: a return that changes something fundamental about these concepts and breathes into them a desperately needed new life. Many contemporary Eu- ropean philosophers have announced the "end of metaphysics" and the "death of philosophy." They have buried the ideas of metaphysics and revolution many years ago, but continue to pursue the endless task of vilifYing them- Jest their specters return from the grave.
This is an excerpt from Theory of the Earth published on the Stanford University Press blog.
The dialectic between borders and proliferating margins is what is fueling the spread of the migrant arts today.
I believe we are witnessing the emergence of a new geological epoch defined by increasing planetary mobility—what I call the Kinocene.
Il movimento come categoria fisica e filosofica per comprendere la contemporaneità. Flusso quantico, migrazione di massa, cambiamenti climatici ed "etica del flusso": contro il mito della staticità. In esclusiva su KABUL magazine un... more
Il movimento come categoria fisica e filosofica per comprendere la contemporaneità. Flusso quantico, migrazione di massa, cambiamenti climatici ed "etica del flusso": contro il mito della staticità. In esclusiva su KABUL magazine un saggio inedito di Thomas Nail. Lo scorso 7 dicembre 2018, il Censis (Centro Studi Investimenti Sociali) ha pubblicato il 52° Rapporto sulla situazione sociale del Paese, da cui emergono diversi dati sull'attuale scenario socioeconomico italiano: su un campione di 100 individui, per esempio, soltanto 23 possiedono condizioni sociali e finanziarie migliori di quelle dei propri genitori; solo il 50% del contributo alla ricchezza nazionale proviene dal reddito da lavoro (contro il 61,5% del 1975); la forbice della disuguaglianza sociale è sempre più ampia, mentre il grado di istruzione e le risorse investite nel settore educativo sono nettamente inferiori alla media europea. Questi, insieme a ulteriori risultati, incidono naturalmente sulle condizioni psichiche della collettività, tanto da delineare nel singolo, così come nel gruppo, atteggiamenti ostili e comportamenti antisociali nei confronti dello stesso tessuto sociale e politico del Paese. All'etichetta "buonista" ormai sdoganata per indicare, in senso spregiativo, politiche libertarie tendenzialmente di sinistra, si viene oggi a delineare nel mondo politico italiano quello che, quale sua controparte, è stato definito come "cattivismo", ossia la tendenza di chi mira a mantenere alto il livello dello scontro politico, alimentando contrasti sociali e rifiutando ogni forma di mediazione o conciliazione, un estremo risultato di ciò che, sempre il Censis, ha definito come «sovranismo psichico», a cui il nostro Paese, per l'istituto, si sarebbe ormai rassegnato. Secondo le stime dichiarate,
We are entering a startling new epoch when every aspect of life—society, science, technology, and nature itself—is increasingly defined by movement and mobility. Flux and flow define the new spirit of our times. We now live in a landscape... more
We are entering a startling new epoch when every aspect of life—society, science, technology, and nature itself—is increasingly defined by movement and mobility. Flux and flow define the new spirit of our times. We now live in a landscape where all that was solid has melted into air.
Lucretius was the first philosopher of immanence. It is he and not Democritus or Epicurus who holds this title. If we want to understand the historical emergence of the concept of immanence, we should start by distinguishing its... more
Lucretius was the first philosopher of immanence. It is he and not Democritus or Epicurus who holds this title. If we want to understand the historical emergence of the concept of immanence, we should start by distinguishing its precursors in Greek atomism from its first complete incarnation in Lucretius. This way, we can see exactly what first defined and distinguished immanence from its past. Therefore in what follows I would like to make three, perhaps controversial, claims about the emergence of philosophical immanence. 1) Lucretius was not an atomist, 2) Greek atomism reintroduced transcendence, and 3) It is the primacy of motion in Lucretius that defines his philosophical immanence. Lucretius was not an atomist This thesis is as counterintuitive as it is straightforward. The first major difference between Lucretius and the earlier Greek atomists is precisely that—the atom. For Leucippus, Democritus, and Epicurus atoms are always in motion, but the atom itself remained fundamentally unchanged, indivisible, and thus internally static—even as it moved. Thus instead of positing discrete atoms as ontologically primary as both ancient Greek and later modern theories do, one of Lucretius's greatest novelties was to posit the movement or flow of matter as primary. Lucretius did not simply " translate Epicurus, " as the Greco-centric story goes; rather, he introduced the first immanent kinetic materialism in the West. For example, although the Latin word atomus (smallest particle) was available to Lucretius to use in his poem, he intentionally did not use it, nor did he use the Latin word particula or particle to describe matter. The English translations of " atom, " " particle, " and others have all been added to the text in translation based on a certain historical interpretation of it. The idea that Lucretius subscribed to a world of discrete particles called atoms is therefore both a projection of Epicureanism, who used the Greek word atomos, and a retroaction of modern scientific mechanism of the fifteenth century onto De Rerum Natura. Lucretius rejected entirely the notion that things emerged from discrete particles. To believe otherwise is to distort the original meanings of the Latin text as well as the absolutely enormous poetic apparatus he summoned to describe the flowing, swirling, folding, and weaving of the flux of matter. Although Lucretius rejected the term atomus, he remained absolutely true to one aspect of the original Greek meaning of the word, τομος (átomos, " indivisible "), from-(a-, " not ") + τέμνω (témnō, " I cut "). Being is not cut up into discrete particles, but is composed of continuous flows, folds, and weaves. Discrete " things " (rerum) are composed of corporeal flows (corpora) that move together (conflux) and fold over themselves (nexus) in a woven knot work (contextum). For Lucretius, things only emerge and have their being within and immanent to the flow and flux of matter in motion. Discreteness is an apparent product of continuous folded matter, uncut, undivided, and in motion and not the other way around.
