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This essay argues for the political-theological significance of Louis Althusser's theory of interpellation by analyzing the import of the "Christian religious ideology" in his argument. It suggests that the subject as a complex dispositif —of (self-)recognition in relation to a transcendent call, which bestows a proper name, a place in the world, and freedom in obedience—anchors both the Christian and the secular domains. In reconstructing the subject's constitutive elements, this essay argues that interpellation does not merely recruit individuals but itself acts as an operation of individuation. Moreover, the interpellative matrix of the subject works as a sorting mechanism that segregates those who cohere as subjects from those who do not. Turning to the fourteenth-century mystical figure Meister Eckhart, the essay theorizes deinterpellation as a delegitimating force against the interplays of transcendence and subjection wherever they are operative. Rather than opening the self to a transcendent call, Eckhartian deinterpellative becoming nothing affirms an anoriginary freedom detached from the entire matrix uniting interpellative transcendence and the subject. [ABSTRACT FROM AUTHOR]

This text explores the ideas of Nikolai Fedorov, a Russian Orthodox thinker, who developed a unique vision of resurrection as the collective duty of the living to the dead. Fedorov's project aimed to challenge the biopolitical, colonial, and capitalist foundations of modernity by prioritizing the resurrection of the dead over the living. The text discusses concepts such as expropriation and expatriation in relation to capitalism's expansion and its effects on land and people. It also explores the role of cemeteries, education, science, and the commune in reimagining collective life and creating a resurrective commons. Fedorov's vision involves the resurrection of the dead, a reconstitution of the planetary and cosmic commons, and a reimagining of liturgy as a polyphonic unfolding of the common task. The text concludes by highlighting the importance of enacting the common task and the potential consequences of failing to do so. [Extracted from the article]

Russian philosopher Pyotr Chaadaev (1794–1856) declared Russia to be a non-place in both space and time, a singular nothingness without history, topos, or footing, without relation or attachment to the world-historical tradition culminating in Christian-European modernity. This paper recovers Chaadaev's conception of nothingness as that which, unbound by tradition, constitutes a total, even revolutionary ungrounding of the world-whole. Working with and through Chaadaev's key writings, we trace his articulation of immanent nothingness or the void of the Real as completely emptying out the mechanisms of history and tradition, thereby putting also into question the basic conceptual machinery of modernity. Chaadaev's position appears, as a result, not only as a neglected genealogical element to contemporary critiques of modernity and its logic of reproduction through tradition and futurity but also as a contribution to the ongoing critical rethinking of this logic in contemporary theory. [ABSTRACT FROM AUTHOR]