DOCSLIB.ORG

The Chemistry of Darkness*

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Chemistry of Darkness* Pli 9 (2000), 36-52. The Chemistry of Darkness* IAIN HAMILTON GRANT 1 The nuclear night of the Unthinged Bringing Deleuze and Idealism into some sort of contact seems anathema, a resignation in the face of too many wrong turns having ended up in confrontation with Hegel. It is an accepted wisdom of the age that Hegelian difference, as a prelude to its resolution, has nothing to do with its French avatars over the last thirty years. The horror of it is something special, however: picture waking up to a grey dawn in which desire has been successfully transmuted into its negative, where the body without organs recuperates and gets its parents back, and then shudder at the realisation that this is indeed only picture thinking, and must be raised beyond the abjection of mere externality (relation) to total recovery, in and of the Notion. But this is not horrific enough; it remains insufficiently visceral, since we do not yet shudder involuntarily at the prospect of a New World, revealed in its first and last sunbeam, ruled from the Tübingen Stift. Spirit in its formation matures slowly and quietly into its new shape, dissolving bit by bit the structure of the previous world, whose tottering state is only hinted at by isolated symptoms [...]. The gradual crumbling that left unaltered the face of the whole is cut short by a sunburst which, in one flash, illuminates the features of the new world. (Hegel 1977: 7) * This paper was first presented at a one day Research Workshop on Deleuze, Schelling, and Schlegel entitled ‘Nature, Materialism, and the Transcendental’ (University of Warwick, 15th May 1999). Iain Hamilton Grant 37 ‘Year Zero: Faciality’; uncanny. These passages from the Phenomenology of Spirit sound equally at home amidst absolute deterritorialisation, ‘calling forth’ a new earth into which Spirit’s face imperceptibly matures behind the “outwardly-actual” movements of capital: Philosophy takes the relative deterritorialisation of capital to the absolute, carrying it over onto the plane of immanence like a movement of the infinite, and suppressing [supprimer] it as an interior limit, turning it against itself, in order to call forth a new earth, a new people. (Deleuze and Guattari 1991: 95) ‘Supprimer’...: is geophilosophy an adjunct to the progress of the Notion, a mere sur-face to Spirit’s face? What is the “thought-Nature” to which Deleuze and Guattari refer? Hegel hated Naturphilosophie, hated evolution,1 biology, physics and chemistry as false in their self-limitation to the understanding; but he hated Naturphilosophie more for its empty equivalences (electricity : magnetism :: South : North Pole) and its monotonous formalism which “submerges [everything] in the void of the Absolute, from which pure identity, formless whiteness, is produced” (Hegel 1977: 30-31). But, as noted, this dissolution of mere nature is also the maturation of Spirit, so that “the gradual crumbling that left unaltered the face of the whole is cut short by a sunburst which, in one flash, illuminates the features of the new world” (Hegel 1977: 11). Fundamentally, Hegel wanted to reduce all movement to that of the concept: hence his objection to Schelling’s “evolutionary” naturephilosophy (nature as a Stufenfolge of its Potenzen: a graduation of intensive stages; it is indeed the latter that Hegel has in his sights). With real movement goes real forces, and with real forces, bodies evaporate into 1The philosophy of Minerva’s owlkeeper expresses what, according to John L. Stanley, constitutes an “anti-diachronic diachrony, a timeless view of time itself” (‘Marx’s critique of Hegel’s philosophy of nature’, Science & Society 61:4 (1997-8): 467), in two ways. Firstly, section 249 of the Philosophy of Nature limits all metamorphosis, all actual change, to “the Notion as such, since only its alteration is development. But in Nature, the Notion is partly only something inward, partly existent only as a living individual: existent metamorphosis, therefore, is limited to this individual alone” (Encyclopaedia §249); secondly, and as a corollary of the foregoing, that section continues as a critique of “evolutionism” in Schelling’s Naturphilosophie, which he abuses as an “inept conception... of the progression and transition of one natural form and sphere into a higher as an outwardly-actual production which ... is relegated to the obscurity of the past” (ibid., Zusatz). 38 Pli 9 (2000) the grey on grey not of philosophy’s dawn, or of “the self-originating, self- differentiating”, as Hegel says is needed, “full body of articulated cognition”, but of Europa’s last sigh, the frozen breath of the Jovian satellite. The “vacuity” to which the Absolute as “the night in which ... all cows are black” reduces (Hegel 1977: 9), is the source of Hegel’s fear: if nature abhors a vacuum, the New World illuminated by a sunburst (Hegel 1977: 7), the World of the Notion, abhors the vacuity to which it might be reduced, being already annexed from the conceptual inertia of the “outwardly actual”. A “new face” = a “new people”; A=A: the black night resurgent? Do we conquer grey with blackness, or illumine it from within, glaring white? Is it light (“formless whiteness”) or darkness (“the night...”)