Research Interests:
Critical Theory, Religion, Ancient Egyptian Religion, New Religious Movements, Comparative Religion, and 185 more
A Greek translation of "The Barbarism of the Migrant" originally published for Stanford University Press and republished at Karouzo: a Place for the Arts.
Research Interests:
Critical Theory, History, Ancient History, Cultural History, Sociology, and 105 more
A short article written for Stanford University Press on the political figure of the barbarian in contemporary migration politics.
On Foucault's relationship to Neoliberalism. Foucault was not a neoliberal, but he may have experimented with accelerationism in the 1970s.
Chinese translation of my essay, "What is Covid Capitalism?"
This is a Portuguese translation of "What is New Materialism?"
This article proposes a new, movement-oriented approach to theorizing borders. In contradistinction to politico-philosophical conceptions of borders as fixed and impassible, it points to historical and empirical evidence to show that... more
This article proposes a new, movement-oriented approach to theorizing borders. In contradistinction to politico-philosophical conceptions of borders as fixed and impassible, it points to historical and empirical evidence to show that borders are malleable, fluctuating, and constantly in motion. On this basis, it is further argued that dynamic processes of bordering are best understood in terms of circulation: Rather than preventing movement and establishing stable forms of inclusion and exclusion, borders are regimes of social circulation which regulate humans, labor, and taxes in the interest of ordering society and extracting an economic surplus. Drawing on Marx's concept of primitive accumulation, I subsequently redescribe borders as mobile tools of economic as well as social accumulation-of what I call "expansion by expulsion". In the final section, I examine how "expansion by (territorial, political, juridical, and economic) expulsion" operates under conditions of climate change so as to produce highly vulnerable and exploitable populations.
A maior parte da atividade cerebral é “ruído de fundo” – e isso está alterando nossa compreensão da consciência. A consciência pode ser uma propriedade emergente de um monte de tagarelice de fundo. As implicações são enormes. Translated... more
A maior parte da atividade cerebral é “ruído de fundo” – e isso está alterando nossa compreensão da consciência. A consciência pode ser uma propriedade emergente de um monte de tagarelice de fundo. As implicações são enormes.
Translated into Portuguese by Wesley Cavalheiro
We are delighted to announce the virtual launch of a new archive site, The Deleuze Seminars (deleuze.cla.purdue.edu), devoted to the work of the French philosopher Gilles Deleuze (1925-1995). The site has several goals:-To provide English... more
We are delighted to announce the virtual launch of a new archive site, The Deleuze Seminars (deleuze.cla.purdue.edu), devoted to the work of the French philosopher Gilles Deleuze (1925-1995). The site has several goals:-To provide English translations and French transcriptions, many newly developed for the site, of the seminar lectures Deleuze gave at the University of Paris, Vincennes-St. Denis, between 1971 and 1987.-To provide additional documents-course notes, lectures, video links, and interviews-that complement the formal course lectures.-To provide a location for ongoing data rescue. Most of Deleuze's seminars were recorded by his students, yet very few recordings from the 1970s have been archived, or even survived, and some gaps remain for the 1980 seminars. The Deleuze Seminars is hosting a data rescue effort to retrieve and save as many of these recordings as possible. We welcome you to explore the resources available at the The Deleuze Seminars by visiting deleuze.cla.purdue.edu. The site includes new English translations (and many new French transcriptions) and already several of Deleuze's complete seminars on Foucault (1985-86) and Leibniz (1980, 1986-87),
Research Interests:
Klimatická krize a s ní spojená migrace je podmínkou rozvoje průmyslu, který úspěšně vydělává na očekávaném kolapsu. Krize se tak jeví jako záchrana systému a je třeba ji neustále obnovovat. Překonání současného stavu předpokládá vznik... more
Klimatická krize a s ní spojená migrace je podmínkou rozvoje průmyslu, který úspěšně vydělává na očekávaném kolapsu. Krize se tak jeví jako záchrana systému a je třeba ji neustále obnovovat. Překonání současného stavu předpokládá vznik nové politické teorie, která bude více orientována na pohyb. thomas nail Před třiceti lety bylo na světě patnáct pohra-ničních zdí. Dnes je jich sedmdesát, přičemž se mezi nimi pohybuje více než miliarda vni-trostátních a mezinárodních uprchlíků. Jen počet mezinárodních migrantů se přitom může kvůli klimatickému oteplování v příš-tích čtyřiceti letech zdvojnásobit. Není divu, že poslední dvě dekády sledujeme vzestup globálního trhu s klimatickou bezpečnos-tí, jehož smyslem je z těchto krizí profi to-vat-a pomáhat je udržovat. Výstavba zábran, zdí a plotů, které mají bránit zvyšující se hla-dině moří i vstupu připlouvajících a přichá-zejících lidí, je jedním ze světově nejrychleji rostoucích