Categoría: Catástrofe climática

¿Y qué tal si la revolución social y política entre los seres humanos deja la relación entre la especie humana y la vida en el mismo lugar? ¿Qué tal que el problema ante la catástrofe climática no fuera ya el de la justicia exclusivamente entre los humanos?

“But what if the problem today were not that of a justice among humans? What if social political revolution among human beings were still to leave the relation between the human species and life in the same place? Today’s frequently cited Marxist cry—it is easier to imagine the end of the world than the end of capitalism —should be read as symptomatic. Should we not be more concerned with the world’s end than the relations among markets and individuals? The Marxist premise that we cannot save the world ecologically until capitalism is dealt with, should be questioned, and reversed: as long as we imagine life and the world to be primarily anthropogenic, or emerging from human meaning and history, we will not confront the disjunction between the human species (in all its modes) and the life that it regards as its own. A new mode of critique that would not be political would be required. Indeed, it is the political gesture, or the understanding of conflicts as ultimately intra-human, that needs to be questioned. One needs a hypo-Marxism or counter-Marxism whereby the very premise of Marxism—man as a laboring animal who furthers his own life—needs to be recognized as the limit of thinking. For what ‘we’ cannot accept is the obvious counter to this assumption: man is not an animal who furthers his own survival.”

Claire Colebrook, Death of the Posthuman, descargable aquí:

Contra las lecturas esencialistas del devenir-mujer, por Claire Colebrook

“One might say that it is easier to imagine the end of the world, and the end of capitalism, than it is to think outside the structuring fantasies of gender. There must always be an active male heroism driven by a feminine fragility that appears to hold the promise of the future. Explicit narratives of this form, such as Children of Men (2006) in which a world that has stopped breeding is given feeble hope in the form of a young pregnant woman to be saved by the male lead, are surrounded by less overt regressions to the romance plot and its variants. The Walking Dead (2010), I am Legend (2011), The Day the Earth Stood Still (2008), 28 Days Later (2002)—all these imaginings of the end of the world nevertheless remain with a sentimental Oedipal structure of the family. It might make sense to think in Deleuze and Guattari’s terms that ‘becoming-woman’ is the key to all becomings (Deleuze and Guattari 1987, 291): gender and sexual binaries seem to be the last archaism in a world that is elsewhere happily posthuman.


If Deleuze and Guattari (1987, 280) had anything to say on the issue it was to insist on becoming-woman as a moment of passage, and so—not surprisingly—they cited Virginia Woolf ’s claim that it would be fatal for writing to ‘think of one’s sex. ’ Given this framing of the concept in Deleuze and Guattari’s corpus, why would one ever waste thought and ink on this relatively isolated, and manifestly transient, notion of becoming-woman?


becoming-woman would not abstract from concrete individuals to individuals in general—would not operate ironically by imagining that justice or humanity would occur as regulative ideas towards which a process of consensus would tend, but never achieve. Nor would becoming-woman be posthuman if posthumanism were taken to be a return of man to a world of living systems of which he would be but one of many instances. Rather, becoming-woman is the beginning of a humor of depths, moving towards the traits, singularities or predicates that have been actualized by differentiation—and then moving towards the intuition of a virtual potentiality that has a full reality beyond the world as it is given. Becoming-woman would be quite distinct from a performative theory of gender, whereby I become who I am by recognizing, and seeking recognition. Rather, becoming-woman enables a creatively destructive theory of sexuality in which genders are decomposed into traits, and then further decomposed into tendencies, moving towards the infinitely small, or ‘a thousand tiny sexes.’ (p. 175)


