Skip to main content

A biographical remark on the up for grabs

Ever since I started concentrating in metaphysics I have been focusing on alternative modalities (or, rather, in movements in the modal hexagon of oppositions involving possibility, impossibility, necessity, possibility that not, the absolute and the nabla). First I wondered whether dispositions could be taken as a modality that cannot be reduced to any other - and what would happen if we think in terms of dispositional connections instead of necessary connections. Then I met the Speculative movement and became slowly more confortable with Humean accounts. I thought that there is more to metaphysics than what would have our vain criticism of necessary connections. Things could be up for grabs - in themselves. When I read some process philosophy (and consequences thereafter including OO ontologies and materialist takes such as Bennett's), I thought there would be a way to make the for-us/in-itself distinction (connected to substantiality, see the previous post) itself not necessary. More and more things could be thought as up for grabs and yet not dependent on the human ways. But speculative realism was more than process philosophy - it also involves those who defend the absolute facticity and those who defend the historicity of contingency (both called speculative materialists). In all cases, it somehow seems to draw on a message that I would call generalized Darwinism.

I thought metaphysics would have to deal with the main issue of Book Epsilon of Aristotle's Metaphysics - no episteme (pratike, poietike or theoretike) deals with symbebekos. There is no science of the accidental. Or is it? I thought this is what informed Kant's Humean misgivings with the standard form of doing metaphysics - no necessary connections to be found, nothing to be done. Meillassoux, in fact, hinted quite in this directions with his speculative argument for the principle of facticity. But the issue is, what can be done with the accident? Is there a way to bring it to thought? Is there at least a thought of the accident? Maybe it has to do with indexicality, with singularity, with being among concreta. Or maybe it has to do with what is we engage when we know things by heart (Lucian Freud once said he prefers not to know more than few things, but by heart, as I said in a previous post). I then started gathering resources to conceive this episteme of the symbebekos (floors, plans, spaces of suneches - pure contact, see Metaphysics Delta 1016a7 -, linguistic contact, exceptions etc.) The tool kit to conceive what is up for grabs.

Comments

Popular posts from this blog

Giving Birth

This is a month of giving birth: 1. On the first day of the month (my birthday) I sent out my book BUG (Being Up for Grabs) to publisher. A birth-giving moment. 2. On the forth, we started the Journal, called Journal of Questions. It is a Jabèsian and Jarryian endeavor that intends to reflect in many languages about the gaps between thought and translation. It will be available soon. 3. On the 10th, day before yesterday, offspring Devrim A. B. was born. Her name means revolution in Turkish and is a roughly common name. She's very attentive and concentrated - especially on her own fingers that she learned to molest in her youth during her womb months. She was gestated together with BUG. Hope the world enjoys.

My responses to (some) talks in the Book Symposium

Indexicalism is out: l https://edinburghuniversitypress.com/book-indexicalism.html   The book symposium took place two weeks ago with talks by Sofya Gevorkyan/Carlos Segovia, Paul Livingston, Gerson Brea, Steven Shaviro, Chris RayAlexander, Janina Moninska, Germán Prosperi, Gabriela Lafetá, Andrea Vidal, Elzahrã Osman, Graham Harman, Charles Johns, Jon Cogburn, Otavio Maciel, Aha Else, JP Caron, Michel Weber and John Bova. My very preliminary response to some of their talks about the book follows. (Texts will appear in a special issue of Cosmos & History soon). RESPONSES : ON SAYING PARADOXICAL THINGS Hilan Bensusan First of all, I want to thank everyone for their contributions. You all created a network of discussions that made the book worth publishing. Thanks. Response to Shaviro: To engage in a general account of how things are is to risk paradox. Totality, with its different figures including the impersonal one that enables a symmetrical view from nowhere

Hunky, Gunky and Junky - all Funky Metaphysics

Been reading Bohn's recent papers on the possibility of junky worlds (and therefore of hunky worlds as hunky worlds are those that are gunky and junky - quite funky, as I said in the other post). He cites Whitehead (process philosophy tends to go hunky) but also Leibniz in his company - he wouldn't take up gunk as he believed in monads but would accept junky worlds (where everything that exists is a part of something). Bohn quotes Leibniz in On Nature Itself «For, although there are atoms of substance, namely monads, which lack parts, there are no atoms of bulk, that is, atoms of the least possible extension, nor are there any ultimate elements, since a continuum cannot be composed out of points. In just the same way, there is nothing greatest in bulk nor infinite in extension, even if there is always something bigger than anything else, though there is a being greatest in the intensity of its perfection, that is, a being infinite in power.» And New Essays: ... for there is ne