The End of Phenomenology the End of Phenomenology Metaphysics and the New Realism the and Metaphysics
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Philosophy in the Epoch of Alternative Facts: an Invitation from East Asia
Volume 9 Number 1 Spring 2020 pISSN 1848-4298 oISSN 2623-8381 THESIS - Vol. 9, No. 1, Spring 2020 International Research Journal ISSN: 1848-4298 (Print) ISSN: 2623-8381(Online) Philosophy in the Epoch of Alternative Facts: An Invitation from East Asia Naruhiko Mikado How to cite this article: Mikado, N. (2020). Philosophy in the Epoch of Alternative Facts: An Invitation from East Asia. Thesis. Vol. 9, No. 1. (35-57). Published online: June 30, 2020 Article received on the 8th of March, 2020. Article accepted on the 4th of May, 2020. Conict of Interest: The author declares no conict of interests. Review Article Philosophy in the Epoch of Alternative Facts: An Invitation from East Asia Naruhiko Mikado Osaka University, Osaka, Japan Email: [email protected] Abstract The primary aim of this essay was to elucidate the unique philosophical concept of “the non-interpretive”, which Masaya Chiba, one of the most prominent philosophers in East Asia, formulated mainly by bridging the theories of Quentin Meillassoux and Graham Harman, who have generally been reckoned as two of the most pivotal proponents in the contemporary philosophical movement dubbed Speculative Realism. In order to achieve the aim, the first part clarified the chief arguments and doctrines of Meillassoux’s Speculative Materialism and Harman’s Object-Oriented Philosophy. Thereupon, the second and main part investigated how Chiba invented the concept, what it precisely meant, and what insights it could offer for us. The concluding section summarized the chief arguments of this paper and sketched a worldview which we could adopt in order to survive the turbulent epoch of alternative facts and post-truth. -
Materialism Is Not the Solution Graham Harman
Materialism is Not the Solution On Matter, Form, and Mimesis Graham Harman abstract This article defends a new sense of “formalism” in philosophy and the arts, against recent materialist fashion. Form has three key opposite terms: matter, function, and content. First, I respond to Jane Bennett’s cri- tique of object-oriented philosophy in favor of a unified matter-energy, show- ing that Bennett cannot reach the balanced standpoint she claims to obtain. Second, I show that the form/function dualism in architecture gives us two purely relational terms and thus cannot do justice to the topic of form. Third, I argue against Greenberg, Heidegger, and McLuhan that content cannot be trivialized in favor of deeper form. I close with a new conception of mimesis as performance rather than as the fabrication of copies. The form underlying any work’s content is provided by the spectator herself as the only real object that does not withdraw from the aesthetic scene. keywords Formalism, materialism, mimesis, Jane Bennett, Patrik Schu- macher, Clement Greenberg, Martin Heidegger, Marshall McLuhan Object-oriented philosophy is often included on lists of recent materialist philosophies. Let me begin by decisively rejecting the term “materialism,” which I view as one of the most damaging philosophical temptations of our time. Nonetheless, the people who call object-oriented philosophy ma- terialism are not fools. There is a reason why they see a close proximity between my approach and that of other nearby authors who sympathize with materialism, whereas no one has ever called object-oriented philoso- phy “Hegelianism” or “Marxism,” for instance. -
PROPOSITIONS, OBJECTS, QUESTIONS Graham Harman, in Conversation with Jon Roffe
PARRHESIA NUMBER 21 • 2014 • 23-52 PROPOSITIONS, OBJECTS, QUESTIONS Graham Harman, in conversation with Jon Roffe The following is a near-verbatim transcription of a long conversation between Graham Harman and Jon Roffe on 30 November 2014 in Melbourne, Australia. Bryan Cooke, who transcribed this event, and I made only very minor edits in order to clarify the few moments in the recording that were par- ticularly unclear; otherwise, this is a full record of a wide-ranging discussion, including a number of questions from the floor. Parrhesia would like to thank the Cluster for the study of Organisation, Society and Markets, who hosted Graham Harman’s visit, and the Melbourne School of Continental Philosophy for their support in running the event and publishing this transcript—Jon Roffe Jon Roffe Well, first of all, thanks for being a part of this. Graham Harman Happy to be here in Australia for the first time. We’ve had a wonderful visit. We’ve been in Melbourne for two weeks. We’re going to Sydney next; I’ve heard great things about Sydney too. JR Well these people are from Melbourne so they won’t believe anything nice you say about Sydney. [laughter] So, as I’ve said, we’re keen to sort of make this a conversation more than an … interrogation. If you feel the questions are too hard, you can respond, well, as if you were being interrogated! That’s fine as well. So I sup- pose I’d like, first of all, to just begin with some very preliminary kinds of questions and sort of introduce those people who are here to your thought in a kind of very introductory way that we can delve into as time goes on. -
