Materialism Is Not the Solution Graham Harman
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The Real Estate Marketplace Glossary: How to Talk the Talk
Federal Trade Commission ftc.gov The Real Estate Marketplace Glossary: How to Talk the Talk Buying a home can be exciting. It also can be somewhat daunting, even if you’ve done it before. You will deal with mortgage options, credit reports, loan applications, contracts, points, appraisals, change orders, inspections, warranties, walk-throughs, settlement sheets, escrow accounts, recording fees, insurance, taxes...the list goes on. No doubt you will hear and see words and terms you’ve never heard before. Just what do they all mean? The Federal Trade Commission, the agency that promotes competition and protects consumers, has prepared this glossary to help you better understand the terms commonly used in the real estate and mortgage marketplace. A Annual Percentage Rate (APR): The cost of Appraisal: A professional analysis used a loan or other financing as an annual rate. to estimate the value of the property. This The APR includes the interest rate, points, includes examples of sales of similar prop- broker fees and certain other credit charges erties. a borrower is required to pay. Appraiser: A professional who conducts an Annuity: An amount paid yearly or at other analysis of the property, including examples regular intervals, often at a guaranteed of sales of similar properties in order to de- minimum amount. Also, a type of insurance velop an estimate of the value of the prop- policy in which the policy holder makes erty. The analysis is called an “appraisal.” payments for a fixed period or until a stated age, and then receives annuity payments Appreciation: An increase in the market from the insurance company. -
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. -
INTUITION .THE PHILOSOPHY of HENRI BERGSON By
THE RHYTHM OF PHILOSOPHY: INTUITION ·ANI? PHILOSO~IDC METHOD IN .THE PHILOSOPHY OF HENRI BERGSON By CAROLE TABOR FlSHER Bachelor Of Arts Taylor University Upland, Indiana .. 1983 Submitted ~o the Faculty of the Graduate College of the · Oklahoma State University in partial fulfi11ment of the requirements for . the Degree of . Master of Arts May, 1990 Oklahoma State. Univ. Library THE RHY1HM OF PlllLOSOPHY: INTUITION ' AND PfnLoSOPlllC METHOD IN .THE PHILOSOPHY OF HENRI BERGSON Thesis Approved: vt4;;. e ·~lu .. ·~ests AdVIsor /l4.t--OZ. ·~ ,£__ '', 13~6350' ii · ,. PREFACE The writing of this thesis has bee~ a tiring, enjoyable, :Qustrating and challenging experience. M.,Bergson has introduced me to ·a whole new way of doing . philosophy which has put vitality into the process. I have caught a Bergson bug. His vision of a collaboration of philosophers using his intuitional m~thod to correct, each others' work and patiently compile a body of philosophic know: ledge is inspiring. I hope I have done him justice in my description of that vision. If I have succeeded and that vision catches your imagination I hope you Will make the effort to apply it. Please let me know of your effort, your successes and your failures. With the current challenges to rationalist epistemology, I believe the time has come to give Bergson's method a try. My discovery of Bergson is. the culmination of a development of my thought, one that started long before I began my work at Oklahoma State. However, there are some people there who deserv~. special thanks for awakening me from my ' "''' analytic slumber. -
Is Plato a Perfect Idealist?
IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 19, Issue 3, Ver. V (Mar. 2014), PP 22-25 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Is Plato a Perfect Idealist? Dr. Shanjendu Nath M. A., M. Phil., Ph.D. Associate Professor Rabindrasadan Girls’ College, Karimganj, Assam, India. Abstract: Idealism is a philosophy that emphasizes on mind. According to this theory, mind is primary and objective world is nothing but an idea of our mind. Thus this theory believes that the primary thing that exists is spiritual and material world is secondary. This theory effectively begins with the thought of Greek philosopher Plato. But it is Gottfried Wilhelm Leibniz (1646–1716) who used the term ‘idealism’ when he referred Plato in his philosophy. Plato in his book ‘The Republic’ very clearly stated many aspects of thought and all these he discussed from the idealistic point of view. According to Plato, objective world is not a real world. It is the world of Ideas which is real. This world of Ideas is imperishable, immutable and eternal. These ideas do not exist in our mind or in the mind of God but exist by itself and independent of any mind. He also said that among the Ideas, the Idea of Good is the supreme Idea. These eternal ideas are not perceived by our sense organs but by our rational self. Thus Plato believes the existence of two worlds – material world and the world of Ideas. In this article I shall try to explore Plato’s idealism, its origin, locus etc. -
An Introduction to Philosophy
An Introduction to Philosophy W. Russ Payne Bellevue College Copyright (cc by nc 4.0) 2015 W. Russ Payne Permission is granted to copy, distribute and/or modify this document with attribution under the terms of Creative Commons: Attribution Noncommercial 4.0 International or any later version of this license. A copy of the license is found at http://creativecommons.org/licenses/by-nc/4.0/ 1 Contents Introduction ………………………………………………. 3 Chapter 1: What Philosophy Is ………………………….. 5 Chapter 2: How to do Philosophy ………………….……. 11 Chapter 3: Ancient Philosophy ………………….………. 23 Chapter 4: Rationalism ………….………………….……. 38 Chapter 5: Empiricism …………………………………… 50 Chapter 6: Philosophy of Science ………………….…..… 58 Chapter 7: Philosophy of Mind …………………….……. 72 Chapter 8: Love and Happiness …………………….……. 79 Chapter 9: Meta Ethics …………………………………… 94 Chapter 10: Right Action ……………………...…………. 108 Chapter 11: Social Justice …………………………...…… 120 2 Introduction The goal of this text is to present philosophy to newcomers as a living discipline with historical roots. While a few early chapters are historically organized, my goal in the historical chapters is to trace a developmental progression of thought that introduces basic philosophical methods and frames issues that remain relevant today. Later chapters are topically organized. These include philosophy of science and philosophy of mind, areas where philosophy has shown dramatic recent progress. This text concludes with four chapters on ethics, broadly construed. I cover traditional theories of right action in the third of these. Students are first invited first to think about what is good for themselves and their relationships in a chapter of love and happiness. Next a few meta-ethical issues are considered; namely, whether they are moral truths and if so what makes them so. -
An Unorthodox Husserlian Response to the Question of Transcendental Idealism
Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 1-1-2004 “Real-Idealism”: An Unorthodox Husserlian Response to the Question of Transcendental Idealism Sebastian Luft Marquette University, [email protected] Luft 1 Sebastian Luft Emory University – Alexander von Humboldt Foundation – Marquette University “Real-Idealism”: An Unorthodox Husserlian Response to the Question of Transcendental Idealism Introduction Current philosophical endeavors can be categorized as attempts that either do or do not endorse a strong notion of subjectivity. While those who reject a concept of subjectivity altogether might be called “realists,” the ones on the other side cannot, however, always be grasped under the traditional counter-title of “idealists.” This also has historical reasons. Some philosophers in the “analytic” tradition of philosophy have attacked a “reductionism” of the subject to physical states of affairs and have emphasized the irreducibility of the “first person perspective.” Yet, while this is a critique leveled at their own tradition, they would by no means call themselves “idealists.” After all, analytic philosophy was originally motivated by a realistic impulse opposed to traditional “idealistic,” or “metaphysical” paradigms.1 On the other side, in the so-called “continental” tradition, it is almost taken for granted that a strong concept of subjectivity, conceived as transcendental, be connected with some sort of idealism. This does not mean, however, that “idealism” is always a positive term (-isms always carry at least in part a negative connotation). It is dismissed by those who think the “self” that necessitates the step towards idealism is but one of the many fictions of modernity that should be “deconstructed.” Likewise, for most analytic philosophers, an idealism of whichever sort seems equally unacceptable. -
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. -
The Real Shame of the Nation the Causes and Consequences of Interstate Inequity in Public School Investments
