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Object-Oriented Philosophy Graham Harman

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Object-Oriented Philosophy Graham Harman Object-Oriented Philosophy Graham Harman M. Unies Ananda Raja 1 INTISARI Artikel ini bertujuan untuk menjelaskan asumsi dasar dari filsafat Graham Harman (1968– ) yang disebut dengan Object-Oriented Philosophy. Latar belakang pemikiran Harman adalah kritiknya terhadap tendensi filsafat barat yang cenderung menjelaskan realitas secara problematis dengan dua cara, yakni mereduksi objek ke unit terkecil (undermining) atau menolak unifikasi objek dalam satu hal (overmining). Masalahuntuk dari kecenderungan kepentingan pertama adalah peninjauan ketidakmampuan menjelaskan kemunculan dan ketahanan objek, sedangkan masalah kecenderungan kedua adalah ketidamampuan menjelaskan perubahan objek. Untuk mengatasi dua kecenderungan tersebut, Harman mengembangkan pemikiran tentang objek yang didapat dengan pembacaan kritis atas gagasan intensionalitas Husserl, peranti Heidegger, dan monadologi Leibniz. Dua kesimpulan penting Harman untuk mengatasi problem tersebut adalah: pertama, membagi objek dan kualitas menjadi masing-masing dua bagian, sehingga terdapat empat hal dalam objek, yakni objek real, kualitas real, objek sensual, dan kualitas sensual. Kedua, memperluas relasi yang tidak hanya terjadi antar objek dan kualitas, tetapi juga antar objek dengan objek, dan kualitas dengan kualitas, sehingga terdapat sepuluh model hubungan dalam objek. Kedua jawaban Harman tersebut membuatnya dapat menjawab problem perubahan dengan penempatan kausalitas pada ranah sensual, dan problem kemunculan dan ketahanan objek dengan gagasan Fisi–Fusi. Konsekuensi dari filsafat yang dikembangkan Harman adalah hilangnya posisi sentral manusia dalam filsafat serta pembatasan keseluruhan hubungan dalam realitas. Kata Kunci: Object-Oriented Philosophy, Objek, Kualitas, Relasi, Desentralisasi manusia Pendahuluan apa yang disebut Quentin Meillassoux Arena Filsafat Barat Kontinental abad xxi sebagai korelasionisme. Meillassoux mende- diramaikan oleh pemain-pemain baru finisikan korelasionisme sebagai pandangan dengan munculnya gerakan yang mena- bahwa “we only ever have access to the cor- mai diri realisme spekulatif. Gerakan relation between thinking and being, and never ini diinisiasi oleh empat filsuf, yakni to either term considered apart from the other.”4 Quentin Meillassoux, Ray Brassier, Secara sederhana, filsafat hanya membicara- Graham Harman, dan Iain Hamilton Grant. kan bagaimana hubungan manusia dengan Keempat filsuf tersebut menyelenggara- dunia di luarnya dan bukan dunia di luar itu kan lokakarya berjudul Speculative Realism secara independen. di Goldsmith, University of London pada Ide mengenai korelasionisme bisa tahun 2007.2 Sebenarnya, dari keempat filsuf ditelusuri dari pernyataan Kant yang tersebut tidak ada kesepakatan untuk mem- menyatakan ketidakmungkinan menge- bangun sebuah mazhab atau doktrin filsafat tahui dunia di luar apa yang bisa tertentu. Namun, apa yang dirumuskan dicerap manusia. Kant membagi dunia ialah musuh bersama dan apa yang mereka menjadi dua. Pertama, noumena atau sepakati ialah “philosophy since the time of benda-dalam-dirinya (Das-ding-an sich) Kant has stopped talking about reality,”3 atau yakni dunia yang tidak mungkin diakses Jurnal Cogito - Vol. 4 No. 1 Mei 2017 5 m. unies ananda raja manusia. Kedua, phenomena yakni dunia spekulatif adalah suatu payung yang mem- yang nampak pada manusia. Dengan diko- bawahi filsuf-filsuf yang anti-korelasionis. tomi tersebut, filsafat hanya bisa bermain Setidaknya sampai 2013, realisme spekula- di ranah phenomena sehingga konsekuensi- tif terbagi menjadi dua, yaitu epistemisme nya, semenjak Kant, “it is no longer the mind dan anti-epistemisme.9 Meillassoux dan that conforms to objects, but rather objects that Brassier dapat dikategorikan sebagai epis- conform to the mind.”5 Dunia menyesuaikan temis karena mereka berpendapat bahwa dengan konstruksi struktur kategori yang realitas bisa diketahui. Bagi Meillassoux, a priori dan bentuk-bentuk intuisi yang uni- matematika adalah alat untuk menda- versal dan niscaya sebagai penjamin bahwa pat pengetahuan akan realitas, sedangkan pengetahuan manusia adalah mungkin. bagi Brassier adalah sains. Di sisi lain ada Revolusi Kopernikan kedua yang diseru- Harman dan Grant sebagai anti-epistemis. kan Kant membuatuntuk manusia kepentingan menjadi aktor Grant peninjauan berpendapat bahwa realitas tidak sentral di panggung filsafat. Hal tersebut bisa kita tangkap sepenuhnya.10 Demikian justru berkebalikan dengan Kopernikus pula menurut Harman, realitas adalah sesu- yang mendesentralisasi manusia dari kon- atu yang tidak dapat diketahui sepenuhnya. stelasi tata surya dengan heliosentrisme-nya. Meski sesama anti-epistemis, posisi Harman Kemudian, mengapa realisme dan berbeda dengan