Tag Archives: OOP

Objects for your ears

foreign object

For those of you who aren’t aware, the recordings from the Object-Oriented Ontology Symposium are up and available for download. I’m looking to listening to these when I’m not so swamped with work!

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On Vicarious Head-Scratching

I’ve been seeing a lot on Harman and capitalism and his model of causation as “nonsense” and whatnot and thought I’d try my hand at an explanation. For one, I don’t see why Harman’s model of causation is so hard to grasp but maybe its because I have a different background than most of those involved in the theory-corner of the blogosphere. I also want to stress that I’m not an object-oriented philosopher. I have serious misgivings about OOP which will be evident from my paper for Speculations. In fact, my paper will be on the subject of change and causality. That doesn’t mean however that I don’t think highly of the theory or that Harman should be insulted or attacked. Disagreements happen, we’re all adults here.

There are essentially two modes to understanding Vicarious Causation. The first is Aristotelian, the second is Kantian. It should be noted that both of these give us different versions of Occasionalism, that is, a mediated model of causality. I think the main problem people have with Harman’s theory is that they approach it strictly from the perspective of Heidegger’s tool-analysis, which while foundational for Harman’s thought has been overshadowed by a newer model of OOP over the past year. I think this this clear from lectures he’s given recently where the tool-analysis is explained but not foundational. He’s found new, better ways to ground the theory which makes it much more historically relevant and probably much easier to grasp by those without the Heideggerian or even phenomenological baggage.

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The Botany of Desire

I’ve written about Michael Pollan before; I think his work “from the plant’s perspective” could (and should) be a great resource for both Object-Oriented Philosophy as well as Neo-Vitalism. Now my favourite of his books, The Botany of Desire, has been made into a documentary for PBS and it looks really good. Here’s a preview:


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Systems of Thought and the Issue of Names

As some of you know by now, I’ve taken something of a pet interest in the Speculative realism Wikipedia page. This isn’t because I feel like I’m any sort of authority on the subject, but I’ve read a lot of the material and basically no one else was chomping at the bit about it. Actually, as both Nick and Graham mentioned (though it was Nick who brought it to my attention), the page was basically stillborn, with so little there that people were threatening to delete it.

So I fixed it up a bit and added subsections and publications and mentioned some of the presses that have shown an interest and I think it’s a pretty decent little page now. It certainly fits the criteria of something worthy of being on Wikipedia. So now we’re out of the woods, we’re not in danger if dying of exposure without a wikipage.

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Failing the Rorschach

Rorschach Inkblot

The New York Times reports on the debate involving the posting of the ten plates of the Rorschach test to Wikipedia. There are two fundamental issues here and I find myself torn between the opposing sides. On the one hand, I largely share the information-libertarian view of the Wikipedians, information should be free to distribute and use, and of course the fact that the copyright has expired on the inkblots doesn’t hurt their case. On the other hand, it could theoretically hinder the effectiveness of the test, because not only have the inkblots themselves been posted, but included are the most common answers according to psychological research. Again, I find myself torn between the politics and the ethics of this situation.

It reminds me of a story that Zizek tells of his time in Paris, when he was undergoing analysis with Jacques-Alain Miller. Zizek knew, as I’m sure Lacan and Miller did as well, that with the knowledge of Lacanian psychoanalysis, it is nearly impossible for a true analysis. He also tells the story of one of his analyst friends who had a patient who would self-analyse, saying that things must relate to their relationship to their mother, etc, etc. I suppose what I’m really wondering about is the relationship here between knowledge and health. We seem to naturally assume that with knowledge, health will increase. I read Michael Pollan’s In Defense of Food recently (that was my email that Graham posted a while back about Pollan and OOP), and one of his central arguments is essentially that science, while trying to find out what it is that makes food healthy, makes it much less healthy. This combined with the Lacanian anecdotes and this more recent developments leads me to ask, can we only be healthy through ignorance? For all of its relations to science, how do the “speculative realists” (if the term can even still be used) compare on this issue? Coming from my background in Schelling and Hermeticism, health is explained as the sought-after balance, as an unstable yet desired equilibrium, but this balance is only truly achievable through knowledge (and incredibly difficult to maintain!). Is this even an issue that contemporary philosophy wants to deal with or is even able to deal with? Or are we left with the medical sciences, biology, and chemistry? Is a new philosophy of health possible?

[ADDENSUM: Courtesy of Ian Bogost’s twitter, a piece in the New York Times on the definition of health. Lots to chew over.]

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How it would be, if a house was dreaming

Simply amazing 3D projection by Urbanscreen.

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What kind of realism is this anyway?

From Graham:

“For me it is individual objects that are real. And what’s becoming more important to me is this question: for all those positions that call objects a useless fiction, what are they granting reality in its place?