The Real Shame of the Nation The Causes and Consequences of Interstate Inequity in Public School Investments Bruce D. Baker, Mark Weber, Ajay Srikanth, Robert Kim*, Michael Atzbi Rutgers University This report presents a first attempt at better understanding interstate variation in the costs associated with achieving common outcome goals across all settings and children. We take advantage of two recently released national data panels, applying methods used previously for inter‐district, within state analyses of the costs of meeting common standards. *William T. Grant Foundation Research Fellow The Real Shame of the Nation The Causes and Consequences of Interstate Inequity in Public School Investments Bruce D. Baker, Mark Weber, Ajay Srikanth, Robert Kim*, Michael Atzbi Rutgers University *William T. Grant Foundation Research Fellow Executive Summary For decades, school finance researchers have explored the impact of funding inequities across local public school districts within states on children’s opportunities to meet state student achievement accountability standards. Due, however, to the variation of both state achievement tests and economic conditions within and between states, there has never been a national study comparing states’ abilities to achieve a common student achievement outcome and assessing the cost associated for each state to do so. In addition, there has never been a study applying a uniform model for determining the fiscal impact of poverty on reaching a particular student achievement outcome across states. This paper presents, for the first time, a new National Education Cost Model (NECM) to better understand the relative adequacy of state investments in public schooling toward achieving common outcome goals. -
Reflexive Monism
Reflexive Monism Max Velmans, Goldsmiths, University of London; email [email protected]; http://www.goldsmiths.ac.uk/psychology/staff/velmans.php Journal of Consciousness Studies (2008), 15(2), 5-50. Abstract. Reflexive monism is, in essence, an ancient view of how consciousness relates to the material world that has, in recent decades, been resurrected in modern form. In this paper I discuss how some of its basic features differ from both dualism and variants of physicalist and functionalist reductionism, focusing on those aspects of the theory that challenge deeply rooted presuppositions in current Western thought. I pay particular attention to the ontological status and seeming “out- thereness” of the phenomenal world and to how the “phenomenal world” relates to the “physical world”, the “world itself”, and processing in the brain. In order to place the theory within the context of current thought and debate, I address questions that have been raised about reflexive monism in recent commentaries and also evaluate competing accounts of the same issues offered by “transparency theory” and by “biological naturalism”. I argue that, of the competing views on offer, reflexive monism most closely follows the contours of ordinary experience, the findings of science, and common sense. Key words: Consciousness, reflexive, monism, dualism, reductionism, physicalism, functionalism, transparency, biological naturalism, phenomenal world, physical world, world itself, universe itself, brain, perceptual projection, phenomenal space, measured space, physical space, space perception, information, virtual reality, hologram, phenomenological internalism, phenomenological externalism, first person, third person, complementary What is Reflexive Monism? Monism is the view that the universe, at the deepest level of analysis, is one thing, or composed of one fundamental kind of stuff. -
Pragmatism, Phenomenalism, and Truth Talk ROBERT BRANDOM
MIDWEST STUDIES IN PHILOSOPHY, XI1 Pragmatism, Phenomenalism, and Truth Talk ROBERT BRANDOM his essay offers a rational reconstruction of the career of a certain heroic ap- Tproach to truth-the approach whose leading idea is that the special linguistic roles of truth ascriptions are to be explained in terms of features of the ascribinns of truth, rather than of what is ascrided. The explanatory emphasis placed on the act of calling something true, as opposed to its descriptive content, qualifies theories displaying this sort of strategic commitment as ‘pragmatic’theories of truth, by con- trast to ‘semantic’ ones. The starting point is an articulation of a central insight of the classical pragmatist theories of truth espoused in different versions by James and Dewey. Developing this insight in response to various objections yields a sequence of positions ending in contemporary anaphoric semantics: prosentential theories of ‘true’ and pronominal theories of ‘refers’. These theories articulate an antirealist posi- tion about truth and reference, of the sort here called ‘phenomenalist’.Insofar as the- ories of this sort offer adequate accounts of the phenomena they address, they assert relatively narrow and clearly defined limits to the explanatory ambitions of theories couched in traditional semantic vocabularies. I The popular conception of the theory of truth of classical pragmatism is summed up in the slogan ‘The truth is what works.’ According to this view, the pragmatists were trying to give a theory of truth in the sense of offering necessary and sufficient condi- tions for possession of that property. Their innovation is then seen to consist in tak- ing the possession of this property by a belief to consist in a relation not simply to what is believed, but also to what is desired. -
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.