Grant. Menurut Harman, mengapa spekulatif? Dalam sejarah filsafat ontologi Grant berfokus pada Yang Satu barat, realisme selalu berlawanan dengan sedangkan ia sendiri membangun ontologi idealisme. Secara mudah, perbedaan kedu- yang “deal primarily with objects, with indi- anya ialah “realists assert the existence viduals, and not with disembodied productive of a world independent of human thought forces and becomings.”11 and idealists deny such an autonomous Artikel ini akan fokus membahas world.”6 Namun, perdebatan realisme dan pemikiran Graham Harman yang dise- idealisme dianggap pseudo-problem sebab butnya sebagai Object-Oriented Philosophy kuatnya dogma korelasionisme dalam filsa- atau Filsafat Berorientasikan Objek. Hal fat barat Kontinental pasca-Kant, utamanya yang menarik dari pemikirannya ialah Idealisme Jerman. Itulah mengapa para bahwa filsafat harusnya kembali menjadi filsuf realisme spekulatif memilih korela- pencinta kebijaksanaan. Artinya, filsafat, sionisme sebagai musuh bersama. Mereka meski realis, tidak bertujuan untuk men- tidak ingin terjebak pada realisme naif yang cari pengetahuan akan dunia. Akan tetapi, dengan serta-merta menganggap bahwa ada “approach the truth without ever arriving at dunia di luar sana.7 Makna spekulatif dalam it.”12 Mengapa demikian? Sebab menurut realisme spekulatif diambil dari definisi Harman, “[A]s the love of wisdom rather than Kant, yakni spekulasi sebagai usaha untuk wisdom, philosophy also aims at objects (virtue, menjelaskan kondisi yang memungkin- justice, friendship) that can never be success- kan pengetahuan manusia tentang dunia. fully defined but only indirectly approached.”13 Lantas, realisme spekulatif berpendapat Harman membangun filsafat “realisme bahwa kita bisa mengetahui adanya reali- tanpa pengetahuan”-nya dari pembacaan tas dan kita bisa berspekulasi tentang itu.8 unorthodox atas fenomenologi, yakni dengan Dari penjelasan singkat di atas diketa- mengombinasikan pemikiran Husserl ten- hui bahwa realisme spekulatif mempunyai tang objek intensional dengan pemikiran satu musuh bersama meski cara bertem- Heidegger mengenai peranti. Dengan kom- purnya berbeda. Dengan kata lain, realisme binasi itu, Harman merumuskan realisme 6 Jurnal Cogito - Vol. 4 No. 1 Mei 2017 object-oriented philosophy graham harman yang disebutnya “weird realism” sebab dalam Harman mengembangkan sistem ontologinya objek tidak bisa berhubungan ontologinya dengan pertimbangan bahwa dengan objek lain secara langsung. Dari dalam sejarah filsafat barat selalu ada ten- situ, ia mendefinisikan kembali kausalitas densi untuk membangun ontoteologi. Hal dengan penyebaban tak langsung (indirect ini didapatkan dari kritik Heidegger dan causation atau vicarious causation). Harman Jacques Derrida terhadap ontoteologi. juga membuat ontologi yang memosisikan Ontoteologi bukan berarti pemikiran yang segala sesuatu setara. Dalam ontologinya, menjadikan teologi menjadi dasar realitas. manusia tidak punya tempat spesial. Artinya, ontoteologi berarti menempatkan Penulis akan mempresen- satu entitas menjadi pondasi dari segala tasikan beberapa poin untuk sesuatu. Semisal, Thales yang menyatakan menjelaskan pemikiran Graham Harman. bahwa air adalah kenyataan fundamental Pertama, mengenaiuntuk kritik kepentinganHarman atas yang peninjauan membentuk segala sesuatu di dunia. kecenderungan-kecenderungan dalam tra- Menurut Harman, kritik terhadap disi filsafat Barat, khususnya Kontinental. ontoteologi adalah kritik terhadap meta- Kedua, perihal objek dan struktur di fisika kehadiran. Ada dua bentuk kritik dalamnya. Terakhir tentang desentralisasi Harman;17 yaitu undermining dan over- manusia dalam filsafat. mining.18 Pertama, dalam filsafat terdapat tendensi untuk mencari unit terdalam rea- Kritik terhadap Filsafat hingga litas, disebut Harman sebagai undermining. Sekarang: Underming, Overmining, dan Kedua, tendensi lain menyatakan bahwa Duomining objek itu terlalu dalam untuk direduksi. Term Object-Oriented Philosophy (oop) atau Maksudnya, tidak ada objek yang teruni- Filsafat Berorientasikan Objek dicetuskan fikasi dalam satu hal melainkan yang ada oleh Graham Harman sendiri pada 1999, hanyalah “relations, effects and events, not jauh sebelum gelombang realisme spe- underlying hidden objects.”19 Hal ini disebut kulatif bermula. Menurut Harman, yang Harman sebagai overmining. diperlukan untuk menjadi filsuf yang berori- Harman menolak undermining dan entasikan objek adalah “hold that individual overmining. Menurutnya, undermining tidak entities of various different scales are the ulti- bisa menjelaskan kemunculan (emergence) mate stuff of the cosmos.”14 Dari titik pijak dan ketahanan objek. Jika kita mereduksi ini, Harman menyatakan bahwa ada dua segala hal ke unit terkecilnya, bagaimana prinsip dalam oop.15 Pertama, seperti yang kita bisa menjelaskan kemunculan enti-
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