oblastí průmyslu a spolu s deten-cemi a deportacemi migrantů by měla do roku 2023 dosáhnout obratu 742 miliard dolarů. Domnívám se, že jsme svědky jevu, který bychom mohli nazvat "klimaticko-migračně-industriální komplex". Krimigrační proces Tento komplex je složen ze soukromých spo-lečností, které skrze sekuritizaci národních států profi tují z událostí spojených s měnícím se klimatem. Spadají sem soukromá detenční centra, podniky podílející se na výstavbě hra-ničních plotů a provádění kontrol, konzultan-ti a vývojáři sledovacích technologií a rostoucí armáda dalších subdodavatelů, kteří obecně profi tují z nejistoty. Každý prvek tohoto kri-zového komplexu je příležitostí k zisku. Tak-že když například "selžou" bezpečnostní opat-ření a migranti ilegálně překročí hranice nebo jim vyprší víza a zůstanou v zemi "bez papírů" jako kriminálníci, nastoupí řada soukromých fi rem placených za to, že uprchlíky "uloví", zadrží a deportují zpět přes hranice-a tržní cyklus může začít nanovo. Každý krok v "kri-migračním" procesu má svůj vlastní průmys-lový obor a oddanou armádu lobbistů, kteří se starají o udržení příslušných zákonů. Sledujeme těžko uvěřitelný dvojnásob-ný paradox, který tvoří páteř klimaticko-migračně-industriálního komplexu: pravicoví nacionalisté tvrdí, že chtějí všechny migran-ty bez dokladů deportovat, ale pokud by to udělali, zničili by vlastní ekonomiku. Naproti tomu kapitalisté chtějí, aby ekonomika rost-la díky práci uprchlíků (každý upřímný eko-nom vám potvrdí, že migrace téměř vždy vede k růstu HDP). Ztělesněním janusovské tváře antiimigračního proekonomického dile-matu a jeho řešení je Donald Trump-jak-koli o tom třeba ani neví. Na jedné straně xenofobní stát práci migrantů strategicky kri-minalizuje a znehodnocuje a na straně druhé je tato práce prezentována jako ekonomická hrozba a je terčem masivního vykořisťování. Za této situace sice nemohou pravicoví kapi-talisté prohrát, potřebují však, aby byli mig-ranti nuceni opouštět své domovy a pracovat jako vykořisťovaní kriminálníci v zemích, kde roste xenofobie. Klimatický uprchlík A zde vstupuje na scénu postava klimatického migranta. Lidé, které nazýváme "klimatický-mi uprchlíky", nejsou jen oběťmi "přírodních katastrof", protože ani klimatická změna není výhradně přírodním jevem-je také navýsost politickým procesem. Příčiny migrace spoje-né s klimatem jdou z velké části na vrub boha-tých západních států a její důsledky nepřimě-řeně dopadají na chudší země. Poměry, které určují, kdo je donucen k migraci, jsou přitom ovlivněny také dějinami kolonialismu, globál-ní nerovností a pochopitelně těmi podmín-kami, které po desetiletí pohánějí ekonomic-kou migraci. Skutečnost, že klimatická změna prospívá pachatelům destrukce klimatu, jeli-kož vytváří rostoucí nabídku zoufalých, krimi-nalizovaných a fyzicky i ekonomicky vysídle-ných dělníků, není náhodná. Vlastně je to klíč k Trumpovu "řešení". Dalším klíčem je využití změny klimatu k zís-kání nové půdy. Když jsou lidé nuceni migro-vat ze své domoviny nebo když dosud zmrz-lá území tají, pak se nové země, vody a lesy otevírají těžebním průmyslům v širším slova smyslu (hornická činnost, těžba ropy, rybolov či těžba dřeva). Jedním z příkladů je nedáv-ná Trumpova nabídka na odkoupení tajícího území Grónska za zásoby ropy a plynu. Měst-ské oblasti postižené měnícím se klimatem zase zpřístupňují nové trhy s nemovitostmi, jak to ilustruje gentrifi kace New Orleans po hurikánu Katrina. Jinými slovy, změna kli-matu nemusí znamenat konec kapitalismu, spíše může signalizovat jeho obnovu. Kolo-nialismus pohltil všechno, co se dalo snadno přivlastnit (otroci, pralesy, ropa). Ale pracu-jící, kteří žijí své životy v postkolonialismu, vyžadují více peněz a více práv. Těžba zbý-vajících nerostných surovin je navíc pořád nákladnější. Kapitalisté proto stále více pře-cházejí k fi nančním spekulacím-a nyní ke zpeněžení krize. "Kdyby jen existovaly nové způsoby," sní kapitalisté, "jak nastartovat ekonomiku a lev-ně vypudit velký počet lidí z rodné země, uměle znehodnotit jejich práci a poté jim tuto práci mimořádně levně vyvlastnit." Jiný-mi slovy: kdyby změna klimatu neexistova-la, kapitalismus by ji musel vytvořit. Naštěstí pro kapitalisty existuje-protože ji vytvoři-li. Klimatičtí migranti nyní formují jakousi "jednorázovou klimatickou pracovní armádu", rekrutovanou ze stálé rezervy globální chu-doby všude tam, kde se objeví další katastro-fa spjatá s klimatem, a nasazovanou, kdekoli kapitalismus vyžaduje nejistou, snadno vyko-řisťovatelnou práci. Stále v pohybu Musíme tedy přehodnotit celé vymezení "kri-ze v oblasti klimatické migrace". Mimo jiné potřebujeme politickou teorii více oriento-vanou na pohyb, abychom se lépe vyrovna-li s vysoce mobilními událostmi naší doby-nazývám to kinopolitikou. "Kapitalocén" či "kinocén" dnes umožňuje nahlédnout, že příroda, lidé a společnost jsou stále v pohy-bu. Pokud tyto jevy vezmeme vážně, umožní úplné převrácení dominantních interpretač-ních paradigmat o klimatické a migrační kri-zi. Lidé i sama Země jsou stále v pohybu, ale to neznamená, že všechny jeho dráhy jsou stejné. Ne existuje žádný přirozený, normál-ní či výchozí stav planety ani lidské společ-nosti. Proto musíme studovat dráhy oběhu, které vytvářejí zdánlivou stálost (metastabi-litu) těchto stavů, a nebrat je jako dané. To se pokouším ukázat ve svých knihách e Figure of the Migrant (Figura migranta, 2015) a eory of the Border (Teorie hranic, 2016). Dominantní rámec přemýšlení o klima-tické a migrační krizi je dnes bohužel zcela nedostatečný. Zakládá se na trojici předpo-kladů: za prvé, že země a lidská společnost jsou v jistém smyslu oddělitelné a neměnné, nebo alespoň představují stabilní struktury; za druhé, že by budoucnost měla být i nadá-le stejně stabilní jako dosud; a za třetí, že pokud není stabilní, nastává "krize". Mobilita je tedy krizí jen natolik, nakolik předpokládá-me, že setrvalost je-či by měla být-žádou-cí. O migrantech se pak říká, že