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Derrida has proposed a new spectrology in an attempt to deal with the ghost of Marx. Kimmerle shows that Marx has forgotten nature, and enquires about Derrida's forgetting Marx's forgetting. With specific reference to African culture he asks whether a new animism should not be explored within the framework of a new spectrology. Derrida uses the concept animism, but not in terms of the being of things in and ofthemselves, which could positively be thought as animated. Kimmerle proposes a way in which Western philosophy could be opened to African philosophy in order to understand the problem of animated nature more adequately. African philosophy has a concept of the universe of spiritual forces, in which nature and its powers arecompletely integrated. This paper explores these issues in dialogue with a number of African philosophers, while linking them to certain contestations within environmental philosophy and ethics, especially Murray Bookchin's critique of spirit-talk in Deep Ecology. Kimmerle's work on the relationship between Africa and Hegel sets the scenefor an elaboration of his re-evaluation of animism which is compared to the groundbreaking hypothesis of Bird-David. A relational epistemology is understood in ethical terms, and it is implied that such an epistemology would be more adequate for a new humanism that would be new in going beyond the western tradition, and in the processgain a more inclusive concept of "person" and "community".

This article situates the loss of Michael Brown and Eric Garner within the affective resonance of the Transatlantic Slave Trade's afterlife. Building upon critical theories of performance and memory that position nonexistence as the generative force of Black life, I interrogate the activism sparked by the untimely death of Brown and Garner as a performative, death-derived absence dramatized through the bodies of protestors. Engaging the body as the confluence of agential presence and deathly absence, I develop a hauntology that questions how to make Black life matter through a reworking of the relationship between the Transatlantic Slave Trade's affective ecologies of nonexistence and blackness.

In his book Spectres of Marx, Jacques Derrida puts forth the term hauntology [hantologie] as an epistemic turn dedicated to thinking about the ways in which technology materialises memory that stems from the premise that nothing enjoys a purely positive existence, and that, as music critic Mark Fisher reminds us in his reflections on depression, everything that exists is possible only on the basis of a series of absences that precede it, surround it, and allow it to possess coherence and intelligibility. This article presents the concept of spectropolitics in order to observe how certain events of late capitalism and financial abstractions reverberate in the collective psyche and transform into spectral apparitions. Far from an understanding of the obscurantist spectre as something real, we understand its presence as a sign or a metaphor of the vision that acts as a clarifying figure with a specifically ethical and political potential. Likewise, the new materialities of the fleeting, fugitive and subjective visuality of our present (dominated by the internet and the processes of psychic privatisation) interrogate us about the collectivities that are organised in the ways of seeing of contemporary societies and in the traces of the power structures that underlie them. ; En su libro Espectros de Marx, Jacques Derrida propone el término hauntología (hantologie) como un giro epistémico dedicado a pensar las formas en las que la tecnología materializa la memoria que parte de la premisa de que nada goza de una existencia puramente positiva y de que, como nos recuerda el crítico musical Mark Fisher en sus reflexiones sobre la depresión, todo lo que existe es posible únicamente sobre la base de una serie de ausencias que lo preceden, lo rodean y le permiten poseer consistencia e inteligibilidad. Este artículo presenta el tropo espectropolíticas con el fin de observar cómo ciertos eventos propios del capitalismo tardío y las abstracciones financieras reverberan en la psiquis colectiva y se transforman en apariciones espectrales. Lejos de una comprensión del fantasma oscurantista como algo real, entendemos su presencia como un signo o una metáfora de la visión que actúa como una figura clarificadora con un potencial específicamente ético y político. Asimismo, las nuevas materialidades de la visualidad fugaz, fugitiva y subjetiva de nuestro presente (dominado por Internet y los procesos de privatización psíquica), nos interrogan acerca de las colectividades que se organizan en los modos de ver de las sociedades contemporáneas y en las huellas de las estructuras de poder que subyacen en ellas. ; Em seu livro Espectros de Marx, Jacques Derrida propõe o termo espectrologia (hauntologie) como um giro epistemológico dedicado a pensar as formas em que a tecnologia materializa a memória que parte da premissa de que nada possui uma existência puramente positiva e de que, como nos recorda o crítico musical Mark Fisher em suas reflexões sobre a depressão, tudo o que existe é possível unicamente sobre a base de uma série de ausências que o precedam, o rodeiam e o permitam possuir consistência e inteligibilidade. Este artigo apresenta o conceito de espectropolíticas com a finalidade de observar como certos eventos próprios do capitalismo tardio e as abstrações financeiras reverberam na psique coletiva e se transformam em aparições espectrais. Longe de uma compreensão do fantasma obscurantista como algo real, entendemos sua presença como um sinal ou uma metáfora da visão que atua como uma figura que o poder de clarificar com um potencial especificamente ético e político. Assim mesmo, as novas materialidades da visualidade fugaz, fugitiva e subjetiva de nosso presente (dominado pela Internet e pelos processos de privatização psíquica), nos questionam sobre as coletividades que se organizam nos modos de ver das sociedades contemporâneas e nas pegadas das estruturas de poder que subjazem nelas.

