It’s been a while since I’ve managed to put anything up here. However, I recently gave a short presentation at the Incredible Machines conference in Vancouver – via google hangouts – on the intersection of the ideas of technocracy and classless society. The conference was very interesting, and a really impressive experiment in teleconferencing, though it was hit by a few technical problems. The audio cut out during my presentation, but I was very graciously given the chance to re-record it. The result was somewhat longer, but also somewhat clearer than the original. It is now available online here. Enjoy!
As anyone who has been reading this blog for any length of time knows, brevity is not one of my virtues. I’m quite pleased with the whole project of Deontologistics, and still plan to continue posting the sorts of long pieces that it’s known for (albeit less frequently than I used to). However, I’ve come to realise the benefit of having a space to express thoughts that are too long for twitter (@deontologistics) but too short or ill-formed for me to be comfortable posting them here. At the same time, although I have occasionally touched on topics that extend beyond pure philosophy, this blog is very much a philosophy blog, and I’m reluctant to use it to take positions on questions of politics, art, and other issues.
For these reasons, I’ve opened up a new tumblr blog, Dialectical Insurgency, with the aim of encouraging myself to share (and thus formulate) shorter and more in-progress ideas on a variety of topics. I’ve just put up some thoughts on cognitive economics and stress that’ve been floating around in my brain for a while now. I hope some of you might find it interesting.
I’ve read a couple interesting posts over the last few days on the topic of the analytic/continental divide. The first was Jon Cogburn’s post linking to Ray Brassier’s talk on Sellars’ Nominalism at the Matter of Contradiction conference in London in March (the video unfortunately cuts out before the Q&A that I was involved in). Jon presents some interesting remarks on the ‘divide’ from the perspective of someone with analytic training who has subsequently attempted to enter the world of continental philosophy, at least in its American form (the centre of which seems to be SPEP). The second was Roman Altshuler’s post on the importance of dialog between continental and analytic philosophy. Roman’s post is a fantastic contrast to Jon’s insofar as it seems to come from the opposite direction: someone with loosely continental training coming to analytic work later, albeit from a European perspective (in which the ‘divide’ is configured quite differently). In addition, the comments on Roman’s post raise some very interesting issues, such as the problems caused by differences in the way AOS/AOC distinctions are configured between the traditions (i.e., thematics vs. history) . This is something that causes me serious headaches when trying to put my own CV together. I usually find discussions of the divide to be severely worn and uninteresting, but these were exceptions and are very worth reading.
Still, I think I should probably briefly state my own view of the issue here, as it has mutated quite a bit over the years. In short, I think the ‘bridging’ metaphor in terms of which these debates are usually configured has become part of the problem labelled by the word ‘divide’ and that it must be burned if we are to solve this problem (or any subset of problems that constitute it). I studied both analytic and continental philosophy at undergraduate, did an MA in Continental Philosophy with a dissertation on Deleuze’s metaphysics, did a PhD on Heidegger’s account of the Question of Being and its relation to metaphysics, and am now heavily bound up in work on Quine, Sellars, Brandom, and a number of self-identifying analytic thinkers. I have discovered time and time again that I simply do not fit in to the neat set of categories that the divide/bridge framing sets up. Continue reading
As many of you will already know, there was a small workshop on the theme of accelerationism at Goldsmith’s earlier this month, at which myself and a few others spoke. Despite two out of five speakers having to pull out on short notice due to illness, the workshop went very well, and I was rather pleased with the talks and the discussion that ensued after them. However, given the absence of those speakers, we didn’t really come close to defining ‘accelerationism’, which is still a nebulous term, even if it connects many things that we were all interested in. For this and other reasons, not everyone was happy having the talks and discussion recorded and put online.
However, I’m quite happy to make my own talk available, as it does a good job of connecting various things I’ve discussed on this blog over the last couple years, most importantly my concerns with the concepts of Freedom, Beauty, and Justice, and the connections between them. The talk also contains some quick remarks on the critique of liberalism, but I didn’t have the time to develop these in the depth I’d like. Hopefully I’ll get the chance to work all this up into a more coherent and detailed piece at some point. For now, you’ll just have to listen to this.
Atheology has just put up another post on my interpretation of Deleuze, this time based on my more recent paper ‘Ariadne’s Thread: Temporality, Modality, and Individuation in Deleuze’s Metaphysics’ (available here). It’s a very generous and thorough reading of the paper, in relation to the other things I’ve written about Deleuze on the blog. Though he expresses a certain dissatisfaction with the unfinished character of the essay (it was written for an hour length presentation, and alas, was inevitably consumed by preliminaries) in parallel with his dissatisfaction at the unfinished character of my posts on Deleuze and Sufficient Reason (available here), he also says:
This strikes me as an extremely promising angle of approach and one which could easily yield a book-length treatment, perhaps under the title Ariadne’s Thread: Deleuze and the Song of Sufficient Reason. For me this approach represents tangible progress in the study of Deleuze’s thought.
I can only feel humbled by such praise, and would love to write this book one of these days. Alas, I am stuck in the same position as many of my compatriots, unsure as to which aspects of my work will lead to stable employment, so it’ll have to wait for now. That being said, I do intend to extend the ‘Ariadne’s Thread’ paper for publication at some point, once a few other commitments are out of the way. As such, the comments in Atheology’s post are very helpful and useful. However, there are a number of possible misunderstandings and points that can be addressed quickly, and so I will endeavour to do so here. I’ll try to number the points to keep them brief and organised. Continue reading
This post is in many ways long overdue. I received a free copy of Sinead Murphy’s The Art Kettle last year, with the promise that I’d review it. The book made an instant impression on me, but for various reasons (personal and professional) the review went by the wayside. I returned to the book recently with the intention of finally finishing the review and submitting it to the British Postgraduate Journal of Aesthetics. However, I found it even richer than the first time I read it, and the piece quickly spiralled beyond the word limit of a short review (it was meant to be 2000 words, and is now around 6000). Re-reading the book and writing the review has helped me to focus and develop some of the ideas about aesthetics and beauty that I’ve been discussing for a while now, and which I discussed with a number of people at the recent Speculative Aesthetics event in London. It thus contains a brief, but reasonably thorough overview of my more mature thinking on these topics, and may be of interest to those who read this blog.
As such, I’m putting up the current draft for people to read: ‘The Ends of Beauty: Sinead Murphy’s The Art Kettle‘. This should get edited and adapted for publication soon (possibly in Pli, possibly elsewhere), and so comments are thoroughly welcomed. Finally, it should go without saying that I think you should all buy this book. If you’re interested in art-theory, and particularly if you’re fed up of the state of contemporary art, The Art Kettle will stimulate you and give you new theoretical tools to deal with it. Plus, it’s cheap, short, and well written. What’re you waiting for?