There's a new movement in philosophy since 2008 loosely clustered around the schools of Speculative Realism, Transcendental Materialism, and Graham Harman's Object Oriented Ontology. Immediately upon reading of the latter I was reminded both of Heidegger's broad definition of Being including fictional and actual objects (all nouns) as well as Aristotle's account of substances (for Aristotle a horse is a substance.)The phenomenology of objects reminds me also of Gaston Bachelard's poetic works on fire, water, and space. I hope to include in this thread more info on this various aspects of this philosophy and its application to our modern lives. Here's a rundown on OOO from Wikipedia:
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"The central tenet of object-oriented philosophy (OOP) is that objects have been given short shrift for too long in philosophy in favour of more "radical approaches". Graham Harman has classified these forms of "radical philosophy" as those that either try to "undermine" objects by saying that objects are simply superficial crusts to a deeper underlying reality, either in the form of monism or a perpetual flux, or those that try to "overmine" objects by saying that the idea of a whole object is a form of folk ontology, that there is no underlying "object" beneath either the qualities (e.g. there is no "apple", only "red", "hard", etc.) or the relations (as in both Latour and Whitehead, the former claiming that an object is only what it "modifies, transforms, perturbs, or creates"[10]). OOP is notable for not only its critique of forms of anti-realism, but other forms of realism as well. Harman has even claimed that the term "realism" will soon no longer be a relevant distinction within philosophy as the factions within Speculative Realism grow in number. As such, he has already written pieces differentiating his own OOP from other forms of realism which he claims are not realist enough as they reject objects as "useless fictions".
According to Harman, everything is an object, whether it be a mailbox, electromagnetic radiation, curved spacetime, the Commonwealth of Nations, or a propositional attitude; all things, whether physical or fictional, are equally objects. Expressing strong sympathy for panpsychism, Harman proposes a new philosophical discipline called "speculative psychology" dedicated to investigating the "cosmic layers of psyche" and "ferreting out the specific psychic reality of earthworms, dust, armies, chalk, and stone".
Harman defends a version of the Aristotelian notion of substance. Unlike Leibniz, for whom there were both substances and aggregates, Harman maintains that when objects combine, they create new objects. In this way, he defends an a priori metaphysics that claims that reality is made up only of objects and that there is no "bottom" to the series of objects. In contrast to many other versions of substance, Harman also maintains that it need not be considered eternal, but as Aristotle maintained, substances can both come to be and pass away. For Harman, an object is in itself an infinite recess, unknowable and inaccessible by any other thing. This leads to his account of what he terms "vicarious causality". Inspired by the occasionalists of Medieval Islamic Philosophy, Harman maintains that no two objects can ever interact save through the mediation of a "sensual vicar".[12] There are two types of objects, then, for Harman: real objects and the sensual objects that allow for interaction. The former are the things of everyday life, while the latter are the caricatures that mediate interaction. For example, when fire burns cotton, Harman argues that the fire does not touch the essence of that cotton which is inexhaustible by any relation, but that the interaction is mediated by a caricature of the cotton which causes it to burn."====https://en.wikipedia.org/wiki/Speculative_realism
On Transcendental Materialism:
"There are at least two strains of transcendental materialism:
1-Psychoanalytic/Zizekian
2-Deleuzo-Guattarian/Land
3-And then the question becomes whether Iain Hamilton Grant is a different strain altogether or not
1-The first strain has been laid out by Adrian Johnston – which centers on a theory of the material for the more than material, the subject as escaping the bounds of its material genesis. This theory asserts that the division between soma and psyche is false and that the transcendental arrives immanently (xxiii-xxiv, Zizek’s Ontology). While transcendental materialism appears in Johnston’s work primarily as theory of the subject there are instances where it is applied more broadly.
“Transcendental materialism posits, in short, a self sundering material Grund internally producing what (subsequently) transcends it.” (Zizeks Ontology, 61). The discussion always turns back to the ontogenesis of the subject (this is, admittedly, Johnston and Zizek’s interest after all). Towards the end of the text Johnston continues:
“The transcendental materialist theory of the subject is materialist insofar as it maintains that this thus generated ideal subjectivity thereafter achieves independence from the ground of its material sources and thereby starts to function as a set of possibility conditions for forms of reality irreducible to explanatory discourses allied to traditional versions of materialism.” (Zizek’s Ontology, 275).