In recent years, HIV treatment has become so effective that a patients' viral load can become so low that it is undetectable, which in turn reduces the risk of viral transmission to zero (Eisinger, Dieffenbach, & Fauci 2019). At the same time, for people who are HIV negative, the use of the medical regimen "pre-exposure prophylaxis," or "PrEP," reduces the risk of HIV infection by 92%-99% (Anderson et al. 2012). The PrEP regimen typically targets people at high risk of HIV infection and consists of taking HIV medicines either daily or through event-based dosing ("PrEP" 2019). These innovations are celebrated as key in the fight against AIDS, and rightfully so. They offer hope to affected populations, that they might engage with the AIDS epidemic in a way that is more commemorative than somatically threatening. Thus, modern HIV medication promises access to a gay subjectivity that expands notions of sustainability otherwise made unavailable by the AIDS crisis. This access potentially alleviates stigma and enables a reorientation of mostly gay male sociability and politics across and beyond the viral serostatuses of "HIV negative" and "HIV positive." Such medical innovation does not erase the trauma of the AIDS crisis. Such trauma continually impacts gay cultures today, in the minds and on the bodies of survivors, and more broadly by informing how gay communities imagine gay sexual sociability to be virtuous, sustainable, transgressive, dangerous, etc. Contemporary gay sexual sociability is informed by the socio-technical interventions of condom use, regular STI testing, and sexual serosorting, practices that were negotiated during and after the AIDS crisis in order to retain access to gay somatic pleasures. These practices of vitality are not individual endeavors but rather socially negotiated responses, put in place and governed through an ethic of collective, cultural sustainability (Rofes 1998). The biomedical potential of this medical regimen, in the same way antiretroviral therapy (ART) made HIV positivity a manageable chronic condition, should and does invite hope. But the fact remains that while attitudes seem to be changing, there is a persistence of wariness and negative responses to the emergence of sexual cultures informed by the affective affordances of PrEP. These affective orientations do not align with the phantasmagoric futures that PrEP makes available; rather, they seem to reinstall modes of relationality based on fear of HIV. It is this persistence or "temporal drag" (Freeman 2010, 95) that this chapter concerns itself with. To further understand the relationship between the lingering fear of HIV and new prevention methods, it is necessary to interrogate how the HIV crisis materialises for gay people and their communities. Additionally, it is crucial to understand how affective sedimentations impact contemporary material and structural innovations that sustain, support, and change gay sexual sociability beyond and after the time/s of the crisis. Drawing from queer theory (Freeman 2010) and HIV/AIDS sociology (Decoteau 2008; Gordon, 2008; Gill-Peterson, 2013; Petrus, 2019), we take hauntology (Derrida 2006) as a useful framework for a diachronic and synchronic analysis of how past and present materials and ideas affect and might affect those living "post crisis" (Race 2001; Kagan 2018), particularly when the effects of the AIDS crisis (for some) manifest as distant affective echoes. This chapter leans on Derrida's (2006) concept of "hauntology" to develop what we call a "viral hauntology" coterminous with the development of new HIV prevention methods. This affect-driven intervention closely examines how the affective economies of circulation, as described by Sara Ahmed (2004), are embedded in current material infrastructures of HIV prevention technologies. We argue that viral hauntology allows us to think deeply about how 'old' technologies and their social lives fold over and into new ones, and how the folding process 'drags' in order to imagine other, more inclusive, gay socio-sexual futures. In this chapter, we think about HIV/AIDS not only as a somatic condition affecting a body, but also as a socio-technical matter. With HIV/AIDS's production of virality, certain norms and ideas about what constitutes "good" sexuality have emerged (Kagan 2018), norms that are then enforced, contested or modulated through the production and use of material infrastructures of gay sociability. Such materialist thinking is inspired by Kane Race's (2018) mobilization of Actor-Network-Theory, in which he considers how HIV/AIDS work on gay life through complex flows of chemical, digital, and communal infrastructures. Extending this research into the field of affect theory, we analyze two case studies to demonstrate how these infrastructures change through viral hauntology. The two case studies are used to unpack how socio-technical responses to the HIV/AIDS crisis play a role in the cultural and interfacial responses to the availability of the PrEP regimen. In the first case study, we examine the 'PrEP whore' figuration. We look closely at the circulation of anti-PrEP and anti-promiscuity sentiments, and how the condom's materiality and historicity—as a 'preferred' safer-sex technology for men who have sex with men (MSM)—is intertwined in this particular discourse. In the second case study, we compare how the gay hookup apps Grindr and Scruff (two of the most influential digital platforms for contemporary gay sociability) frame discussions of safer-sex practices and HIV status. In the following section, we will detail a conceptual framework for thinking about what could be called the affective 'haunting' of these HIV-impacted infrastructures, and how certain feelings 'haunt' interpretations of the HIV virus, the minds of gay people, and central infrastructures of gay life.