destabilizují společnost, a o klimatické změně, že desta-bilizuje Zemi. Z kinopolitického hlediska nic-méně můžeme vidět, že opak je pravda: lidé původně migrovali a až později se zapojili do zdánlivě stálých drah sociálního oběhu (his-toricky umožněných sociálním vyloučením a vyvlastněním druhých). Migranti přitom historicky vzato nestojí mimo společnost, ale naopak hrají produktivní a reproduk-tivní roli. Jejich pohyby jsou konstitutivním a dokonce transformativním prvkem společ-nosti, a nikoli jen výjimečným či marginál-ním fenoménem. Otázkou tedy je, jak jsme se dostali do bodu, kdy jednáme a myslíme, jako by společnosti nebyly utvářeny sociál-ním oběhem stojícím na migraci jako na pod-mínce reprodukce. Také Země byla původně v pohybu a až později se ustálila do zdánlivě stálých procesů geologického a atmosférické-ho oběhu. Proč jsme si vůbec někdy předsta-vovali Zemi jako stabilní povrch, rezistentní vůči lidské činnosti? Problém dominantní interpretace klimatic-ké změny a migrace spočívá v tom, že chyb-né paradigma, kterým se "krize" defi nuje jako stagnace, je předkládáno i jako řešení: "Vrať-me věci do normálního pořádku…" Je zkrát-ka zapotřebí nové paradigma, které nebude využívat tytéž nástroje (jako jsou kapitalis-mus, kolonialismus a národní stát), jež "kri-zi" vytvářejí, i k jejímu řešení. Současná mig-rační krize je výsledkem rozporu, který tkví v jádru kapitalistické, teritoriální a národně státní formy, podobně jako je klimatická kri-ze výrazem paradoxu v jádru antropocentris-mu. Skutečné řešení přinese jedině zrození nových forem v pohybu, které vyjdou z teo-retického primátu vnitřní mobility migrující-ho klimatu a klimatického migranta jakožto vlastnosti, jež rozkládá staré formy. Autor vyučuje filosofii na Denverské univerzitě. Z anglického originálu The Climate-Migration-Industrial Complex, publikovaného na webu publicseminar.org, přeložil Otakar Bureš. Klima-migrace-průmysl Současné krize jako nástroje obnovování kapitalismu Výstavba hraničních zdí a plotů je jednou ze světově nejrychleji rostoucích oblastí průmyslu. Foto Jason Kusher
Benim konumum klasik: Marx, çok önce, kırsal kesimden gelen ve büyük şehirlerdeki işçi ayaklanmalarının “katı çekirdeğini” oluşturmak üzere ücret mantığına henüz dâhil olmamış “geç gelen” proleterleri dikkate almıştı. Ayrıca, bu... more
Benim konumum klasik: Marx, çok önce, kırsal kesimden gelen ve büyük şehirlerdeki işçi ayaklanmalarının “katı çekirdeğini” oluşturmak üzere ücret mantığına henüz dâhil olmamış “geç gelen” proleterleri dikkate almıştı. Ayrıca, bu proleterlerin de göçmen oldukları (kırsal kesimden şehirlere göç ettikleri) ve üstelik de belgesiz göçmenler oldukları hatırlanmalıdır. Aslında, şehirde kalma hakkı, bir belgeye, “işçi karnesine” bağlıydı ve eğer bu belgeye sahip değilseniz evinize geri gönderilebilirdiniz. Emperyalist mantık, Afrika, Asya ve diğer uzak kırsal kesimlerden gelen işçilere yönelik bu polis kontrolü, güvencesizlik ya da daimi şüphelilermiş gibi davranma tutumunu yalnızca daha da genişletti.
La idea moderna según la cual la naturaleza es discreta1 se originó en la Antigua Grecia. Tanto Leucipo como Demócrito y Epicuro argumenta- ron que la naturaleza estaba compuesta por lo que ellos denominaron átomos (ἄτομος) o individuos... more
La idea moderna según la cual la naturaleza es discreta1 se originó en la Antigua Grecia. Tanto Leucipo como Demócrito y Epicuro argumenta- ron que la naturaleza estaba compuesta por lo que ellos denominaron átomos (ἄτομος) o individuos indivisibles. La naturaleza, para ellos, era la tota- lidad de los átomos discretos en movimiento. No había dios creador, se negaba la inmortalidad del alma y se consideraba que no existía nada estático más allá de la naturaleza interna e inmutable de los átomos. La naturaleza era la materia atómica en movimiento y unas composiciones complejas, nada más y nada menos.
Research Interests:
This work in the format of interview opens the Special Issue of Vol. 2, 2022 dedicated entirely to the theme of borders starting from different multidisciplinary perspectives. The interviewed guest is Thomas Nail, Professor of Philosophy... more
This work in the format of interview opens the Special Issue of Vol. 2, 2022 dedicated entirely to the theme of borders starting from different multidisciplinary perspectives. The interviewed guest is Thomas Nail, Professor of Philosophy at University of Denver, and author of a now classic book Theory of Border (Oxford University Press, 2017). For many years, he has been studying the social, economic and political dynamics that are activated along border devices. During the interview, the Editors of the Journal-Prof Filippo Pergola and Prof. Raffaele De Luca Picione-discuss with the guest about a series of topics related to the definition of borders, their dynamics of movement, processes of in-betweenness, and both the specificities and diversity of border types (the fence, the wall, the cell, and the checkpoint). The study of borders is shown to be an essential means for understanding human phenomena in the contemporary world.
This is an interview about the philosophy of movement, migration, globalization, the Anthropocene, covid, and mobilities studies.
THE EARTH IS NOT A STABLE FOUNDATION FOR UNIVERSAL KNOWLEDGE. IT IS A LOCAL AND UNSTABLE ANTI- FOUNDATION FOR HUMAN UNDERSTANDING
This is an interview I did with Chris Rawls for the American Philosophical Association Blog as part of a series on the philosophy of time. We discuss movement, migration, time, art, science, and political revolution.
This is an interview with Thomas Nail on his philosophy of movement, migration, and Lucretius. Present first in English then in Italian. Dario Giovanni Ali interviews Thomas Nail, Associate Professor of Philosophy at the University of... more
This is an interview with Thomas Nail on his philosophy of movement, migration, and Lucretius. Present first in English then in Italian.