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 -
Objects, Technology, Existence: Engaging with Graham Harman's
Annual ETHU Seminar Objects, Technology, Existence: Engaging with Graham Harman’s OOO -online- Wednesday February 24th, 2021, 6–10 PM CET Abstracts & Bios Ecological Humanism and Our Entanglement with Things Hans Alma My presentation will focus on the question of what Graham Harman’s rejection of anthropocentrism means for contemporary humanism. In his book Facing the Planetary: Entangled Humanism and the Politics of Swarming (2017) the political philosopher William Connolly argues that we need new ways of thinking about how humans relate to other forms of being. He criticizes the modernistic and dualistic worldview of many forms of humanism, but doesn’t reject humanism as such. Connolly advocates an ‘entangled humanism’ that takes the inextricable interdependency of all forms of being into account, but that leaves room for human qualities and responsibilities. For the sake of clarity, I speak of an ‘ecological humanism’ and try to develop it in ways that are fruitful for the Belgian context. In this paper, I will study whether the archaeologist Ian Hodder’s view on the entanglement of humans and things is helpful for my endeavor to rethink humanism in non-anthropocentric ways. I will confront his view with the criticism of Harman that Hodder’s approach retains a nature/culture dualism and consider what object-oriented ontology contributes to ecological humanism. Hans Alma is Full Professor Religious Humanism and Compassion at the Vrije Universiteit Amsterdam (VU Amsterdam). Trained in cultural psychology and psychology of religion at the Radboud University Nijmegen, her research interest focuses on the human search for meaning in life. From this perspective, she explores what humanism can mean in the face of existential questions raised by the ecological crisis. -
Annual Report 2007
Danish National Research Foundation: Center for Subjectivity Research University of Copenhagen Njalsgade 140-142 DK-2300 Copenhagen S Denmark Phone: (+45) 3532 86 80 Fax: (+45) 3532 8681 Email: [email protected] Website: www.cfs.ku.dk Annual report: January 1 - December 31, 2007 Content 1. Introduction 2. Staff 3. External funding for 2007 4. Research 5. Foreign visitors 6. Activities organized by the Center 7. Teaching, supervision, evaluation 8. Various academic and administrative tasks 9. Editorial tasks 10. Collaboration (national and international) 11. Talks and lectures 12. Publications 13. Submitted/accepted manuscripts 1. Introduction The Center is an interdisciplinary "Center of Excellence" funded by the Danish National Research Foundation, with supplementary funding from the University of Copenhagen (Faculty of Humanities, Faculty of Theology and Faculty of Health Sciences). The current research program of the center, which runs from March 1, 2007 – February 28, 2012, is entitled "The Self: An Integrative Approach". The Center’s research is divided into six sections: • Self and consciousness • Core self and extended self: A viable distinction? • Infantile self-experience: A developmental perspective • Self, emotions and understanding • Disorders of self • Self and normativity Although the Center’s research is mainly focused on conceptual and theoretical issues, it is not a narrowly conceived philosophical investigation, but one that is enriched and informed by empirical research, and which involves active collaboration with psychologists, psychiatrists and neuroscientists. 1 During 2007 the Center organized, co-organized, and/or co-sponsored 7 conferences and workshops (with more than 140 speakers) as well as 10 individual guest lectures by invited speakers, and it had more than 45 foreign visitors. -
Prince of Networks: Bruno Latour and Metaphysics
