At the end of the 20th century, hacking was bleeding edge. When the ideas, practices and pranks of this experimental niche of technophiles attracted the attention of a handful of activists in Italy, they understood that information and communication were what would give shape and voice to social, political, and cultural processes in the near future.+KAOS is a cut and paste of interviews, like a documentary film transposed on paper. It describes the peculiar relationship between hacktivism and activism, in Italy and beyond, highlighting the importance of maintaining digital infrastructures. While this may not sound as glamorous as sneaking into a server and leaking data, it is a fundamental topic: not even the most emblematic group of hacktivists can operate without the services of radical server collectives.
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Ulus Baker (1960 – 2007) was a Turkish-Cypriot sociologist, philosopher, and public intellectual. He was born in Ankara, Turkey in 1960. He studied Sociology at Middle East Technical University in Ankara, where he taught as a lecturer until 2004. Baker wrote prolifically in influential Turkish journals and made some of the first Turkish translations of various works of Gilles Deleuze, Antonio Negri, and other contemporary political philosophers. His profuse and accessible work and the novelty of the issues he enthusiastically introduced to Turkish-speaking intellectual circles, earned him a widely spread positive reputation in early age. He died in 2007 in Istanbul.The text in this edition is edited from essays and notes Ulus Baker wrote between 1995 and 2002. In these essays, Baker criticizes the sociological research turning into an analysis of people’s opinions. He explores with an exciting clarity the notion of ‘opinion’ as a specific form of apprehension between knowledge and point of view, then looks into ‘social types’ as an analytical device deployed by early sociologists. He associates the form of ‘comprehension’ the ‘social types’ postulate with Spinoza’s notion of ‘affections’ (as a dynamic, non-linguistic form of the relation between entities). He finally discusses the possibilities of reintroducing this device for understanding our contemporary world through cinema and documentary filmmaking, by reinstating images in general as ‘affective thought processes’.Baker’s first extensive translation to English provides us with a much-needed intervention for re-imagining social thought and visual media, at a time when sociology tends to be reduced to an analysis of ‘big data’, and the pedagogical powers of the image are reduced to data visualization and infographics.
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