? What lies beneath the sur-face and the face? Although it may seem ‘premature’ to ask this, given that Deleuze’s naturephilosophy remains undeveloped beyond a series of hints (cf. Difference and Repetition: 256; Negotiations: 140), how “like a movement of the infinite” - how like then, the single flash of Spirit’s maturation - is the presaging of the new earth by absolute deterritorialisation? “What a presentiment of the differences swarming behind us”, comments Deleuze, “when in the weariness and despair of our thought without image [the ‘night in which all cows are black’] we murmur ‘the cows’, ‘they exaggerate’, etc.; how differenciated and differenciating is this blackness... The one external illusion of representation is this illusion that results from all its internal illusions - namely, that groundlessness should lack differences, when in fact it swarms with them...”. To save the earth’s sur-face from the face behind it, what is required is a chemical sensibility, since chemistry has always been the science and art of the imperceptible, of what escapes the imprisonment of sensibility behind a face (the superficial redundancies of recognition and their maturation into features) to go directly to the earth, or to earths, to be dispersed and molecularised in the black. Even etymology serves to remind us of this: “chemistry derives from the Egyptian word for ‘black’, which is itself named for the black earth of Egypt” (Bensaude-Vincent and Stengers, 1996: 13).2 2 Pursuing the same routes, we may note that chemistry also gives us a geophilosophy based on manufacture or metallurgy, as Bensaude-Vincent and Stengers continue their etymological inventory with not an Egyptian, but a Greek root for ‘chemistry’: “cheo... means to pour a liquid or cast a metal. Greek or Egyptian etymology? The question cannot be settled, because it sends us back to the great Hellenistic city of Alexandria, where it was already the subject not only of legends but also of speculations and Iain Hamilton Grant 39 Hegel’s great task, to crown the illusion of the Notion’s extradition of exteriority within itself, turns into the expulsion of its absence of characteristics, as Unbedingt - the absolute as ‘thingless’ or ‘unthinged’ - as soon as the outside makes itself felt (we will come back to this), when in fact what is always felt is the ungrounding of the Ideal (the subject) by the real, the indifference-point at the rumbling chiasmus at which they intersect. All that remains is that the hollow Ideal swarm with the real in its motility, not overcome, cancelled or raised by it: “What after all, are Ideas, if not these ants which enter and leave through the fracture of the I?” asks Deleuze (1994: 277). Given this, and following from the presentation of the Hegelian and Deleuzo-Guattarian tellurics of new worlds, their near-substitutability, we must pursue the visceral horror of asking what sort of idealist is Deleuze? Ant-differences seem to save the day from the sunburst of the New World, crawling through the sockets of Spirit’s face as it matures, perhaps, too much. Yet what sort of ants are ideas? Actual ones (do thoughts ant?), virtual ones, or merely the dark, stochastic glinting of swarming multiplicity? Or, and again we will come back to this, are ants like ideas? Let’s return to the differenciation of ‘ungrounding’, as recounted in Deleuze’s negotiation of Schelling in Difference and Repetition. Ungrounding consists in the production of depth that becomes genitive only as it gives rise to a relative extensity; the ‘depth of’ is assumed at the point where its verticality is marked in relation to the horizon of the ungrounded, something that is beautifully illustrated by a comment in Kant’s Third Critique regarding the actions of critique itself, whose task it is to explore “the terrain... to the depth at which lies the first foundation of our power of principles independent of experience” (Kant 1987, Ak.V: 168).3 Here depth is a determination of extensity, rather than the “pure discussions” (ibid.: 13). Note, however, that the metallurgical-manufactorial aspect of chemistry is overlooked in the authors’ rapid and disappointing conclusion. The lesson Schelling took from chemistry was not one of domiciliation, but of invention, of the irreducibility of alloys in the body of the earth, as we shall see below. For the moment, suffice it to quote again from Bensaude-Vincent in another context, discussing Lavoisier’s ‘chemical revolution’, “Chemistry creates its own object, manufactures its Universal” (1994: 671). 3 References to Kant’s works will follow the author-date system, but use the volume and page numbers of Kants gesammelte Schriften, edited by the Königlich Preussischen Akademie der Wissenschaften (Berlin: Walter de Gruyter, 1900-), excepting references to the Critique of Pure Reason, where pagination will be given in standard A/B form, and to Universal Natural History and Theory of the Heavens, which translation is taken from the 1755 Riga edition.
