The video of my talk on Computational Kantianism from the #Accelerate General Intellect event organised by Tony Yanick and the New Centre for Research and Practice at the Pratt Institute in NYC is finally available. Unfortunately, chunks of video are missing, the sound quality is not great, and the first 10 minutes or so are absent entirely. Luckily, those first 10 minutes cover much the same ground as my talk at the Future of Mind Conference. Technical issues aside, I’m mostly happy with the content of this talk, though it covers work that is still in progress. The only qualifications I would make concern the more speculative remarks on mathematics towards the end, which I can see probably don’t have enough context for most people, especially without video of the diagrams I was using to illustrate the connections between my reading of Kant and computational trinitarianism. Moreover, I can now see that what I was saying about co-inductive types is not quite right, because it doesn’t adequately capture the speculative duality with homotopy type theory I’m circling around, even though I’m still convinced that there is a significant duality hereabouts. These are ideas I’m obviously going to have to elaborate in more detail elsewhere. Till then, this will have to do:
Archive for the Theory Category
Here is the video for my talk ‘Prometheanism and Rationalism’, which was given at Goldsmiths courtesy of Simon O’Sullivan and the Visual Cultures department in May. The same talk was given the previous week at the Dutch Art Institute’s Prometheanism 2.0 event, organised by Bassam El Baroni, alongside Patricia Reed, Yuk Hui, and Inigo Wilkins. The video for the DAI version is available here. However, as is often the case, I think the second version is better.
Here is the abstract:
The aim of this talk is to articulate and defend the connection between contemporary forms of prometheanism and rationalism. It will begin by defining prometheanism through its opposition to political liberalism and normative naturalism, as developed by the projects of left-accelerationism and xenofeminism. It will then show how the success of these oppositions is premised upon philosophical rationalism, insofar as it supplies the needed accounts of positive freedom and normative autonomy, and articulate the problems faced by alternatives to liberalism and naturalism that reject these conceptual resources. The remainder of the talk will be devoted to elaborating the account of rational agency through which these concepts should be understood. Positively, it will aim to explain what reason is, giving a minimalistic picture of the capacities its exercise involves. Negatively, it will aim to explain what reason is not, addressing some common objections to rationalism based on misunderstanding its relation to affect, embodiment, collectivity, and other issues.
I’m quite pleased with the talk overall. For those who would like to read the first half, it is available in written form here. If you’re having difficult reading the slides, they’re available here. It’s also worth pointing out that this makes a good companion to my paper ‘The Reformatting of Homo Sapiens’ (video), whose analysis of myth it borrows. Furthermore, the explanation of contemporary rationalism at the end has been developed substantially in my work on Computational Kantianism, which I’ll be sharing here eventually.
Finally, it’s worth noting that my positive thoughts on what is now more properly called Left-Accelerationism (L#A) haven’t been widely available till now. This is despite the fact that I organised the second Accelerationism Workshop at Goldsmiths, was involved in putting together #ACCELERATE: The Accelerationism Reader, and, weirdly, that my tumblr response to Malcom Harris’s confused review of the reader – ‘So, Accelerationism, what’s all that about?’ – which does it’s best to diagnose the usual errors in usage and explain the left/right distinction, is the first reference on the accelerationism wikipedia page. This talk doesn’t cover everything I have to say about the matter, and there’s still some controversy about whether the term is salvageable, given the aforementioned confusions, but it’s nice to have something people can refer to.
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.
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 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