While the one way and immanent explosion of the transcendent from the material is perfectly Schellingian, this emergence is always ideal, in terms for the subject, such as the grasp of language. Since Zizek’s Hegelian move is to make the noumenal/phenomenal split within the phenomenal itself the generation from the non-material is transcendent in so far as it transcends the non-material, making the non-material merely the pre-ideal.
This is particularly evident in Zizek’s reading of Schelling as he reduces Schelling’s project to tracing the pre-subjective (as opposed to viewing nature or the noumenal as extra-subjective). Johnston does a good job of drawing out how Schelling turns the Kantian critique against Kant in that Kant does not account for the non-empirical arrival of the empirical realm (Zizek’s Ontology, 73-74). Yet, following Zizek, these reigme of the non-empirical is transformed into the pre-symbolic. Furthermore, the imprint of the real on the ideal is (Zizek argues following the early and late Schelling) experienced as raw sensation (Zizek’s Ontology, 76).
Zizek effectively re-Kantianizes Schelling reorienting Schelling as a more self-critical Kant – the critical project turned against itself as ontologically aware critique.
This extension of critique and the empirical registering of the non-empirical as raw sense brings transcendental materialism into the space of Deleuze and Guattari as well as Nick Land."===https://naughtthought.wordpress.com/2011...alism-pt1/
"Speculative Realism is a contemporary philosophical movement taking its name from a 2007 conference held at Goldsmiths College in London, England. Speculative Realism is difficult to define: like the hodgepodge of divergent theories falling under the label Postmodernism, it is less an internally consistent set of ideas than a diverse group of theories unified against a common adversary. Speculative Realists and their allies are combating what they call “correlationism,” or the belief that all existence is reducible to the human experience of existence. Thus they claim, against theorists as varied as Immanuel Kant, Jacques Derrida, and Karl Marx, that there is a world outside of the mind, language, and economic forces. The exact nature of this world, however, is the source of much dispute.
Speculative Realism is an apt subject for Internet research since much of the discussion surrounding it has taken place online. Additionally, traditional print reference resources, such as the Oxford Companion to Philosophy or the Routledge Encyclopedia of Philosophy, are silent on this recent trend. Worst of all, two of the best Internet reference resources, the Stanford Encyclopedia of Philosophy and the Internet Encyclopedia of Philosophy, also lack entries for Speculative Realism, most of its related theories, and its leading figures."===http://crln.acrl.org/content/71/6/305.full
Interview with Graham Harman:
http://eeevee2.blogspot.com/2011/10/inte...arman.html
"GH: An object is a unified entity that has qualities differentiating it from all other objects. The majority of philosophies we see are attempts to annihilate most objects. This is done by those who want to say that there are no mid-sized horses, tables, and chairs in the world, but only tiny little particles or mathematical structures. But they fail in this effort, because larger-scale objects are not merely an illusory aggregate of the behavior of their tiny little components.
The other kind of reductionist works in the opposite direction. They say that there are no objects because objects are merely superstitious fictions posited as lying beneath whatever is presented to the mind, or whatever has real effects in the world. But they fail as well, because if objects were nothing more than their givenness to the mind or their effects in the world here and now, there would be no reason for anything ever to change. There would be no surplus in the present world capable of making things other than they currently are, just as Aristotle saw when critiquing the Megarians for saying that no one is a house builder unless they are building a house at this exact moment. (I simply disagree with Aristotle that “potentiality” is the way to solve the problem.)
Objects are paradoxes, because they are more than their subcomponents but less than their effects on other things. Objects live on the mezzanine level of the world. Or rather, there are countless mezzanine levels in the world, because a proton is an object no less than a horse is.