In this article, I focus on the function of the notions of precariousness, vulnerability, and grievability of life in Judith Butler's writings, and reflect upon their place in a broader context of the thought of what I call, following Jacques Derrida, "originary mourning." On the one hand, therefore, I want to reconstruct Butler's task of rethinking the possibility of creating a community based on the equal allocation of precariousness and grievability. Such a reflection allows Butler to treat grievability as an insightful and unique passageway to the problematics of safeguarding of life and equality between living beings. On the other hand, by referring to the writings of Jacques Derrida, I want to inscribe Butler's notions of precariousness and grievability in a broader framework of mourning, to show how every constitution of a social bond based on the principle of shared precariousness and vulnerability inevitably has to come up against the paradox of its genesis.

In the given article I would like to address few texts of Jacques Derrida, written by him in the 1990s, namely: Back from Moscow, in the USSR (1993), Specters of Marx: The State of the Debt, the Work of Mourning and the New International (1994) and Marx & Sons (1999). The close reading of Back from Moscow, in the USSR will allow me to examine the first series of questions, namely: what role had played the genre of «autobiographical-travel-testimony", constituted by the texts of European intellectuals who visited USSR in different periods of its history, in the intellectual biography of Derrida; how the travel diary can turn into a political diagnosis and what do Deconstruction and Perestroika have in common. Two other texts are important for the analysis of more general, yet interrelated questions: how and why the untimely/ contretemps thoughts of Derrida on the fate of Marxism, become relevant dans l'ici-maintenant - here (in Eastern Europe) and now (thirty years after the after the collapse of socialism) and how do the studies of "spectralities" contribute to our understanding of the Postsocialist condition.

In the given article I would like to address few texts of Jacques Derrida, written by him in the 1990s, namely: Back from Moscow, in the USSR (1993), Specters of Marx: The State of the Debt, the Work of Mourning and the New International (1994) and Marx & Sons (1999). The close reading of Back from Moscow, in the USSR will allow me to examine the first series of questions, namely: what role had played the genre of «autobiographical-travel-testimony", constituted by the texts of European intellectuals who visited USSR in different periods of its history, in the intellectual biography of Derrida; how the travel diary can turn into a political diagnosis and what do Deconstruction and Perestroika have in common. Two other texts are important for the analysis of more general, yet interrelated questions: how and why the untimely/ contretemps thoughts of Derrida on the fate of Marxism, become relevant dans l'ici-maintenant - here (in Eastern Europe) and now (thirty years after the after the collapse of socialism) and how do the studies of "spectralities" contribute to our understanding of the Postsocialist condition.

