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
Greetings to everyone. My hit total passed 10,000 a few days ago, and I’d just like to thank everyone who has been reading this blog since I started it up in August last year. I’m still working my way through writers block, but this was going around in my head, so I’ve put it on paper (so to speak).
Graham recently posted a two part response (here and here) to my last post (here) in our ongoing discussion over the viability of his object-oriented philosophical position. There’s a lot there to respond to, and I suspect that he’s misunderstood some of what I said, and sidestepped some objections I don’t think he’s entitled to sidestep. However, its also clear that I’ve misunderstood him in a few places (and that I still don’t get other bits of what he’s doing, alas more reading required…), so I’ll try to be as even handed as I can.
Levi recently launched a couple new salvo’s in the debate over normativity (here, here, here and a bit earlier here), and although he hasn’t mentioned me, I think his reference to ‘transcendentalists’ who are concerned with guaranteeing normativity is probably aimed in this direction, especially after our earlier exchange over Latour (here and here on deontologistics, which petered out in a comment exchange here on larvalsubjects), and his reference to the ‘howler’ that norms don’t exist.
The major thrust of Levi’s argument still seems to be that concern with transcendental normativity precludes the possibility of first analysing the real social conditions (and their causes) that underlie undesirable political states of affairs, and then acting upon these analyses in strategic ways to undermine these and potentially produce new and better social configurations. This is put in a slightly more inflamatory way in his comparison of philosophers of normativity with the kid in the playground that thinks shouting at the top of his voice that the bully is in the wrong is enough to stop the bully. I’ll try to take this jab in good spirit.
There has recently been an interesting (and somewhat turbulent) discussion regarding Latour’s Actor-Network Theory (ANT) and the Object-Oriented Ontologies (OOO) that are influenced by it, in relation to the kind of politics these theories can support.
There is obviously Nick Srnicek’s very interesting piece from the Militant Dysphoria conference (available here), which tries to show how ANT provides some useful resources for reconsidering the nature of political action, and his recent additional commentary on it (here), which situates this piece in relation to the notion of folk-politics (something I myself have talked about here, but with a slightly different twist).
Then there is the more fiery (though now thankfully cooled) exchange between Reid Kane at Planomenology (here and here) and Levi at Larval Subjects (here, here, here and here) over whether either Latour’s ANT or OOO has neo-liberal political implications. This obviously got out of hand, but it strikes me that the real intuition behind the argument that Reid was making (and that others have also been making), was never made fully explicit. Without wishing to blow on the embers, I feel that it would be helpful for this intuition (as I see it) to be properly formulated. This also gives me an opportunity to work out some other thoughts about Latour’s position which have been haunting me.
The proviso here is that I am neither an expert on Latour or on OOO, although I will admit to having read more of the former than the latter. So, it is possible that my reading, and the implications I draw from it, will be faulty. As ever, I am happy to be corrected. That being said, I will proceed anyway, while the point is fresh in my mind.
Edit: It is of course also important to note that there are different variants of OOO, and not all will endorse or take up the Latourian positions I’m trying to analyze here, at least in the way they are found here.