Load more

Recommended publications
  • Schelling's Naturalism: Motion, Space, and the Volition of Thought
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Scholarship@Western Western University Scholarship@Western Electronic Thesis and Dissertation Repository 9-23-2015 12:00 AM Schelling's Naturalism: Motion, Space, and the Volition of Thought Ben Woodard The University of Western Ontario Supervisor Tilottama Rajan The University of Western Ontario Joint Supervisor Joan Steigerwald The University of Western Ontario Graduate Program in Theory and Criticism A thesis submitted in partial fulfillment of the equirr ements for the degree in Doctor of Philosophy © Ben Woodard 2015 Follow this and additional works at: https://ir.lib.uwo.ca/etd Part of the History of Philosophy Commons Recommended Citation Woodard, Ben, "Schelling's Naturalism: Motion, Space, and the Volition of Thought" (2015). Electronic Thesis and Dissertation Repository. 3314. https://ir.lib.uwo.ca/etd/3314 This Dissertation/Thesis is brought to you for free and open access by Scholarship@Western. It has been accepted for inclusion in Electronic Thesis and Dissertation Repository by an authorized administrator of Scholarship@Western. For more information, please contact wlswadmin@uwo.ca. Schelling's Naturalism: Motion, Space, and the Volition of Thought (Thesis Format: Monograph) by Benjamin Graham Woodard A thesis submitted in partial fulfillment of the requirements for the degree of Doctorate of Philosophy in Theory and Criticism The School of Graduate and Postdoctoral Studies The University of Western Ontario London, Ontario, Canada © Ben Woodard 2015 Abstract: This dissertation examines F.W.J. von Schelling's Philosophy of Nature (or Naturphilosophie) as a form of early, and transcendentally expansive, naturalism that is, simultaneously, a naturalized transcendentalism.
    [Show full text]
  • Download (8Mb)
    A Thesis Submitted for the Degree of PhD at the University of Warwick Permanent WRAP URL: http://wrap.warwick.ac.uk/110900 Copyright and reuse: This thesis is made available online and is protected by original copyright. Please scroll down to view the document itself. Please refer to the repository record for this item for information to help you to cite it. Our policy information is available from the repository home page. For more information, please contact the WRAP Team at: wrap@warwick.ac.uk warwick.ac.uk/lib-publications THE BRITISH LIBRARY BRITISH THESIS SERVICE COPYRIGHT Reproduction of this thesis, other than as permitted under the United Kingdom Copyright Designs and Patents Act 1988, or under specific agreement with the copyright holder, is prohibited. This copy has been supplied on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. REPRODUCTION QUALITY NOTICE Th e quality of this reproduction is dependent upon the quality of the original thesis. Whilst every effort has been made to ensure the highest quality of reproduction, some pages which contain small or poor printing may not reproduce well. Previously copyrighted material (journal articles, published texts etc.) is not reproduced. THIS THESIS HAS BEEN REPRODUCED EXACTLY AS RECEIVED FLATLINE CONSTRUCTS: GOTHIC MATERIALISM AND CYBERNETIC THEORY-FICTION Mark Fisher Presented for the degree of Doctor of Philosophy Department of Philosophy University of Warwick July 1999 Numerous Originals in Colour Abstract FLATLINE CONSTRUCTS: GOTHIC MATERIALISM AND CYBERNETIC THEORY- FICTION Cyberpunk fiction has been called “the supreme literary expression, if not of postmodernism then of late capitalism itself.” (Jameson) This thesis aims to analyse and question this claim by rethinking cyberpunk Action, postmodernism and late capitalism in terms of three - interlocking - themes: cybernetics, the Gothic and fiction.