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 of the work • distribute in or through a commercial body (with the exception of academic usage within educational institutions such as schools and universities) • reproduce, distribute or store the cover image outside of its function as a cover of this work • alter or build on the work outside of normal academic scholarship Cover Art The artwork on the cover of this book is not open access and falls under traditional copyright provisions and thus cannot be reproduced in any way without written permission of the artists and their agents. -
Being Someone
PSYCHE: http://psyche.cs.monash.edu.au/ Being Someone Dan Zahavi Danish National Research Foundation: Center for Subjectivity Research University of Copenhagen Denmark © Dan Zahavi [email protected] PSYCHE 11 (5), June 2005 KEYWORDS: Self, Phenomenology, Self-experience, Metzinger COMMENTARY ON: Metzinger, T. (2003) Being No One. The Self-Model Theory of Subjectivity. Cambridge, MA: MIT Press xii + 699pp. ISBN: 0-262-13417-9. ABSTRACT: My discussion will focus on what is arguable the main claim of Being No One: That no such things as selves exist in the world and that nobody ever was or had a self. In discussing to what extent Metzinger can be said to argue convincingly for this claim, I will also comment on his methodological use of pathology and briefly make some remarks vis-à-vis his understanding and criticism of phenomenology. D. Zahavi: Being Someone 1 PSYCHE: http://psyche.cs.monash.edu.au/ Being No One is a book that engages with some truly interesting questions. It is also a very long book, and it will be impossible to deal with all its suggestions and to discuss all the problems it raises in a short commentary. What I intend to do in the following is to focus on three areas. My emphasis will be on Metzinger’s main claim: no such things as selves exist in the world and nobody ever was or had a self. In discussing to what extent Metzinger can be said to argue convincingly for this claim in Being No One, I will also comment on his methodological use of pathology and briefly make some remarks vis-à- vis his understanding and criticism of phenomenology. -
Graham Harman, Immaterialism
Review Article Theory, Culture & Society 0(0) 1–17 ! The Author(s) 2019 Graham Harman, Article reuse guidelines: sagepub.com/journals-permissions Immaterialism: Objects DOI: 10.1177/0263276418824638 and Social Theory journals.sagepub.com/home/tcs Norah Campbell Trinity College Dublin Stephen Dunne University of Edinburgh Paul Ennis University College Dublin Abstract The philosopher Graham Harman argues that contemporary debates about the nature of reality as such, and about the nature of objects in particular, can be mean- ingfully applied to social theory and practice. With Immaterialism, he has recently provided a case-based demonstration of how this could happen. But social theorists have compelling reasons to oppose object-oriented social theory’s 15 principles. Fidelity to Harman’s aesthetic foundationalism, and his particular use of serial endo- symbiosis theory as a mechanism of social change, constrain the very practices which it is supposed to enable. However, social theory stands to benefit from object- oriented philosophy through what we call posthuman relationism – characterised as a commitment to the reality of the nonhuman, but not divorced from the human. The emphasis in object-oriented social theory on how objects withdraw from cognitive or affective capture and representation needs to be tempered by an equal focus on how objects appeal. Keywords Graham Harman, object-oriented social theory, posthuman relationism, symbiosis Immaterialism: Objects and Social Theory Graham Harman London: Polity Press, 2016. Corresponding author: Norah Campbell. Email: [email protected] Extra material: http://theoryculturesociety.org/ 2 Theory, Culture & Society 0(0) Introducing Object-Oriented Ontology Graham Harman is the creator and most prolific advocate of object- oriented ontology’s (OOO’s) dissemination. -
Protosociology Volume 36/2019: Senses of Self … 4 Contents
ProtoSociology — www.protosociology.de — An International Journal of Interdisciplinary Research ProtoSociology is an interdisciplinary journal which crosses the borders of philosophy, social sciences, and their corresponding disciplines for more than two decades. Each issue concentrates on a specific topic taken from the current discussion to which scientists from different fields contri- bute the results of their research. ProtoSociology is further a project that examines the nature of mind, Senses of Self language and social systems. In this context theoretical work has been | Approaches to Pre-Reflective done by investigating such theoretical concepts like interpretation and Self-Awareness (social) action, globalization, the global