Dario Giovanni Ali interviews Thomas Nail, Associate Professor of Philosophy at the University of Denver on his theory of “kinopolitics.” Translated into Italian and published in Visitors, K-Pocket Guide (Italy, Kabul Press, 2020), 52-61.
A philosopher’s perspective on the nature of digital images, their material roots, and various consequences which escape our consciousness. Why the digital is more analog and material than we think and how the origins of this revelation... more
A philosopher’s perspective on the nature of digital images, their material roots, and various consequences which escape our consciousness. Why the digital is more analog and material than we think and how the origins of this revelation go back to Rome. How viewing a painting makes us a part of it? An attempt to explain communication on a more fundamental level than the cognitive. How we’re progressing with the development of technology, how new frameworks can support our understanding, and how we continue to risk missing the point with existing frameworks.
»مهاجر« بودهاند. و این شــعار که »همه ما مهاجریم« شــعاری دوستانه ولی غلط اســت - دقیقا به این دلیل که همه ما مهاجر نیســتیم. طبقه متوســط جهان، که تقریبا ۴۰درصد از جمعیت جهان اســت، به هیچ وجه خودش را جزئی از مهاجران نمیشناســد. امروزه... more
»مهاجر« بودهاند. و این شــعار که »همه ما مهاجریم« شــعاری دوستانه ولی غلط اســت - دقیقا به این دلیل که همه ما مهاجر نیســتیم. طبقه متوســط جهان، که تقریبا ۴۰درصد از جمعیت جهان اســت، به هیچ وجه خودش را جزئی از مهاجران نمیشناســد. امروزه طبقه متوسط را ملتگرایی، خصومت با خارجیها، نژادپرستی و بیگانههراســی اغوا کرده است. بر این باورم که ما باید در مقابل همه اینها یک ســیمای کلی و البته ایجابیتر از »مهاجــر« که صرفا ســیمایی موقت و عملی اســت قرار دهیم. باید گفت که امــروزه یک پرولتاریای کوچگر بزرگ وجود دارد، که ســرمایهداری امپریالیستی آن را به وجود آورده و هدف ما این اســت که این پرولتاریا متحد با اقلیتی از طبقه متوســط جهانی سازماندهی شود )در
عمل، عمدتا روشنفکران و جوانان(.
Thomas Nail's interview with Alain Badiou focuses on the concept of the migrant, or the sans-papiers. Badiou discusses the importance of this concept in his previous work and for contemporary politics. Nail also inquires into Badiou's... more
Thomas Nail's interview with Alain Badiou focuses on the concept of the migrant, or the sans-papiers. Badiou discusses the importance of this concept in his previous work and for contemporary politics. Nail also inquires into Badiou's involvement with a migrant-focused political organization, L'Organisation politique, as well as his eventual break with the organization. [This is an uncorrected proof]
An interview on The Figure of the Migrant.
Roundtable interview with Colin Koopman, Verena Erlenbusch, Simon Ganahl, Robert W. Gehl, Thomas Nail, and Perry Zurn, on  genealogical methodology after Foucault.
This is a short 16 minute interview with Nathan Heffel at Colorado Public Radio about my book, The Figure of the Migrant. Aired live on 2/5/2016.
Research Interests:
Critical Theory, European History, Cultural History, Sociology, Cultural Studies, and 260 more
We recently spoke with Thomas Nail, an associate professor at the University of Denver, to talk about his recent book “The Figure of the Migrant.” In it, Nail develops a theory of what he calls kinopolitics and argues that the migrant has... more
We recently spoke with Thomas Nail, an associate professor at the University of Denver, to talk about his recent book “The Figure of the Migrant.” In it, Nail develops a theory of what he calls kinopolitics and argues that the migrant has become the “political figure of our time.”
An interview with Thomas Nail and Alison Mountz on the history of the current migration crisis, by Ryan McCarrel at the Accidental Geographer.
Research Interests:
Critical Theory, History, European History, Cultural History, Sociology, and 134 more
An interview with Hostis: a Journal of Incivility on the politics of migration, revolution, and neoliberalism. Also published at Critical Legal Thinking: Law and the Political.
What is the meaning of the figure of the migrant today? This is the central question of Badiou's most recent book translated into English. The short book Polity Press has called Migrants and Militants is an English translation of the... more
What is the meaning of the figure of the migrant today? This is the central question of Badiou's most recent book translated into English. The short book Polity Press has called Migrants and Militants is an English translation of the French book Méfiez-vous des blancs, habitants du rivage, or "Beware of the White men, You Dwellers on the Shore," published in 2020 by Fayard. The basis of this essay-length book is a lecture that Badiou gave at the Maison de la Poésie in Paris and begins with a Madagascan song written by Évaryste de Parny in 1783 whose opening lines are "Beware of the White men." The song warns the indigenous people of Madagascar that Europeans may arrive asking for hospitality but will soon begin bringing weapons and enslaving the population. Badiou uses the opening lines of this song as a refrain throughout the book to contextualize two main contemporary ways of understanding the meaning of the term "migrant." The first way of thinking about the term migrant in France, Badiou says, is from the perspective of the French people who are suffering at the hands of "gangster capitalism." Specifically, Badiou contrasts the experience of the working class mouvement des gilets jaunes or "yellow vests movement" and the experience of migrants arriving in France. The gilets jaunes movement began in France on November 17th, 2018, as a populist grassroots protest movement for economic justice in response to rising oil prices and neoliberal austerity measures after the financial collapse of 2018. The question of the gilets jaunes, Badiou says, is "the opposite of the migrant question." What is at stake here, essentially, is the destiny of an old France that finds itself threatened. First of all, there are the low-level civil servants, the artisans, the shopkeepers, the small businesspeople, and the farmers, who are revolting against the obvious decline in their status and income and are anxious and angry, given the general lack of interest in their condition and the contempt in which they are held by the transnational oligarchy that runs global capitalism today (2-3). Essentially, income inequality within France and elsewhere is creating working-class resentment and proletarianization. This has played out differently in different counties. In France, it has sparked a sustained protest movement, while in the US, it has sparked the rise of nationalism and Trumpism. It's obvious that anti-immigrant sentiment is on the rise around the world. Economic inequality and global capitalism are real problems. However, Badiou laments, as do I, that working-class resentment has, as has historically been the case in France and the US, been directed too much against immigrants and not capitalists. For Badiou, the common saying, "Who would have thought that things like these could ever happen in France?" merely expresses the "bitterness of someone who thought that he or she was superior, and therefore protected from the planetary gangsterism of capital, whose ravages across entire continents were, and are, violent in different ways from what has been the case in our little country, even though it is reaching the end of its historic run" (41). Rather than hearing "'beware of white men'-which we should be hearing, and by which I mean 'beware of the system they invented and spread everywhere by force'-what we are hearing is "beware of blacks, Arabs, Asians, and 'migrants' of all kinds." (41). Badiou quotes at length a French migrant describing how French people use the term "migrant" to dehumanize him and treat him as an "other." This "otherization," Badiou argues, is unfortunately echoed philosophically in how Jacques Derrida famously framed his "unconditional" ethics of hospitality. For Derrida, conditional laws of hospitality, such as
This is a book review written in German of Marx in Motion: A New Materialist Marxism by Achim Szepanski for Non Magazine.
This is a book review of Being and Motion by Achim Szepanski published at Non-Magazine in German.
This is a book review of Theory of the Image written by Katherine Robert and published the Journal of Polish Aesthetics.
Thomas Nailʼs ambitious philosophical project starts with the diagnosis that today we live in the “Age of Motion.” Politics, aesthetics and science have entered a “whole new kinetic paradigm,” (5) and this is true even of ontology,... more
Thomas Nailʼs ambitious philosophical project starts with the diagnosis that today we live in the “Age of Motion.” Politics, aesthetics and science have entered a “whole new kinetic paradigm,” (5) and this is true even of ontology, however reluctant ontologists are to accept it.
This is a book review of Matthew Longo's, The politics of borders: Sovereignty, security, and the citizen after 9/11 (Cambridge University Press, 2017). Humans have been making borders for a long time, but only recently does it seem that... more
This is a book review of Matthew Longo's, The politics of borders: Sovereignty, security, and the citizen after 9/11 (Cambridge University Press, 2017).