    [Show full text]
  • Masses, Turbo-Capitalism and Power in Jean Baudrillard's Social
    International Journal of Theology, Philosophy and Science No. 3, Year 2/2018 MASSES, TURBO-CAPITALISM AND POWER IN JEAN BAUDRILLARD’S SOCIAL AND POLITICAL ONTOTHEOLOGY PhD. Prof. Spiros MAKRIS Assistant Professor in Political Theory University of Macedonia, Thessaloniki, GREECE Email: smakris@uom.gr ABSTRACT If postmodern Jean Baudrillard (1929-2007) could be defined as a theorist of power - to the extent that for some this is a contradiction by definition, although something very similar takes place in the case of Michel Foucault, he could be defined as a theorist of meta-power in the globalized era of turbo-capitalism. In his late texts (2005), which were published in 2010, the eminent French philosopher builds a provocative theory about power by using the classic concepts of domination and hegemony within the contemporary social, economic, political and ideological context of neoliberal globalization. In these papers, he analyzes in-depth the meta- power of hegemony in comparison with the power of domination. Actually, by signifying the critical passage of postwar capitalism from the phase of production to the phase of consumption, as Zygmunt Bauman does in his relevant work, Baudrillard formulates a meta-power theory as the equivalent of what he defines as turbo-capitalism. What is at stake is no longer the conventional issues of state sovereignty, Marx-inspired concept of alienation and Critical Theory-like negative dialectics but the crucial questions of hegemony, hostage and evilness. In short, Jean Baudrillard builds a new ontological and by extension disciplinary and theoretical field concerning global power, where the ‘Empire of Good’, or turbo-capitalism in his own terminology, is reborn in a totally catastrophic way (see simulation in the sense of a capitalist hypocrisy) either as an ‘Axis of Evil’ or as the ‘problem of terror’ (see simulacrum in the sense of a Lacanian stage of image within which turbo-capitalism represses, through a Freudian process of repelling, its unfamiliar self/i.e.
    [Show full text]
  • Language After Philosophy of Nature: Schelling’S Geology of Divine Names
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Liverpool Repository LANGUAGE AFTER PHILOSOPHY OF NATURE: SCHELLING’S GEOLOGY OF DIVINE NAMES DANIEL WHISTLER Each mineral is a real philological problem.1 Future commentary on Dante belongs to the natural sciences… No one has yet approached Dante with a geologist’s hammer, in order to ascertain the crystalline structure of his rock, in order to study the particles of other minerals in it, to study its smoky colour, its garish patterning, to judge it as a mineral crystal which has been subjected to the most varied series of accidents.2 What happens to language after the post-linguistic turn? In what does a speculative approach to religion consist? Such are the two questions around which this essay is structured. It is not my purpose to give a comprehensive answer to either question; rather, I am concerned with one very specific approach that could be taken, and this is the approach of F.W.J. Schelling. Schelling has never been so relevant, and this is in no small part thanks to Iain Hamilton Grant’s Philosophies of Nature after Schelling. Grant’s work–part of the recent resurgence in speculative philosophies—has been instrumental in presenting Schelling’s Naturphilosophie as a viable pursuit for philosophy in the wake of Deleuze. This chapter is intended as a “regional application” of Grant’s presentation of Schelling onto philosophy of language and religion. It is important to stress straight-off that, while language and the numinous may well be two of the deconstructionist’s favourite tools for undermining theoretical discourse, this chapter has no such aim.