world-system, social evolution, and the sociology of membership. Our purpose is to initiate and enforce Edited by Marc Borner, Manfred Frank, and Kenneth Williford basic research on relevant topics from different perspectives and tradi- tions. Editor: Gerhard Preyer Senses of Self Vol. 36: Vol. ProtoSociology } Vol. 35: Joint Commitments Vol. 34: Meaning and Publicity Vol. 33: The Borders of Global Theory – Reflections from Within and Without Vol. 32: Making and Unmaking Modern Japan Volume 36, 2019 © 2019 Gerhard Preyer Frankfurt am Main http://www.protosociology.de [email protected] Erste Auflage / first published 2019 ISSN 1611–1281 Bibliografische Information Der Deutschen Bibliothek Die Deutsche Bibliothek verzeichnet diese Publikation in der Deutschen Natio nal bibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.ddb.de abrufbar. Alle Rechte vorbehalten. Das Werk einschließlich aller seiner Teile ist urheberrechtlich geschützt. Je de Ver wertung außerhalb der engen Grenzen des Urheberrechtsgesetzes ist ohne Zu stimmung der Zeitschirft und seines Herausgebers unzulässig und strafbar. -
BETWEEN GRAHAM HARMAN and the DELEUZO-WHITEHEADIAN AXIS Adrian Ivakhiv
PARRHESIA NUMBER 19 • 2014 • 65-78 BEATNIK BROTHERS? BETWEEN GRAHAM HARMAN AND THE DELEUZO-WHITEHEADIAN AXIS Adrian Ivakhiv INTRODUCTION Recent years have seen a surge of interest among Deleuzian and post-Deleuzian theorists in the metaphysical writings of Alfred North Whitehead. To many, there is a natural affinity between Deleuze and Whitehead, one that is continuous with a line of other thinkers—from Spinoza and Bruno to Bergson, Peirce, James, Simondon, Tarde, Serres, Stengers, and Latour—who are unified by an interest in process, affectivity, and a dynamic and relational ontology.1 Responding to this interest, Graham Harman has argued that these thinkers are falsely allied in a “beatnik brotherhood” of “process philosophers” or “philosophers of immanence.”2 At heart, he counters, their philosophies are radically different. This article examines what is at stake in this debate between Harman and the Deleuzo-Whiteheadians. Ex- amining a series of recent writings by Harman, I will show that Harman overdraws the differences between Whitehead and Deleuze in order to privilege the radical distinction between objects and relations that is at the heart of his own object-oriented ontology (OOO). I will examine some affinities and differences between Har- man’s account of objects and Whitehead’s account of actual occasions, and suggest that the two are not as far apart as Harman makes them appear. The key difference between them, and therefore the central stake in the debate between object-oriented and process-relational ontologies, concerns their respective understandings of temporality. In comparing Harman’s object-oriented ontology with the process-relational metaphysics of Whitehead (and, by extension, Deleuze), this article intends to contribute to a debate that has transpired in what has been called the “speculative realist blogosphere” since at least 2009. -
Object Oriented Ontology Versus New Materialism
Neil Leach Digital Tool Thinking: EGS/Tongji/FIU Object Oriented Ontology versus New Materialism ABSTRACT Within contemporary philosophy, two apparently similar movements have gained attention recently, New Materialism and Object Oriented Ontology. Although these movements have quite distinct genealogies, they overlap on one key issue: they are both realist movements that focus on the object. In contrast to much twentieth-century thinking centered on the subject, these two move- ments address the seemingly overlooked question of the object. In shifting attention away from the anthropocentrism of Humanism, both movements can be seen to subscribe to the broad principles of Posthumanism. Are these two movements, however, as similar as they first appear? And how might they be seen to differ in their approach to digital design? This paper is an attempt to evaluate and critique the recent strain of Object Oriented Ontology and question its validity. It does so by tracing the differences between OOO and New Materialism, specifically through the work of the neo-Heideg- gerian philosopher Graham Harman and the post-Deleuzian philosopher Manuel DeLanda, and by focusing on the question of the ‘tool’ in particular. The paper opens up towards the question of the digital tool, questioning the connection between Object Oriented Ontology and Object Oriented Programming, and introducing the theory of affordances as an alternative to the stylistic logic of ‘parametricism’ as a way of understanding the impact of digital tools on architectural production.