Humans have been making borders for a long time, but only recently does it seem that borders are absolutely everywhere. Contemporary border politics is a constant topic of political conflict, media attention, and popular opinion in specific ways it has not been before. How did we get here? Matthew Longo's book answers this question.
This is a Turkish translation of my article "The Climate Migration Industrial Complex" originally published with the New School Public Seminar.
Pareidolia — seeing faces in patterns — is connected to religious experiences, creativity, and much more.
Movement in the Anthropocene.
Going on a walk makes your mind wander in ways that neuroscience is only just coming to terms with.
We are not biologically programmed to like or this or that object, but rather inclined to enjoy the process of play, improvisation, trial, and error in all things. In other words, recent research into mind wandering and fractals suggests... more
We are not biologically programmed to like or this or that object, but rather inclined to enjoy the process of play, improvisation, trial, and error in all things. In other words, recent research into mind wandering and fractals suggests that the process of creativity and unconscious play involved in making and experiencing art is a crucial source of aesthetic beauty and our love of nature.
What if reason and logic are not the source of intelligence, but its product? What if the source of intelligence is more akin to dreaming and play? Recent research into the "neuroscience of spontaneous fluctuations" points in this... more
What if reason and logic are not the source of intelligence, but its product? What if the source of intelligence is more akin to dreaming and play?
Recent research into the "neuroscience of spontaneous fluctuations" points in this direction. If true, it would be a paradigm shift in our understanding of human consciousness. It would also mean that just about all artificial intelligence research is heading in the wrong direction.
Most brain activity is "background noise"-and that's upending our understanding of consciousness Consciousness may be an emergent property from a bunch of background chatter. The implications are huge. What are you thinking about right... more
Most brain activity is "background noise"-and that's upending our understanding of consciousness Consciousness may be an emergent property from a bunch of background chatter. The implications are huge. What are you thinking about right now? Have you ever wondered why it's so hard to answer this simple question when someone asks? There is a reason. 95 percent of your brain's activity is entirely unconscious. Of the remaining 5 percent of brain activity, only around half is intentionally directed. The vast majority of what goes on in our heads is unknown and unintentional. Neuroscientists call these activities "spontaneous fluctuations," because they are unpredictable and seemingly unconnected to any specific behavior. No wonder it's so hard to say what we are thinking or feeling and why. We like to think of ourselves as CEOs of our own minds, but we are much more like ships tossed at sea. What does this reveal about the nature of consciousness?
A counterintuitive approach to improving our mental health using spontaneous brain fluctuations.
The current pandemic is another crisis being turned against immigrants. Five years after the terrorist attacks on Paris in November 2015 migrants are again being treated as terrorists. This time they are being treated as bioterrorists.... more
The current pandemic is another crisis being turned against immigrants. Five years after the terrorist attacks on Paris in November 2015 migrants are again being treated as terrorists. This time they are being treated as bioterrorists. Bioterrorism refers to the intentional release of toxic biological agents and migrants are being treated as if their bodies were intentional biological weapons when they are not. This is part of the ongoing characterization of migrants as “invading armies” sweeping the media these days.
Studies show that borders do not stop people from moving, so why are we still trying? Immigration and border enforcement are central topics of the 2020 election, but both sides of the border debate have made the faulty assumption that... more
Studies show that borders do not stop people from moving, so why are we still trying?  Immigration and border enforcement are central topics of the 2020 election, but both sides of the border debate have made the faulty assumption that borders can stop human movement. We need to set this straight.
This is a short extract from Lucretius II: An Ethics of Motion written for BookLaunch Magazine. It is a short introduction to the whole Lucretius book project.
The global spread of the coronavirus has forced us to confront our own mortality, and fears about illness and death weigh heavily on the minds of many. But there’s a risk that fear for our own life will outweigh fear for the collective... more
The global spread of the coronavirus has forced us to confront our own mortality, and fears about illness and death weigh heavily on the minds of many.