As already noted, the concept of becoming-woman is not at all similar to strategic essentialism; it is not the tactical adoption of the voice of woman in order to create a political force. On the contrary, becoming-woman acknowledges the reality of traits, intensities and quantities that need to be released from the dull and insufficiently nuanced systems of gender. It is not the case that—as a certain mode of deconstruction would have it—the concept of woman is some imposed abstraction that has no reality, and so one might only speak as a woman parodically or ironically. Nor is it the case that ‘woman’ is some signifier that we are subjected to, which then creates the illusion of the reality of sex. Rather, what has fallen under the concept of woman has more reality than the insufficiently technical and systemic concept of ‘woman’ in its current form allows: what if, historically, what we know as woman were composed from series of complex tendencies? Becoming-woman appears, after all, as a concept in Deleuze and Guattari’s A Thousand Plateaus where the modern figure of political man covers over a complex, multiple and intensive history of racial and sexual investments. Practices of marriage, kinship, reproduction, pornography, art, fiction, courting rituals, fashion systems, cosmetic surgery, sports, affective rituals, body styles (and so much more): all these are techniques operating in highly complex ways that neither the notions of gender—as two stable kinds—nor sexual difference (as reproductive chromosomal identity) can intuit. It is fatal, when writing, to think of one’s sex.”

Claire Colebrook, “Just Say No to Becoming Woman (and Post-Feminism)” en Sex After Life descargable aquí:

Traduciendo y sintetizando lo que les escribía:

1) Con la crítica al devenir-mujer Colebrook busca subrayar que el devenir-mujer es la llave de todos los devenires, tal como lo señalaron Deleuze y Guattari y Roisi Braidotti, pero no un fín en sí mismo. El género entendido desde el binarismo sexual (hombre-mujer, masculino-femenino) sigue siendo, según Colebrook, un arcaismo que habríamos de desentronar.

2) El devenir-mujer, la llave de todos los devenires para Deleuze y Guattari, era sólo un momento de paso para abrirse a una crítica más amplia.

3) El devenir-mujer no buscaría una elevación, propia de la ironía filosófica, para constituir una idea de justicia o humanidad normativa que nunca podríamos alcanzar del todo.

4) El devenir mujer no sería tampoco parte de un posthumanismo en el que el hombre se reintegraría a un mundo de sistemas vivos del que también sería parte.

5) El devenir-mujer sería el comienzo de una práctica humorística que buscaría pensar desde las singularidades, los rasgos y los predicados que han sido actualizados por la diferenciación. De ahí trataría de intuir su potencialidad virtual más allá del mundo como nos es dado.

6) Siguiendo el punto 5, el devenir mujer sería distinto de una teoría de la performatividad del género en la que es clave el proceso de reconocimiento. Esta es una crítica explícita de Colebrook a la teoría de la performatividad del género de Judith Butler y la manera en que, a mi parecer, Butler vincula la performatividad con la teoría del reconocimiento como en la teoría del amo y el esclavo en Hegel. A mi parecer, la performatividad es importante para apropiarse y explorar la dimensión virtual de las singularidades, pero creo que a diferencia de Butler, Colebrook apuesta por una afirmación Nietzscheana que haga variar las singularidades y no por un reconocimiento. Les dejo este comentario como una hipótesis de trabajo. Algo que les invito a investigar.

7) A mi parecer lo que es clave para Colebrook es que el devenir-mujer permita una destrucción del binarismo de género (hombre mujer) y de sexo (masculino femenino) y nos lleva explorar rasgos y singularidades que puedan ser descompuestos en tendencias y puestos en variación.

8) La crítica central que busca realizar Colebrook, a mi parecer, es a las apropiaciones de la noción de “devenir-mujer” echas desde lo que se llama un “esencialismo estratégico”. Devenir-mujer, dice Colebrook, “no es la adopción táctica de la voz de la mujer para crear una fuerza política. Por el contrario, el devenir-mujer reconoce la realidad de los atributos, las intensidades y las cantidades que necesitan ser liberadas de los sistemas de género carentes de matices e insuficientes que habitamos.”.

9) Aquí les traduzco el final del capítulo: “Las prácticas de casamiento, de relación, de reproducción; la pornografía, el arte, la ficción, los rituales de cortejo, los sistemas de moda, la cirugía cosmética, los deportes, los rituales afectivos, los estilos de cuerpo (entre otras muchas cosas): todas estas técnicas operan de maneras altamente complejas al punto que ni las nociones de género (las dos tipologías estables) ni la diferencia sexual (en tanto identidad reproductiva cromosómica) pueden intuir su propio potencial. Siguiendo a Virginia Woolf, es fatal al momento de escribir el estar pensando en nuestro propio sexo”.


Learn easily Greek via the linguistic relationships and the roots of the English words.

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