Tag Archives: new materialism

Notes on Immaterialism

A good theory must ultimately draw distinctions between different kinds of beings. However, it must earn these distinctions rather than smuggling them in beforehand, as occurs frequently in the a priori modern split between human beings on one side and everything else on the other (see Latour 1993 [We Have Never Been Modern]). This answers the question of why an object-oriented approach is desirable: a good philosophical theory should begin by excluding nothing. And as for those social theories that claim to avoid philosophy altogether, they invariably offer mediocre philosophies shrouded in the alibi of neutral empirical fieldwork. (Harman, Immaterialism, p. 4)

In Immaterialism: Objects and Social Theory (Polity Press, 2016), Graham Harman applies his object-oriented philosophy to social objects. The book functions as “a compact list of the first principles of object-oriented social theory, which I have also called ‘immaterialism’” (126). This presentation of an object-oriented social theory includes a detailed analysis of one particular social object, the Dutch East India Company. Someone might think that this is just another book of object-oriented philosophy, tracing out the same principles that Harman articulates elsewhere. In some sense that’s true, but there’s much more going on than that. In what follows, I briefly sketch some key contributions that this book makes to the ongoing development of object-oriented philosophy. Continue reading

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The 21st Century Whitehead Will Be Deleuzian

I often find myself thinking with Alfred North Whitehead. I recall that today is his birthday, Feburary 15 (1861-1947). I don’t remember many birthdays of philosophers, but that is one of them. It’s Galileo’s birthday too, so maybe that has something to do with this date sticking in my memory.

I recently finalized revisions for “A Place for Ecological Democracy in Whitehead’s Philosophy of Religious Entanglements,” which is a chapter for an anthology, Greening Philosophy of Religion: Rethinking Climate Change at the Intersection of Philosophy and Religion (edited by Jea Sophia Oh and John Quiring). In a couple of months I’ll be presenting on Whitehead’s ontological principle for the American Philosophical Association. I keep thinking with Whitehead, but I wouldn’t consider myself Whiteheadian. I continue drawing on his philosophy for a variety of reasons, one of which is that I am often inspired by other contemporary writers who engage with Whitehead in new ways that are relevant to contemporary problems. It is the community of those who think with Whitehead who really make Whitehead interesting to me. In other words, the secondary sources are often more interesting than Whitehead’s primary texts. So maybe I’m a secondary Whiteheadian, if that’s a thing. Not just any secondary Whiteheadian. A Deleuzian Whiteheadian.  Continue reading


Coexistentialism

Coexistentialism: Unbearable Intimacy, Ecological Emergency. The manuscript is finished and off to the publisher. It’s around 110,000 words. The best thing about coexistentialism is the “co-,” indicating an ecological redistribution of Heidegger’s Mitsein (being-with) to include all beings, human, nonhuman, and otherwise. The worst thing is the “ism,” which is no doubt risky; it can degenerate into a lazy substitute for thinking along with other “isms,” but it could (I hope) facilitate solidarity, shared struggle, shared suffering, and shared feasting.  Existence is not the best or the worst, neither optimus nor pessimus. It just is: existence.  Continue reading


Upcoming Conference Appearances

It looks like I’ve got my conference engagements lined up for the second half of the year.  I’m only doing a few things, and they’re all in California, which isn’t entirely incidental, as I try to avoid travel scenarios that involve high financial and environmental costs.

First, I’m delighted to be presenting on a panel with two close companions, Kimberly Carfore and Adam Robbert.  We’ll be at the IBHA (International Big History Association) conference in San Rafael, CA, August 6-10.  Our panel is “Cosmopolitics and the Big Journey: Resolving Nature-Culture Dualisms.”  The title of my paper: “Concepts for Collective History: Cosmopolitics and the Journey of the Universe.”  I’ll give an overview of three distinct approaches to collective history (i.e., approaches that integrate human and natural histories), including the approach called Big History, the approach of “universe story” advocates like Thomas Berry, Brian Swimme, and Mary Evelyn Tucker, and the approach of theorists associated with the “cosmopolitics” proposed by Isabelle Stengers (e.g., Gilles Deleuze, Bruno Latour, Donna Haraway).  Adam has a summary of our panel available HERE.

Next, I’ll be in Los Angeles for the annual meeting of PACT (the Pacific Association for the Continental Tradition), October 2-4.  I’ll address questions of narrative and image in relation to the work of Peter Sloterdijk, specifically his philosophical theory of globalization, which is an extension of his sphere theory.  My argument is that his general spherology provides a context for understanding the planet Earth as the locus of a grand narrative that overcomes the hegemony of previous metanarratives and the intellectual defeatism of postmodern prohibitions against metanarratives.  My paper title: “Earth: Spherological Imagination and the New Grand Narrative.”

Finally, I’ll be at the annual meeting of the AAR (American Academy of Religion) in San Diego, November 22-25.  I’ll be involved in a couple events.  I will be a panelist in a Roundtable discussion focusing on the excellent new book by George James, Ecology is Permanent Economy: The Activism and Environmental Philosophy of Sunderlal Bahuguna.  I’ll also be presenting a paper in a panel on “New Materialism, Religion, and Climate Change.”  I’m representing Tim Morton’s object-oriented perspective, specifically in light of his proposal for an updated version of animism.  My paper title: “Feeling for Hyperobjects: Animistic Affects in the Anthropocene.”  I posted a version of my paper proposal HERE.


Animism for the Anthropocene: A Hyperobject-Oriented Analysis

[The following is a proposal for a paper in a panel on new materialism and its significance for religion, affect, and emotion in the Anthropocene.]

Articulating multifarious ways that agency is distributed across all things—human and nonhuman—various theoretical schools are emerging that move beyond the anthropocentrism for which affective agency is solely or most fully embodied in humans.  Including (but not limited to) new materialism, speculative realism, object-oriented ontology (OOO), and actor-network theory (ANT), each of these schools affirms the vibrant dynamics and unique capacities of nonhumans.  They are particularly timely insofar as they address the challenges of the emerging geological epoch, the Anthropocene—a time when human actions, magnified by technoscientific media, are so pervasively intertwined with Earth’s systems that it is becoming increasingly superfluous to attempt to neatly separate humans from nonhumans. Among these new schools, object-oriented approaches stand out for their provocative claim that adequate theories must focus on objects—things.  That contrasts starkly with more common theoretical orientations toward relations, processes, events, networks, biopower, and material conditions.

This paper provides an object-oriented account of affect in the Anthropocene, drawing specifically on Timothy Morton’s (hyper)object-oriented ontology and his claims that the Anthropocene is the age of ecology without nature and the age of animism without animism, that is, animism “under erasure” (sous rature).  To facilitate an exploratory engagement with animistic affects in the Anthropocene, this paper presents Morton’s conception of objects, elucidating his relationship with new materialism, speculative realism, and ANT, and indicating how one can develop an intimate feeling for a hyperobject like global climate change by attending to the lameness, weakness, and hypocrisy of coexistence in the Anthropocene.

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