Doubling Down: Doing Deconstruction During Derrida’s Death

I’m doubling down on doing deconstruction, and apparently I’m doubling down on that phrase, “doubling down,” which I already said once (too much) in the title and have now used way too much at this point. I promise not to use it again here, but the excess is part of my point: an exercise in exorbitance, a propensity for verbosity…it’s all part of what draws me to deconstruction. There is something about the double movement, speaking in two directions at the same time, writing in a way that avoids the temptation to resolve ambiguity and paradox into something easily digested by normal opinion (doxa). That is stylistically interesting, like the apophatic rhetoric used in mysticism and negative theology. But it’s not only a matter of style. It’s never merely style for mystics and theologians either. The simultaneously inventive and destructive movement of deconstruction discloses something about wisdom, about the way things really are, about the basic orientation around which philosophy takes place. But I’m getting ahead of myself.  Continue reading

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The Practice of Irony in Pierre Hadot

Pierre Hadot is well-known for his idea that philosophy is not a merely professional endeavor or simply a system of ideas but is a way of living, a practice for which one must engage in “exercise” or “training” (askēsis). That point is evident throughout Hadot’s writings, but it is especially emphasized in Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault. Philosophy isn’t just about talking and thinking; it’s a way of being in the world. It’s not just a vocational choice; it’s an existential choice. It’s not just about ideas; it’s about one’s entire self. Hellenistic philosophy provides the bulk of Hadot’s examples of this kind of philosophy, and the figure of Socrates plays a prominent role for Hadot. Of course, an important part of the Socratic way of life is Socratic irony. Reading over notes from Adam Robbert’s recent panel presentation on this topic, it struck me: Hadot’s presentation of philosophy as a way of life includes a profound sense of irony: “Ye gods! Here we have the well-known irony of Hadot” (cf. Plato’s Republic, 337a).   Continue reading

Nine Theses on Fire Politics

In his Theses on Feuerbach, Karl Marx includes eleven statements expanding on the materialist philosophy of Ludwig  Feuerbach. Marx does not mention the material burning within the German name Feuerbach: the elemental materiality of fire (Feuer). More than 150 years later, Jacques Rancière’s Ten Theses on Politics proposed an aesthetic definition of politics as dissensus (not consensus), a distancing of the aesthetic from itself: a partition, distribution, or sharing of the sensible (partage du sensible). Between these materialist and aesthetic political philosophies, there are cinders, remnants of another politics: sharing fire (partage du feu). Theses are burning down, from Marx’s eleven theses, down to Rancière’s ten theses, down to the following nine theses on Feuerpolitik.
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Beginnings of Philosophy

The origin or beginning of something plays a significant role in its ongoing explication: extreme sensitivity to initial conditions. As Aristotle observes (Ethics 1098b), “arche [origin] seems to be more than half of the whole.” There’s a story that philosophers tell themselves about the beginning of philosophy, a very common story, a story that seems to have past its expiration date. Continue reading

Alchemical Thoughts: Of Tales and Fires

In Plato’s seventh letter (341c), he says that what he pursues in his studies cannot be expressed in words, but emerges through sustained communion with “the thing itself” (to pragma auto) and “is brought to birth in the soul on a sudden, as light that is kindled by a leaping spark, and thereafter it nourishes itself.” There is always a call for a return to the thing itself. Contemplation feeds on an alimentary fire. Thinking is alchemy.  Continue reading

Toward an Ecological Civilization: Whitehead and Ecological Democracy

I’ll be giving a couple of presentations at the upcoming conference, Seizing an Alternative: Toward an Ecological Civilization, which is taking place early June in Claremont, California. It’s a massive assemblage of a few different conferences: the 10th International Whitehead Conference, the 9th International Forum on Ecological Civilization, the Inaugural Pando Populus Conference, the Pilgrim Place Centennial Celebration, and the Process & Faith Summer Institute.

I’m on a panel with some of my closest coconspirators discussing cosmopolitics and the Journey of the Universe project. I’ll have more to say about that later. I’m also happy to be part of a track focusing on Alfred North Whitehead’s contributions to the philosophy of religion. Here’s the abstract for the paper I’ll deliver for that track: Continue reading

20 Days on Mercury: A Ten Year Retrospective

One year on Earth (365 days) is four years on Mercury.  Mercury revolves around the sun relatively quickly: once every eighty-eight Earth days.  While the years are relatively short on Mercury, the days are long—twice as long.  One day on Mercury takes two years on Mercury, which is to say, it takes two solar revolutions of the planet for it to rotate fully on its axis (in Earth terms: imagine the sun rising in June, reaching its noontime zenith in January, approaching dusk the following summer, and approaching midnight the following January).  In the last ten years, twenty days have transpired on Mercury.

I found some old notes of mine (perhaps even “notes” is too emphatic a word), which were written in this month ten years ago.  They are clearly under the spell of Mercury, or in Greek terms, Hermes.  I was quite taken with hermeneutics, particularly through the inflection of a Heideggerian-Aristotelian poetic philosophy.  I was interested in a hermeneutic radicalization of hermetic philosophy (not unlike Jeff Kripal’s mystical hermeneutics or Jack Caputo’s devilish hermeneutics).  Along with hermeneutics, I was also exploring the Merleau-Ponty/Whitehead alliance, anticipating current trends in hybridizing phenomenological and process thought, such as the “Whiteheadian key” to Merleau-Ponty’s ontology that Hamrick and Van Der Veken articulate (see Nature and Logos).  I can also see the beginnings of my ongoing work with a philosophical concept of sense.  With no further introduction or commentary, no apologia or proslogion, here’s a sample of what I was writing twenty mercurial days ago.  Continue reading