Despite exaggerated claims about the disenchantment of the world in the modern age, religious traditions and esoteric spirituality never went away, which is not to say that the persistence of enchantment didn’t cause severe anxiety among some who wished that those things would go away. Among the persistent modes of enchantment is the practice ofContinue reading “Archetypal Astrology: Questions and Problems”
In a previous post, I pointed out the use of Socratic irony in Pierre Hadot’s writings on philosophy as a way of life involving spiritual exercises. The idea is that “Hadot’s practice of irony reveals the irony of practice.” To put it simply, practice is always hypocritical.
It’s not uncommon to hear someone propose the ethical injunction to “treat people like individuals.” It’s mostly used in reference to the complicated ethico-political problem of negotiating intersecting group dynamics: ages, genders, sexes, races, classes, ethnicities, religions, abilities, capabilities. What does it actually mean?
Provocation and interruption are, respectively, the origin and goal of philosophy. This sense of philosophy finds expression in the following quotations from Peter Sloterdijk, the first of which suggests that philosophy is a trace of an unavoidable provocation, while the second articulates the function of the philosopher as an interrupter. It is a characteristic ofContinue reading “Provocation and Interruption”
Meillassoux suggests that Kant’s Copernican revolution was not actually Copernican at all. Kant (and so many post-Kantians) improperly inverted Copernicus, returning to a pre-Copernican anthropocentrism (see “Ptolemy’s Revenge” in After Finitude). Kant is obviously anthropocentric, but is that really an inversion of the Copernican turn? Or…might we be able to speak about the birth ofContinue reading “Ptolemy’s Revenge II: The Balls of Serres”
Bruno Latour articulates a wonderful idea in An Inquiry Into Modes of Existence, where he argues that morality is in the world, not just in humans. For anything to exist it must persist in its being: everything emits “must,” like a musty smell. To be is to emit value, to evaluate. It is value allContinue reading “An Ethical Universe”
It’s worth remembering the following passage from Walter Benjamin’s classic essay on “The Work of Art in the Age of Mechanical Reproduction.” “Fiat ars—pereat mundus” says fascism, expecting from war, as Marinetti admits, the artistic gratification of sense perception altered by technology. This is evidently the consummation of l’art pour l’art. Humankind, which once, inContinue reading “Politicize Aesthetics, Don’t Aestheticize Politics”
Whitehead, Deleuze, and Derrida each discuss place by engaging, among other things, the discourse on chora (“place”) in Plato’s Timaeus, where chora is described as a “third thing” that is neither sensible (matter) nor intelligible (form), but a generative relational matrix that organizes and disturbs form/matter interactions. The recoveries of chora at work in theseContinue reading “Place in Whitehead, Deleuze, Derrida”
To find oneself in love is to find oneself not free but captivated. Eroticism is suspect to the ethical mind. Orgasm is pleasure in the breakdown of laws, action, responsibility, conscientiousness, and consciousness. Sensuality is transgressive. In the bodies denuded, sexual excitement surges in the meltdown of built-up structures. As our bodies become orgasmic, theContinue reading “Making Love with Lingis…Again.”
I just got the new issue of the journal Environmental Philosophy. The theme for this issue is time and ecology (check out the table of contents). I was excited to see a piece by Deborah Bird Rose, “Multispecies Knots of Ethical Time.” It’s a delightful piece, and to make it even better, it’s available asContinue reading “Multispecies Knots of Ethical Time”