    [Show full text]
  • Philosophical Fundamentalism: on Taking
    1 THE NEW LITERALISM: READING AFTER GRANT’S SCHELLING Daniel Whistler (University of Liverpool) Abstract In the wake of post-hermeneutic refusals of interpretation in recent continental philosophy, this essay returns to Schelling as a means of understanding what such a renewed reading practice of philosophical fundamentalism might look like. I argue that recent impetus for a Schellingian conception of literalism can be found in Grant’s attack on the metaphorising tendencies of previous Schelling scholarship, and the ground for such literalism is to be located in the concept of tautegory that Schelling proposes in the Lectures on the Philosophy of Mythology. Schelling is a philosopher of form, and the form of the word remains as inviolable as any other natural form. 2 1. The post-hermeneutic era in continental philosophy is grounded in a refusal to accept the vocation of the philosopher as interpreter, passing on old texts while uncovering new meanings.1 Many philosophers in the continental tradition now see themselves embarking on a constructive, speculative voyage into the new.2 In this essay, I contend that this post-hermeneutic age is to be defined by a renewed literalism. It is a Schellingian age in which one must read tautegorically. This is an argument that ultimately concerns difference and repetition – specifically, the various modalities of difference and repetition at play in critical re- readings of philosophy. At the centre of this essay is an interrogation of the hermeneutic contention that “we understand in a different way, if we understand at all”3, and the prejudice this exposes, widespread in philosophy, for the disposability and mutability of form.
    [Show full text]
  • The Speculative Turn Continental Materialism and Realism
    The Speculative Turn Continental Materialism and Realism Edited by Levi Bryant, Nick Srnicek and Graham Harman Open Access Statement – Please Read This book is Open Access. This work is not simply an electronic book; it is the open access version of a work that exists in a number of forms, the traditional printed form being one of them. Copyright Notice This work is ‘Open Access’, published under a creative commons license which means that you are free to copy, distribute, display, and perform the work as long as you clearly attribute the work to the authors, that you do not use this work for any commercial gain in any form and that you in no way alter, transform or build on the work outside of its use in normal aca- demic scholarship without express permission of the author and the publisher of this volume. Furthermore, for any reuse or distribution, you must make clear to others the license terms of this work. For more information see the details of the creative commons licence at this website: http://creativecommons.org/licenses/by-nc-nd/2.5/ This means that you can: • read and store this document free of charge • distribute it for personal use free of charge • print sections of the work for personal use • read or perform parts of the work in a context where no financial transactions take place However, you cannot: • gain financially from the work in anyway • sell the work or seek monies in relation to the distribution of the work • use the work in any commercial activity of any kind • profit a third party indirectly via use or distribution
    [Show full text]
  • Symbolic Violence As Subtle Virulence: the Philosophy of Terrorism
    Beever Symbolic Violence as Subtle Virulence: The Philosophy of Terrorism Jonathan Beever Synopsis Jean Baudrillard’s semiotic analysis of violence leads us to understand the form of violence as three-fold: aggressive, historical, and semiotically virulent. Violence of the third form is the violence endemic to terrorism. If violence has been typically understood as of the first two types, terrorism should be understood as the virulence of simulacra. The conflation of these types of violence explains the failure of militaristic responses to terrorism. This paper will explore Baudrillard’s conception of symbolic violence as the virulence of signs and help us come to terms with the semiotic foundation of terrorism. Biography Jonathan Beever is a doctoral candidate in the Department of Philosophy at Purdue University. Jonathan works primarily in environmental and bio- ethics but also has interests in contemporary continental philosophy, political philosophy, and semiotics. He is the co-founder of the Purdue Lectures in Ethics, Policy, and Science . Essay The analysis of terrorism by contemporary French philosopher and cultural theorist Jean Baudrillard presents terrorism as the violence of empty representation - from symbolic representation to simulation. While well-known, 1 few scholars have focused on his analysis as not merely cultural but more specifically and interestingly semiotic . This focus gives us a way to better understand Baudrillard’s analysis and its implications post 9/11. In this presentation, I employ a semiotic framework to explore the contemporary problem of terrorism, outline three levels of violence, and distinguish these from terrorism. The goal of this analysis is to re-envision a not only political but also symbolic response to terror.
