In the current issue of the wonderful online magazine Guernica, I’ve got an interview with none other than the critical theorist Judith Butler.

Her latest book, Frames of War: When Is Life Grievable? (2009), reflects on the past decade’s saga of needless war, photographed—even fetishized—torture, and routine horror. It treats these practices as issuing from a philosophical choice, one which considers certain human beings expendable and unworthy of being grieved. The concluding chapter confronts the paradoxical nature of any call for nonviolent resistance—paradoxical because the very identities that we claim and resist on behalf of were themselves formed by violence in the past. Butler does not mistake nonviolence for passivity, as so many critics do. At its best, she writes, nonviolent resistance becomes a “carefully crafted ‘fuck you,’” tougher to answer than a Howitzer.

She eloquently insists that thinking matters, that politics cannot be reduced to technocratic efficacy, and that thinking means more than thinking alone:

Guernica: What can philosophy, which so often looks like a kind of solitary heroism, offer against the military-industrial complexes and the cowboy self-image that keep driving us into wars? At what register can philosophy make a difference?

Judith Butler: Let’s remember that the so-called military-industrial complex has a philosophy, even if it is not readily published in journals. The contemporary cowboy also has, or exemplifies, a certain philosophical vision of power, masculinity, impermeability, and domination. So the question is how philosophy takes form as an embodied practice. Any action that is driven by principles, norms, or ideals is philosophically informed. So we might consider: what practices embody interdependency and equality in ways that might mitigate the practice of war waging? My wager is that there are many.

Read the rest of the interview at Guernica.