On the one hand there is what I called, in Bristol, the “undermining” approach to objects. In other words, objects are superficial encrustations or actualizations. What is real is either a boundless apeiron, or a churning matter laced with cryptic forms, or a primordial flux, or a topological pre-individual realm.

On the other hand there is what we could call, by analogy, the “overmining” positions. For such positions, the object is not a superficial encrustation, but a pseudo-deep and spooky fiction that explains nothing, since reality is much more evident. Reality is how it manifests itself to us. Or it is a thing’s relational involvements with other things. Or it is just a bundle of qualities. And so forth.”

It would seem on first glance that a spectral realism is part of Graham’s first group, the “undermining” of objects folks. I think this is wrong though, as is the alternative. As Graham has presented these position is flawed in a particular way that I think excludes both my own position, and my reading of Schelling (Bohme would fall into this category as well), that is, what I call the Hermetic position.

As Graham puts it, on one extreme objects don’t matter because they’re really just their set of relations or maybe reality is just “how it is given to us.” The other extreme is where I think he would put me, the end which claims that objects don’t matter because what has primacy is either the whole of the cosmos before we chisel it up with perceptions and ideas, or the idea that reality is just a primal flux with objects forming as clots. In the middle of these two extremes stands OOP, the only group that says objects are themselves that which makes up reality (it’s objects all the way down), but also the whole of reality would itself be an object. In other words, for Graham and OOP in general, reality is simply an infinity of objects.

So what’s the problem for spectral realism then? I’ve said before that reality for me is simply drive, or to be even more specific, the twin drives of expansion and contraction (what Freud called the life instinct and death instinct, respectively, and which Lacan clarified in his maxim that all drives are death drives, which of course all comes from the middle period Schelling [the Freiheitsschrift and Weltalter, although part of my thesis is trying to show that it’s already there in the early work] and which originates in Jakob Bohme). Reality as drive means that all objects are temporary stabilities on the road to collapse. The problem arises however when this is taken to mean that objects are somehow not real, or “less real” than drive. For me, and I would argue this whole lineage I’ve linked myself up with, there is no “more real” or “less real,” because the Hermetic tradition has a very simple maxim: As above, so below; this is the microcosm/macrocosm relation of all reality. When Schelling writes a psychology of God (which Bohme did as well), he’s not “anthropomorphizing” as Zizek claims, but making a valid Hermetic move: all things in reality are basically the same, but not in the Neoplatonic sense of “All is One,” but in a very weird way, that if one object in reality is really understood, this knowledge is applicable to all of reality. By understanding the human mind then, we not only understand ourselves, but all of reality. This was the secret of Hermetic science, the goal of which was divine knowledge (as in, knowledge of the divine) and the method was natural philosophy, learning of the cosmos (which is why the Hermetics were so keen on things like alchemy and astronomy). When Bohme came along, he took this principle and began to understand psychology as it had never been understood before, the heritage of this work being not only Schelling, but all of psychoanalysis.

What this means for Graham’s distinction is that spectral realism also occupies a middle position, one that claims all reality is drive, but all objects are manifestations of drive, that at bottom what an object is, is drive. But all of the parts of this object are also drive, and so is the whole of reality, and so is God. It is not then that there is a churning pool of drive and then it freezes up in some parts and these are objects, rather, the relationship is one of microcosm and macrocosm: there is only drive, only becoming (in the sense of no static being and no absolute nothingness). Objects have reality, no more or less than anything else, but this reality is their drive.

Then, from Levi:

“Braver then goes on to distinguish between trivial dependent entities like beliefs and real independent entities. Attitudes towards this distinction actually define something of a fault line among Speculative Realists. Speculative Realists like Ray Brassier, Nick Srinicek, and perhaps Quentin Meillassoux (I can’t speak to Iain Hamilton Grant’s Position here) would wholeheartedly endorse Braver’s description. To be real, for these realists, is to be independent of humans. Object-Oriented realists such as myself, Graham Harman, and Bruno Latour adopt a more egalitarian ontological position. Our view is not that the puff of matter on the other side of the universe is somehow more real than the United States (an entity dependent on humans). Rather, the Object-Oriented Philosophies are united around the thesis of a flat ontology in which there is no hierarchy of being or modernist distinction between culture and nature. There is just being. Being is pluralistic and differential, coming in many kinds and flavors, but it is no less real for all that.”

I think it follows that by Levi’s distinction as well, spectral realism occupies a similar position to OOP. Nothing is more or less real than anything else, whether it is a property of civilization or nature, because all is nature; there is nothing artificial about reality. I would add though, again, that Being (qua Being) is always only an impossibility for spectral realism, that it is this perfect Being that the first drive is always striving for, while the second drive strives for the Nothing (though metaphysically, the drive for contraction, the latter of these two drives is first; there is always contraction before expansion).


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