    [Show full text]
  • On an Ungrounded Earth: Towards a New Geophilosophy
    ON AN UNGROUNDED EARTH: TOWARDS A NEW GEOPHILOSOPHY ON AN UNGROUNDED EARTH TOWARDS A NEW GEOPHILOSOPHY Ben Woodard punctum books ✶ brooklyn, ny ON AN UNGROUNDED EARTH: TOWARDS A NEW GEOPHILOSOPHY © Ben Woodard, 2013. http://creativecommons.org/licenses/by-nc-nd/3.0 This work is Open Access, which means that you are free to copy, distribute, display, and perform the work as long as you clearly attribute the work to the authors, that you do not use this work for commercial gain in any form whatsoever, and that you in no way alter, transform, or build upon the work outside of its normal use in academic scholarship without express permission of the author and the publisher of this volume. For any reuse or distribution, you must make clear to others the license terms of this work. First published in 2013 by punctum books Brooklyn, New York http://punctumbooks.com ISBN-13: 978-0615785387 ISBN-10: 0615785387 Cover Image: computer fractalization of detail from Ernst Haeckel (1834-1919), Kunstform der Natur (1904), plate 70: organisms classified as Ophiodea. Facing-page drawing by Heather Masciandaro. Before you start to read this book, take this moment to think about making a donation to punctum books, an independent non-profit press, @ http://punctumbooks.com/about/ If you’re reading the e-book, you can click on the image below to go directly to our donations site. Any amount, no matter the size, is appreciated and will help us to keep our ship of fools afloat. Contributions from dedicated readers will also help us to keep our commons open and to cultivate new work that can’t find a welcoming port elsewhere.
    [Show full text]
  • Prospects for Post-Copernican Dogmatism
    COLLAPSE V 1 2 Prospects for Post-Copernican 3 Dogmatism: The Antinomies of 4 Transcendental Naturalism 5 6 Iain Hamilton Grant 7 8 9 For it is not because there is thinking that there is being, but 10 rather because there is being that there is thinking. 11 1 Schelling 12 13 [T]he fundamental error of dogmatism [...][is to] search outside 14 the I in order to discover the ultimate ground of all that is in 15 and for the I. 16 2 Fichte 17 18 What is the dogmatism against which transcendental 19 philosophy launched its Copernican revolution? Since 20 Kant’s invention of the thing-in-itself, we are apt to think 21 3 dogmatism in terms of an access problem, and therefore 22 to conclude that any philosophy is dogmatic that, through 23 insufficient attention to its own conditioning, denies that 24 there is an access problem. Yet characterising dogmatism as 25 1. F.W.J. Schelling, Sämmtliche Werke, ed. K.F.A. Schelling, 14 vols (Stuttgart und 26 Augsburg: Cotta, 1856-61), vol. XIII, 161 n., trans. B. Matthews, The Grounding of 27 Positive Philosophy (New York: SUNY, 2007), 203 n. 28 2. J.G. Fichte (1971) J.G. Fichtes sämmtliche Werke (hereafter: W), ed. I.H. Fichte, 8 vols (Berlin: Walter de Gruyter, 1971), vol. IV, 174, trs. D. Breazeale and G. Zöller, The 29 System of Ethics (Cambridge: Cambridge University Press, 2005), 165. 30 3. For an excellent recent account of the access problem, see Chapter One of Quentin 31 Meillassoux’s After Finitude (London: Continuum, 2008).
    [Show full text]
  • The Reawakening of the Barbarian Principle
    CHAPTER ONE The Reawakening of the Barbarian Principle Jason M. Wirth φύσις κρύπτεσθαι φιλεῖ —Heraclitus (DK frag. 123)1 In what follows, I would like to speak both to our motivation for this collection of essays and then to the character of the essays themselves. I In his provocative essay in Signs on Husserl and the problem of non-philosophy and non-phenomenology, “The Philosopher and His Shadow,” Merleau-Ponty takes up the question of what eludes philosophy but which cannot nonetheless be dismissed from philosophy. “What resists phenomenology within us—natural being, the ‘barbarian’ source Schelling spoke of—cannot remain outside phenomenology and should have its place within it. The philosopher must bear his shadow, which is not simply the factual absence of future light” (S2, 178).2 In the working notes to the Visible and the Invisible, Merleau-Ponty proposes a “psychoanalysis of Nature” that takes up the question of the “ever new” and “always the same” in Nature, that is, “the barbarian principle” (VI2, 267), that which haunts the face of Nature. 3 © 2013 State University of New York Press, Albany 4 Jason M. Wirth Let us be clear: To take up the project of a psychoanalysis of Nature is to enter into an analytic relationship with the ψυχή of Nature, but that in turn assumes that Nature is both whole (Nature as such is thinkable) and animated. In a sense, it asks that we reengage the anima mundi of the Ancients, Nature as a living creature, animated by its ψυχή or anima. Otherwise, what is there to psychoanalyze? At the same time, the sensibilities that have largely governed Western (and increasingly global) thinking for the past four centuries would find such a project absurd.
