Since the beginning of the Emancipation as Navigation Summer school, I have had numerous discussions with people about the state of contemporary philosophy, and the state of contemporary academia more generally. Some of my thoughts on the matter are expressed in the posts on the Transmodern Philosophy blog accompanying the Summer school, and others were expressed during the first public panel. I’ve had numerous questions put to me about the perspective out of which these thoughts were developed, as people have rightly surmised that there’s a certain systematic account of academia underlying them, but this is an account that I’ve never actually published in any public forum. I did begin writing something on this topic just over two years ago, an essay somewhat ambitiously titled ‘The Systemic Problems of Contemporary Academia and their Solution’, but, although I was quite happy with my analysis of the problems, it turned out to be much harder to articulate their solutions (somewhat unsurprisingly). This isn’t to say that I didn’t (or don’t) have some ideas about this, but rather that the amount of effort required to seriously think them through within the framework I’d laid out was too great to justify spending the time on it (ironically, for reasons well explained in the problems section). Despite some abortive attempts to rework the material with the brilliant Fabio Gironi, I haven’t done anything with the portion of the essay that was completed. It seems to me that now is as good a time as any to put it out here, to give some background to the things I’ve said elsewhere, and to encourage some more discussion about the predicament we philosophers and academics find ourselves in.
Archive for the Discussion Category
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
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?
Last year I gave a paper at the workshop leading up to the Sellars Centenary Conference organised by UCD in Dublin (by the wonderful Jim O’Shea, with financial help from the generous John McDowell). I was very unhappy with the paper at the time, as it seemed to me that the idea I’d attempted to articulate in the abstract didn’t pan out in the finished piece, probably due to the fact that I didn’t leave myself enough time to write it, and was, as ever, typing away right up until the last minute. In retrospect, though I still see the inadequacies of the piece, these are largely matters of a dearth of specific examples and a failure to tackle certain more tricky details, both forced upon me by the length of the presentation. So, as a first step to getting me to revise the paper into something more adequate (and hence, publishable) I’m going to put it up here for those of you interested in Sellars and/or the philosophy of perception.
The title of the paper is ‘Is there a TV in my head?: Content, Functional Mapping, and the Myth of the Given’. This is my first real foray into the philosophy of perception, and my goal was twofold: a) to articulate a worry I have with much work on perception, namely, that the notion of perceptual content is all too often implicitly defined in such a way that it vitiates the possibility of productive debate regarding whether or not it is conceptual, representational, or anything else for that matter, by outlining an alternative methodology that begins by outlining the explanatory role that the notion must play, and the resources available to it as a form of content per se, and b) to use this alternative methodology to clarify Sellars’ account of what Jim O’Shea calls the myth of the categorial given. I don’t think the paper entirely delivers, but it’s certainly on the right lines, and I aim to return to those lines when I have the time. It may also be of interest to those who’ve read my paper on Sellars and Metzinger (here), and vice versa, as it deals with some of the same issues from a different angle.
This is one of those topics on which people are even more liable to disagree with me than usual, and even potentially to take offence at my opinions, so I should probably add a few qualifiers. The piece is very short (600 words), which is a very small space in which to express an argument. If you think it’s glib, well, that’s the reason. It also makes appeals to a few important notions: action, value, beauty, art, freedom, that I have almost no space to define adequately, though I give it my best shot. They’re all used fairly precisely, so, if in doubt, read it a couple times (it is short after all!). Finally, although I’m arguing for the ethical soundness of eating meat, I’m arguing for a general principle, not for the specifics of its application. There are all sorts of exceptions and qualifications that could usefully be added to what I say, but again, there’s no space for them.
Those points aside, I’m fairly pleased with the piece, and rather enjoyed writing something short for a change. May try more of it once my current standing commitments are out of the way. Till then, enjoy!