But there’s a risk that fear for our own life will outweigh fear for the collective to the extent that, however unwittingly, we start to act in a way that causes harm to the collective – the global phenomenon of panic-buying is an obvious example.

As early as the first century BC, Roman philosopher Lucretius predicted that humanity’s fear of death could drive us to irrational beliefs and actions that would harm society. And as COVID-19 sweeps across the globe, three of his key predictions are coming true.
Com a disseminação do novo coronavírus, temores sobre a doença e a morte pesam muito na mente das pessoas. Tais medos podem frequentemente resultar em desprezo pelo bem-estar dos outros. Em todo mundo, por exemplo, itens essenciais como... more
Com a disseminação do novo coronavírus, temores sobre a doença e a
morte pesam muito na mente das pessoas.

Tais medos podem frequentemente resultar em desprezo pelo bem-estar dos outros. Em todo mundo, por exemplo, itens essenciais como papel- higiênico e álcool em gel sumiram das prateleiras porque muitas pessoas resolveram armazená-los.
With the global spread of the new coronavirus, fears about illness and death weigh heavily on the minds of many. Such fears can often result in a disregard for the welfare of others. All over the world, for example, essential items... more
With the global spread of the new coronavirus, fears about illness and death weigh heavily on the minds of many.

Such fears can often result in a disregard for the welfare of others. All over the world, for example, essential items such as toilet paper and hand sanitizer have been sold out, with many people stockpiling them.

A first-century B.C. Roman poet and philosopher, Lucretius was worried that our fear of death could lead to irrational beliefs and actions that could harm society. As a philosopher who has just published a book on Lucretius’ ethical theory, I cannot help but notice how his predictions have come true.
Contrarian as it sounds, humans have actually decreased total planetary energy use by more than half. They have literally conserved the Earth’s energy, resulting in a planet that is hotter and less diverse. When the Earth’s capacity to... more
Contrarian as it sounds, humans have actually decreased total planetary energy use by more than half. They have literally conserved the Earth’s energy, resulting in a planet that is hotter and less diverse. When the Earth’s capacity to expend energy, to move into the cool, is damaged, the whole process goes haywire.
Thirty years ago there were fifteen border walls around the world. Now there are seventy walls and over one billion national and international migrants. International migrants alone may even double in the next forty years due to global... more
Thirty years ago there were fifteen border walls around the world. Now there are seventy walls and over one billion national and international migrants. International migrants alone may even double in the next forty years due to global warming. It is not surprising that over the past two decades, we have also seen the rise of an increasingly powerful global climate-security market designed to profit from (and help sustain) these crises. The construction of walls and fences to block rising sea levels and incoming people has become one of the world's fastest growing industries, alongside the detention and deportation of
More people and more images are in circulation today than ever before in history. The digital image and the centrality of the migrant thus mark a new period in political aesthetics. Since 2014, in particular, people have been sharing... more
More people and more images are in circulation today than ever before in history. The digital image and the centrality of the migrant thus mark a new period in political aesthetics. Since 2014, in particular, people have been sharing millions of digital images of the lives, travels, and deaths of migrants. For example, the image of Alan Kurdi, the dead Syrian three-year old, is now one of the most influential images of all time. An iconic photo of migrants on a beach holding their mobile phones up in the air to try and get a signal to call home won the 2014 World Press Photo Award. We think of image viewing as a passive activity separate from the legal system, but the circulation of migrant images should be taken seriously as a political act with real consequences.
Interpreting Lucretius as an atomist was one of the biggest interpretive errors in the history of philosophy and science.
Research Interests:
Critical Theory, History, Ancient History, European History, Intellectual History, and 167 more
Today there are more than 1 billion regional and international migrants, and the number continues to rise: within 40 years, it might double due to climate change. While many of these migrants might not cross a regional or international... more
Today there are more than 1 billion regional and international migrants, and the number continues to rise: within 40 years, it might double due to climate change. While many of these migrants might not cross a regional or international border, people change residences and jobs more often, while commuting longer and farther to work. This increase in human mobility and expulsion affects us all. It should be recognised as a defining feature of our epoch: the 21st century will be the century of the migrant.
The recent increase in movement of refugees and migrants into Europe is not the cause of the current crisis – Europe is. Migration has occurred – and will continue – for all kinds of reasons, as it has since the beginning of human... more
The recent increase in movement of refugees and migrants into Europe is not the cause of the current crisis – Europe is. Migration has occurred – and will continue – for all kinds of reasons, as it has since the beginning of human societies. Indeed, mass human movement is not the historical anomaly – Europe is. If the mistreatment, marginalization, and death of recent European migrants is so deplorable, it is because Europe has created a social system that has made this a reality. The subject of the crisis should be flipped right side up: Europe is a crisis for migrants. Therefore, the critical question (in the Greek sense of the word “krisis” as a decision) is not what is to be done with the migrants, but rather what is to be done with Europe?
I now have a blog dedicated to the philosophy of movement: https://philosophyofmovementblog.com The primary purpose of this blog is to be a research hub for news and events relating to the philosophy of movement broadly construed. This... more
I now have a blog dedicated to the philosophy of movement: https://philosophyofmovementblog.com

The primary purpose of this blog is to be a research hub for news and events relating to the philosophy of movement broadly construed. This includes, but is not limited to, new materialism and mobilities research. The secondary purpose is to post announcements and content related to my own research in the philosophy of movement. This includes research in politics, art, the sciences, and ontology.
Research Interests:
http://phaenex.uwindsor.ca/ojs/leddy/index.php/phaenex/issue/view/452/showToc This international ensemble of scholars discuss Thomas Nail’s The Figure of the Migrant (Stanford UP, 2015). These scholars represent various disciplines... more
http://phaenex.uwindsor.ca/ojs/leddy/index.php/phaenex/issue/view/452/showToc