    [Show full text]
  • The Root of Heidegger's Concern for the Earth At
    Cosmos and History: The Journal of Natural and Social Philosophy, vol. 17, no. 1, 2021 NEGATIVITY AND THE IDEOLOGY OF EXISTENCE: THINKING FUTURES THROUGH EXTINCTION Virgilio Rivas ABSTRACT: In her Deleuzian forays into the paradox of immanent life, Claire Colebrook (2014) takes issue with a theory of vitalism that interprets life as an organic, self-sustaining whole. Colebrook proposes a variation of the Deleuzian theory based on a concept of life involving instead a complicated orientation toward life potentials that are, in fact, non-self-maintaining to the extent that they approach the eternal, the beyond-human, beyond the anthropocentrism of organized natures and bodies. Meanwhile, the idea of an extainment set that I.H. Grant (2013) advanced in his annotation of Schelling’s Naturphilosophie echoes a similar Deleuzian inflection as to the counter-intuitive challenge to a life-sustaining world, the notion of inexistent nature. Nature’s extainment is impervious to reason and the time-systems that modern rationality has forged to supersede nature’s deep unprethinkable past. This oblique correspondence between a particular strand of Deleuzianism and the extaining principle intrinsic to Schelling’s philosophy reveals a shared critique of Hegel’s approach towards the notion of 'externality' that has characterized the mono-vitalism of critical theory today. At stake in this criticism of vitalism is the future of thinking a world other than its potentials to sustain a human-rationalized system, an ordered system of economic telos that Schelling warned about in the early 18th century in light of the tendencies of Kant’s Copernican turn. The essay concludes with Andrew Culp’s main formulation in Dark Deleuze, concerning the death of the World, which systematically recapitulates this paper's discussions concerning a) ‘the organism has no future but a mindless futurality’ (following Colebrook’s Deleuzianism) and b) the notion of 'inexistent nature' (sketched out by Grant).
    [Show full text]
  • The Root of Heidegger's Concern for the Earth At
    Cosmos and History: The Journal of Natural and Social Philosophy, vol. 9, no. 2, 2013 “PHYSICS OF THE IDEA” AN INTERVIEW WITH IAIN HAMILTON GRANT (2013) Leon Niemoczynski and Iain Hamilton Grant ABSTRACT: This is an interview with the philosopher Iain Hamilton Grant, author of Idealism: The history of a philosophy (Acumen, 2011) and Philosophies of Nature After Schelling (Continuum, 2008). KEYWORDS: Speculative Philosophy; Realism; German Idealism; Schelling; Peirce; Hegel; Whitehead; Ray Brassier; Nature 1. Hi Iain, and thanks for agreeing to do this interview. Tell us, how did you get started in philosophy? What made you become a philosopher? Two things got me started: art and material. Before I discovered that limitations of talent and technique made this improbable, I was attempting to be a performance artist, a sculptor and a musician and had therefore enrolled on a BA Fine Art at Reading University. During this time, I was working on a series of figures, in various media (copperplate, charcoal, silk-screen and acrylics), derived from headlamp-glare on the rain-soaked windscreen that absorbed my attention on a ten hour night-time bus journey from London to Edinburgh. The figure formed by light and rain on a moving screen reconstructed these physical elements as if constructing a four dimensional account of the dynamics of Kandinsky’s and Malevich’s most abstract compositions. This was the first move toward philosophy: abstraction and actuality are identical. The second had more to do with the material, and stemmed from working in metal. The physical hardness of metal is an alterable state, so that in www.cosmosandhistory.org 32 LEON NIEMOCZYNSKI AND IAIN HAMILTON GRANT 33 welding, it becomes liquid or can be drawn through with an electrical arc with less resistance than paper exerts on charcoal, was my Platonic moment, such that matter, the “darkest of all things”, revealed its capacity to become at the expense of its apparent solidity, its secure three-dimensional massiveness.
    [Show full text]