by politics i understand the fundamental problem of supplying answers to matters of economic conflicts over resources inasmuch as conflicts are described from and through ontological positions and configurations concerning who, what, when, where, why and how those answers may satisfactorily address needs and wants with the most without giving rise to antagonism. who wants, who needs, what is wanted, what is needs, when, why, etc.
by praxis i understand the grounding of normativity in the recognition of ecologies of knowledge which depend on every species' ergnonomic fit to their environment such that it informs their practices of sacrifice, motility, meaning-making, positionality and prescriptive behaviors after description and validation of local experience or possibility of experience.
by analysis i understand that counting is basic to all matters that would inform politics and praxis, prior to modeling, and is more critical to developing a real positions and configurations to be discovered. analysis supplies the basic constitutes to descriptions which may be given to theories of time (A, B, C, E series) such that normative weight may measured according to those theories as pertains to dissolving conceptual confuses which would bring about inappropriately manifesting procedures of truth which are the business of politics insofar as it resolves conflicts over resources
afro-pessimism is the loss of faith in european plans and power, as it would be conceived from polanyi's optimism while maintaining that self-determination and optimism ought to be exclusively reserved for black people to devise theoretical departures which can do no worse than destroy the world that has been presented which itself excludes the possibility of the realness of culture, difference and biodiversity. afro-pessimism is the belief in the countryness of blackness, which is a kind of temporal paradox that demands a normativity of care of its own social skin as indistinguishable from its own sovereignty
non-philosophy is, without devising my own terms here, the science of philosophical Decision. what it agrees on as a kinship with afro-pessimism is the wariness of a certain set of tools for engaging the realness of culture, those tools supplied by philosophy, philosophers and there "architecture of distinctions". non-philosophy in a way, in fact, echoes fred moten's "consent not to be a single being" in that the idea of Decision must be thought of as never occurring beyond the scope of agreement: no one merely decides for humanity without at the same time being of and so a philosopher is always already agreeing with somebody, even one whose spectre precedes them. i might even say that excess precedes both existence and essence. in a crude gesture, all distinctions are scoffed at unless and until given an empirical basis, so as to avoid the transcendental hallucination of the real. i would say that afro-pessimism is at least one global expression of laruelle's non-philosophy: a globally transcendental discipline, that is not automatically a philosophy