This makes some people worry, because they assume that this would lead to a wild proliferation of imaginary entities bloating the cosmos. But there is no problem here, since not all objects are real. If I conceive of some bizarre monster, it is no less an object than genuine trees and horses are. But whereas the trees and horses are deeper than any possible effects they might have (because they are real objects) and can act on each other even if all humans are dead, the same is not true of the monster in my mind (which Husserl called intentional objects, a term long since distorted to mean the same thing as “real,” though it means exactly the opposite)."
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"The central tenet of object-oriented philosophy (OOP) is that objects have been given short shrift for too long in philosophy in favour of more "radical approaches". Graham Harman has classified these forms of "radical philosophy" as those that either try to "undermine" objects by saying that objects are simply superficial crusts to a deeper underlying reality, either in the form of monism or a perpetual flux, or those that try to "overmine" objects by saying that the idea of a whole object is a form of folk ontology, that there is no underlying "object" beneath either the qualities (e.g. there is no "apple", only "red", "hard", etc.) or the relations (as in both Latour and Whitehead, the former claiming that an object is only what it "modifies, transforms, perturbs, or creates"[10]). OOP is notable for not only its critique of forms of anti-realism, but other forms of realism as well. Harman has even claimed that the term "realism" will soon no longer be a relevant distinction within philosophy as the factions within Speculative Realism grow in number. As such, he has already written pieces differentiating his own OOP from other forms of realism which he claims are not realist enough as they reject objects as "useless fictions".
According to Harman, everything is an object, whether it be a mailbox, electromagnetic radiation, curved spacetime, the Commonwealth of Nations, or a propositional attitude; all things, whether physical or fictional, are equally objects. Expressing strong sympathy for panpsychism, Harman proposes a new philosophical discipline called "speculative psychology" dedicated to investigating the "cosmic layers of psyche" and "ferreting out the specific psychic reality of earthworms, dust, armies, chalk, and stone".
Harman defends a version of the Aristotelian notion of substance. Unlike Leibniz, for whom there were both substances and aggregates, Harman maintains that when objects combine, they create new objects. In this way, he defends an a priori metaphysics that claims that reality is made up only of objects and that there is no "bottom" to the series of objects. In contrast to many other versions of substance, Harman also maintains that it need not be considered eternal, but as Aristotle maintained, substances can both come to be and pass away. For Harman, an object is in itself an infinite recess, unknowable and inaccessible by any other thing. This leads to his account of what he terms "vicarious causality". Inspired by the occasionalists of Medieval Islamic Philosophy, Harman maintains that no two objects can ever interact save through the mediation of a "sensual vicar".[12] There are two types of objects, then, for Harman: real objects and the sensual objects that allow for interaction. The former are the things of everyday life, while the latter are the caricatures that mediate interaction. For example, when fire burns cotton, Harman argues that the fire does not touch the essence of that cotton which is inexhaustible by any relation, but that the interaction is mediated by a caricature of the cotton which causes it to burn."====https://en.wikipedia.org/wiki/Speculative_realism
On Transcendental Materialism:
"There are at least two strains of transcendental materialism:
1-Psychoanalytic/Zizekian
2-Deleuzo-Guattarian/Land
3-And then the question becomes whether Iain Hamilton Grant is a different strain altogether or not
1-The first strain has been laid out by Adrian Johnston – which centers on a theory of the material for the more than material, the subject as escaping the bounds of its material genesis. This theory asserts that the division between soma and psyche is false and that the transcendental arrives immanently (xxiii-xxiv, Zizek’s Ontology). While transcendental materialism appears in Johnston’s work primarily as theory of the subject there are instances where it is applied more broadly.
“Transcendental materialism posits, in short, a self sundering material Grund internally producing what (subsequently) transcends it.” (Zizeks Ontology, 61). The discussion always turns back to the ontogenesis of the subject (this is, admittedly, Johnston and Zizek’s interest after all). Towards the end of the text Johnston continues:
“The transcendental materialist theory of the subject is materialist insofar as it maintains that this thus generated ideal subjectivity thereafter achieves independence from the ground of its material sources and thereby starts to function as a set of possibility conditions for forms of reality irreducible to explanatory discourses allied to traditional versions of materialism.” (Zizek’s Ontology, 275).
