#object-oriented philosophy

[rogueish]

"The one book that all of us would approach with greatest interest, that no human in history would be able to resist opening, would be a book of anecdotes about ourselves as told by other people. The appeal of such a book would not lie in some sort of grotesque human vanity, but in our wish to be something definite, a desire at least as great as our desire to be free. There is a profound need to escape the apparently infinite flexible subjectivity within, which feels far more amorphous to us than to anyone else."

From Graham Harman's Guerrilla Metaphysics, which I serendipitously came across in an old post from my blog just after posting about Miss Li's "The Manual", which is a song on a rather similar theme.

[endarspite-blog]

The cruel logic of technopower is manifested through the atomization-stratification and by sublimatory installment of the regimes, timetables, alienated from individual. Through such a disciplinary relations (always asymmetrical) we see the “additional governing” of the state power’s functions - on which Bourdieu once wrote. Technical power and privileges is, primarily, a power above Other through the use of Gestell (appresented locally). The sewage of techno-style is here ergonomized (performed, that is) through its substracting manifestation as a style of existence, tobto as a ‘form of life’ (Wittgenstein) or as a dimension of what Husserl called Lebenswelt. And this necessity of being attached to techno-style for an atomized and epitomized subject here stands for the true “additional” from beyond the power relation. This IS factually pure, dehumanized, a-subjected symbolic violence of state, performed here. by be bureaucracy apparatus.

/ //    /////

Логика техновласти проявляется в атомизации посредством стратификации и насаждения распорядков, режимов, через поля, в пределах которых происходит “прибавочное отправление” властных функций государства, о которых писал П. Бурдье. Технологическое господство - это, в первую очередь, господство над Другим посредством Постава (подручного). Насаждение техностиля как стиля существования, как “формы жизни” (Витгенштейн) или некой разновидности жизненного мира (Гуссерль) - такое насаждение техностиля атомизированному субъекту и является “прибавочным”, а именно - выступает как чистое, обезличенное бюрократическим аппаратом символическое насилие.

[endarspite-blog]

Visit Original Link

non-correlational noise

[endarspite-blog]

Новый органон (New organon)

Нигилизм, начиная с толкователей Ницше, понимался по большей части ошибочно - как слепое, хаотичное, слабое, пустое, безвольное отрицание, разрушение, оставляющее после себя пустоши и развалины. Напомню правду: нигилизм -- суть переоценка ценностей.

Забвению предается лишь уже-данное, уже бывшее, наличное, но обесценивание - эта недиалектическая негация - лишь одна часть, вторая - позитивное утверждение, через волю к воле и власти, две маски воли к смерти...через них осуществляется провозглашающее утверждение новых, неизвестных ценностей, переворачивание значений, синтезы дизъюнкций, слияние трансцендентного с имманентным, мысли, бытия и, наконец, Ничто.

Потому-то новый нигилизм - не философская брань, а новый реализм, новый материализм, новая теория истины, истины вымирания и открытие примордиального следа травмы жизни. Новый нигилизм превращает философию в новый органон - органон вымирания.

//

Since Nietzsche, nihilism has been mistaken for headless, feeble, devoid, powerless negation, destruction which leaves only wastelands and ruins behind it. However, the truth is that nihilism is, essentially, the transvaluation of values. 

Only the alreay-given is left behind, the one that is present-at-hand, however, the non-dialectical negation of de-valuation is the first stage, whereas the second one is a positive affirmation, through the will to will and power, these two masks of the will-to-death... they’re the tool of proclaiming affirmation of the new, unknown values, bringing the meanings down to their opposites, synthetizing of disjunctions, of surture of the transcendental to immanent, conjunction and evaluating of the thought, the Being and, at last, Nothing (which is the Real in its truth of presentation). 

Well, that’s why the new nihilism is not a kind of philosophical bawdry, but, instead: the new realism, the new materialism, the new theory of truth, the truth of extinction and the discovery of primordial trace of the Life trauma. The new nihilism turns philosophy into the new organon - the organon of extinction.

[sterwood-blog]

The same and the other at the same time maintain themselves in relationship and absolve themselves from this relation, remain absolutely separated.

Levinas, T&I, 102 (emphasis in original)

I mean, seriously, that's peak Harman.

[keleren]

Object-oriented philosophy interview

[lr288]

Object-Oriented Philosophy - Graham Harman

"Object-Oriented Philosophy," by Graham Harman, is introduced in an unexpected manner, first lightly touching upon the philosophy of speech and consciousness in the human. From just the first few paragraphs, it is apparent that Harman expresses his ideas in a complicated, yet enigmatic manner, although uniquely interesting. One quote that stood out concerning the subject of linguistic philosophy is as follows, "The ostensibly revolutionary transition from consciousness to language still leaves humans in absolute command at the center of philosophy" (94). He may be alluding to the fact that humans believe that philosophy can only exist in the realm of the human conscience. Harman continues to describe the parallel of the human environment with that of the inanimate environment, and that it is "...treated as little better than dust or rubble" (94). Harman appears to be focusing on the philosophy of the human versus that of an inanimate world. He further describes the actions of nature in comparison to that of humans. His description concerning this theory, as well as the connection between humanity and the inanimate world, is beautifully poetic;

"Red billiard billiard ball smacks green billiard ball. Snowflakes glitter in the light that cruelly annihilates them, while damaged submarines rust along the ocean floor. As flour emerges from mills and blocks of limestone are compressed by earthquakes, gigantic mushrooms spread in the Michigan forest. While human philosophers bludgeon each other over the very possibility of "access" to the world, sharks bludgeon tuna fish and icebergs smash into coastlines." (94)

Harman creates a stunning, yet terribly destructive, parallel with the human environment and that of nature, or the inanimate environment. The "inanimate" environment coexists with that of the human environment, seen on the same basic levels as our perceived world. As Harman chillingly compares the "bludgeoning" of human philosophers to that of sharks and their prey, there is a sort of specialized philosophy present in nature.

Another quote gives rise to a very different perspective of the many forms an object can assume and how it affects its identity, "The wood in a primitive sword and that in a modern windmill occupy utterly different niches of reality, unleash completely different forces in the world" (96). This creates the following questions; Does philosophy in objects develop with time as it has developed with humans? Or is it directly influenced with how humans interact with said objects? Does philosophy in objects only exist in the mind of the human?

Harman introduces yet another interesting perspective to how an object's identity is directly affected by the human, "[the bridge] too has a vastly different reality depending on whether I cross it on the way to a romantic liaison or as a prisoner underway to execution" (96). The idea presented in this quote can be connected to how one traverses a landscape, depending on their mission or mindset, and how it can literally carve out an identity for the landscape. In this way, objects are highly dependable on how humans perceive them, which may be a suitable description for "object-oriented philosophy."

[sterwood-blog]

The carnival tent rustles in the evening breeze, disturbing the moods of those that approach. Inside the tent are swarms of humans and trained animals; there are jarring sounds, strange ethnic foods, and shadows. For a few moments the music of a concealed organ is countered by the rumble of thunder, as emaciated dogs begin to whine. A small fight breaks out, soon to be halted by a sneering, scar-faced man. Suddenly, hailstones strike the roof of the tent like bullets, frightening everyone: the visitors, the fortunetellers, the unkempt and corrupted security guards, the monkeys glittering with costume jewelry. At long last, the organ player's morbid inner anger takes command, and he begins an tonal dirge that will last throughout the storm. All of this can be explained by atoms.

Graham Harman, "Guerrilla Metaphysics", p. 9. This is the best opening to a book of philosophy ever. Harman: how do you do this?