This international ensemble of scholars discuss Thomas Nail’s The Figure of the Migrant (Stanford UP, 2015). These scholars represent various disciplines within the academy and divergent methodologies. One thing we share in common, though, is the opinion that the migrant needs to occupy a more significant place within our political theory and policy. Nail’s book is one of kinopolitics, that is, a politics of movement. It provides a kind of theory of social motion. According to Nail, the book offers a remedy to problems in how the migrant is typically theorized, namely that (a) the migrant is understood as a derivative figure in contrast to the stable denizen and (b) the migrant is discussed through the lens of the state. His remedial maneuver mobilizes the potential to understand the figure of the migrant by placing the migrant in the primary position, by offering a political philosophy of the migrant.

Joining us today are Robin Celikates, Daniella Trimboli, Sandro Mezzadra, Todd May, Ladelle McWhorter, Andrew Dilts, and Adriana Novoa. Welcome and thank you all for participating in this discussion about Thomas Nail’s The Figure of the Migrant. We have here a diverse set of scholars representing various disciplines within the academy and divergent methodologies. One thing we share in common, though, is the opinion that the migrant needs to occupy a more significant place within our political theory and policy. Thomas’s book is one of kinopolitics, that is, a politics of movement. It offers a kind of theory of social motion. Thomas, do you want to offer a few words to get us started?
Please Follow my Research on Twitter @xThomas_Nail. I post frequently on material related to my research areas there. 

https://twitter.com/xThomas_Nail
Research Interests:
Our new epoch of global flux has also given rise to a new global climate security market. Building walls and fences to block rising seas levels and incoming people along with detaining and deporting migrants has become one of the world... more
Our new epoch of global flux has also given rise to a new global climate security market. Building walls and fences to block rising seas levels and incoming people along with detaining and deporting migrants has become one of the world worlds fastest growing industries—projected to reach $742 billion by 2023. I believe we are witnessing the emergence of what we might call a new “climate industrial complex.”
Plateau 5: On Cartography chaired by Thomas Nail, see keynote lecture on Diagrams p. 12 Cartographic Assemblages on the North Sea was the research portion to the Live Mapping installation featuring a large-scale canvas map of Ghent,... more
Plateau 5: On Cartography chaired by Thomas Nail, see keynote lecture on Diagrams p. 12

Cartographic Assemblages on the North Sea was the research portion to the Live Mapping installation featuring a large-scale canvas map of Ghent, incorporating features from older maps of the city from the 16th Century to present with the early city walls and canal systems for its sailing vessels. 

I recorded the short text placed in the catalog for A Voyage on the North Sea, and used this as the basis for a sound installation to accompany a live mapping of the city of Ghent and the Orpheus Institute building by artist Patricia Smith.  It was risky considering that conferences are defined by intensive encounters within interiors with little time to explore Ghent itself.  My task was to discuss Broodthaers' mode of surveying historical formations of media (the book, film, photography, and painting), cartographic maps and wealth made possible with sailing vessels and its instrumentation, in order to make connections to the modern city and media.  Cartographic maps was often drawn onto hemp canvas for durability during sea voyages, which shared the material of the sail, hence the plant term cannabis came to be called canvas, and eventually used for oil painting, which could then be transported easily as the first traveling work of art.  These same materials continue on with this canvas mapping of Ghent, right at a time when hemp farming is surging once again across Europe, newly legalized in 2017. 

My research also devised the method to collect diagrammatic ideas and concepts from others attending DARE, transferred onto a large-scale canvas drawing.  I also produced a sound installation using sampling from lectures, urban sounds, nightly performances and film screenings, as a manifestation of machinic assemblages of desire.  These elements will be brought together in a short documentation to be posted on-line. 

This was a lecture performance related to my other performed art writing, such as “This Building is not a Readymade” and “Beautiful Urbanism: A Western set in Queens,” (Berlin, Germany ZKU). 


Writing has nothing to do with signifying. It has to do with surveying, mapping, even realms that are yet to come. (A Thousand Plateaus)

Orpheus Meeting Room 1st floor
Bureau of Cartographic Assemblages

Sound Installation and Live Mapping  with Sarah K. Stanley and Patricia Smith

After The Dark Precursor and Aberrant Nuptials, Assemblages (in its two manifestations as “machinic assemblages of desire” and “collective assemblages of enunciation”) is the theme of the third (DARE) held in Ghent (BE) at the Orpheus Institute, December 9–11, 2019.
In Gilles Deleuze, From A to Z, Deleuze describes his motivation for working on a phi- losopher with whom he had little in common: first, for Deleuze, Kant’s writing constituted such a turning point in numerous ways, and, second, he... more
In Gilles Deleuze, From A to Z, Deleuze describes his motivation for working on a phi- losopher with whom he had little in common: first, for Deleuze, Kant’s writing constituted such a turning point in numerous ways, and, second, he initiated something in philosophy that had never been advanced previously. Specifically, says Deleuze, he erected a tribunal
of reason, things being judged as a function of a tribunal of reason. To do so, he invents a prodigious method called the critical method, the properly Kantian method. Deleuze admits finding all of this aspect of Kant quite horrible, but it's both fascination and horror because, for Deleuze, this is so ingenious. For Kant created an astonishing reversal of concepts: rather than time being derived from movement, Kant reverses the subordination, with movement henceforth depending on time, and thus, time ceasing to be circular and becoming a straight line. And late in his life, Kant introduces his conception of the Sublime, in which the fac- ulties enter into conflicts, having discordant accords, then reconciling, but no longer being subject to a tribunal. For Deleuze, then, Kant is clearly a great philosopher, with a whole undergirding in his works that makes Deleuze quite enthusiastic, on top of which is a sys- tem of judgment that Deleuze says he would like to do away with, but without standing in judgment.