While the one way and immanent explosion of the transcendent from the material is perfectly Schellingian, this emergence is always ideal, in terms for the subject, such as the grasp of language. Since Zizek’s Hegelian move is to make the noumenal/phenomenal split within the phenomenal itself the generation from the non-material is transcendent in so far as it transcends the non-material, making the non-material merely the pre-ideal.
This is particularly evident in Zizek’s reading of Schelling as he reduces Schelling’s project to tracing the pre-subjective (as opposed to viewing nature or the noumenal as extra-subjective). Johnston does a good job of drawing out how Schelling turns the Kantian critique against Kant in that Kant does not account for the non-empirical arrival of the empirical realm (Zizek’s Ontology, 73-74). Yet, following Zizek, these reigme of the non-empirical is transformed into the pre-symbolic. Furthermore, the imprint of the real on the ideal is (Zizek argues following the early and late Schelling) experienced as raw sensation (Zizek’s Ontology, 76).
Zizek effectively re-Kantianizes Schelling reorienting Schelling as a more self-critical Kant – the critical project turned against itself as ontologically aware critique.
This extension of critique and the empirical registering of the non-empirical as raw sense brings transcendental materialism into the space of Deleuze and Guattari as well as Nick Land."===https://naughtthought.wordpress.com/2011...alism-pt1/
"Speculative Realism is a contemporary philosophical movement taking its name from a 2007 conference held at Goldsmiths College in London, England. Speculative Realism is difficult to define: like the hodgepodge of divergent theories falling under the label Postmodernism, it is less an internally consistent set of ideas than a diverse group of theories unified against a common adversary. Speculative Realists and their allies are combating what they call “correlationism,” or the belief that all existence is reducible to the human experience of existence. Thus they claim, against theorists as varied as Immanuel Kant, Jacques Derrida, and Karl Marx, that there is a world outside of the mind, language, and economic forces. The exact nature of this world, however, is the source of much dispute.
Speculative Realism is an apt subject for Internet research since much of the discussion surrounding it has taken place online. Additionally, traditional print reference resources, such as the Oxford Companion to Philosophy or the Routledge Encyclopedia of Philosophy, are silent on this recent trend. Worst of all, two of the best Internet reference resources, the Stanford Encyclopedia of Philosophy and the Internet Encyclopedia of Philosophy, also lack entries for Speculative Realism, most of its related theories, and its leading figures."===http://crln.acrl.org/content/71/6/305.full
Interview with Graham Harman:
http://eeevee2.blogspot.com/2011/10/inte...arman.html
"GH: An object is a unified entity that has qualities differentiating it from all other objects. The majority of philosophies we see are attempts to annihilate most objects. This is done by those who want to say that there are no mid-sized horses, tables, and chairs in the world, but only tiny little particles or mathematical structures. But they fail in this effort, because larger-scale objects are not merely an illusory aggregate of the behavior of their tiny little components.
The other kind of reductionist works in the opposite direction. They say that there are no objects because objects are merely superstitious fictions posited as lying beneath whatever is presented to the mind, or whatever has real effects in the world. But they fail as well, because if objects were nothing more than their givenness to the mind or their effects in the world here and now, there would be no reason for anything ever to change. There would be no surplus in the present world capable of making things other than they currently are, just as Aristotle saw when critiquing the Megarians for saying that no one is a house builder unless they are building a house at this exact moment. (I simply disagree with Aristotle that “potentiality” is the way to solve the problem.)
Objects are paradoxes, because they are more than their subcomponents but less than their effects on other things. Objects live on the mezzanine level of the world. Or rather, there are countless mezzanine levels in the world, because a proton is an object no less than a horse is.
This makes some people worry, because they assume that this would lead to a wild proliferation of imaginary entities bloating the cosmos. But there is no problem here, since not all objects are real. If I conceive of some bizarre monster, it is no less an object than genuine trees and horses are. But whereas the trees and horses are deeper than any possible effects they might have (because they are real objects) and can act on each other even if all humans are dead, the same is not true of the monster in my mind (which Husserl called intentional objects, a term long since distorted to mean the same thing as “real,” though it means exactly the opposite)."