Marchart's Thinking Antagonism is, systematically following one of the leads of Laclau's theory – the radical reading (or rather thinking) of antagonism and the Political – to their final conclusions: antagonism lies at the root of every social being – qua being. Despite Marchart's explicit renunciation I argue it seems more promising to follow the other. It involves accepting radical negativity defies any apprehension, that any action – including antagonizing – always already is a specific articulation. This is better grasped through the concept of dislocation and through Derridean hauntology. De-ontologizing antagonism also means de- ontologizing politics which re-introduces ethics as an 'ethics of politization'.

The literature of the Southern United States has always been expression of a multilayered connection with 'place,' a complex term encompassing identity, history, and politics. Because of its distinctive history, the South's literary landscapes are often haunted by real and metaphorical ghosts: simulacra of the region's burdensome and blood-soaked legacy. A narration that acknowledges the existence of specters further complicates the representation of southern space through the polysemic, unpredictable connection with the netherworld. The traditional chronotope of the South, that of the self-supporting idyll, is forced to interact with a repressed, troubling beyond. Haunted places enable forms of counter-communication that challenge the status quo, because, as Jacques Derrida writes, addressing ghosts is also a quest for justice that goes beyond the living present. In the case of a political author like Jesmyn Ward, the commitment to justice is clearly expressed in her use of gothic tropes as a way to channel and revive the suffocated voices of the past. Ward's work questions the present and restores the dark corners of her native Mississippi's history. Through theories of literary spaces and hauntology, this essay analyzes Ward's militant poetics, and how they are grounded in the relationship between immanent and transcendental landscapes.

The literature of the Southern United States has always been expression of a multilayered connection with 'place,' a complex term encompassing identity, history, and politics. Because of its distinctive history, the South's literary landscapes are often haunted by real and metaphorical ghosts: simulacra of the region's burdensome and blood-soaked legacy. A narration that acknowledges the existence of specters further complicates the representation of southern space through the polysemic, unpredictable connection with the netherworld. The traditional chronotope of the South, that of the self-supporting idyll, is forced to interact with a repressed, troubling beyond. Haunted places enable forms of counter-communication that challenge the status quo, because, as Jacques Derrida writes, addressing ghosts is also a quest for justice that goes beyond the living present. In the case of a political author like Jesmyn Ward, the commitment to justice is clearly expressed in her use of gothic tropes as a way to channel and revive the suffocated voices of the past. Ward's work questions the present and restores the dark corners of her native Mississippi's history. Through theories of literary spaces and hauntology, this essay analyzes Ward's militant poetics, and how they are grounded in the relationship between immanent and transcendental landscapes.

This paper investigates algorithmic decision-making and data-driven profiling as particular ways of producing truth by which "(wo)men govern themselves and others." It starts with problematizing some of the fundamental assumptions on which algorithmic decision-making relies. It then conceptualizes profiling as a "spectrogenic process" in which abstractions are produced that haunt the world, thereby generating material effects of sorting people in/out from a distance. In the final section, the paper discusses emerging forms of governance and the modes of subjectification associated with the current condition of multiple profiling machines. Paradoxically, in the context of post-truth, these forms produce a hyper-facticity that governs by circumventing reflexivity, grounding government in computational truth, and substituting ethico-political decisions by calculations.

Marchart's Thinking Antagonism is, systematically following one of the leads of Laclau's theory –the radical reading (or rather thinking) of antagonism and the Political –to their final conclusions: antagonism lies at the root of every social being –qua being. Despite Marchart's explicit renunciationI argue it seems more promising to follow the other. It involves accepting radical negativity defies any apprehension, that any action –including antagonizing –always already is a specific articulation. This is better grasped through the concept of dislocation and through Derridean hauntology. De-ontologizing antagonism also means de-ontologizing politics which reintroduces ethics as an 'ethics of politization'.