Skip to main content

Correlations against correlationism (part 2)



I reckon the post-humanist ways of thinking that where ushered in by structuralism and carried on through the efforts to explore the thought of difference have reshaped the correlationism question. It became clear that it is the burden of the correlationist to show that there is a unified (human) thought that is in the most central correlation with the world. Thought is spread in many directions and has to do with alliances and becomings that are build up from contact rather than from an underlying structure. Thought is fragmented - my thought has to do with my body, my gestures, my landscapes, my speeds, my habits. The image is more Nietzschean or, rather, inspired by a Nietzschean reading of Humean contingency.

Even if we grant that concepts have a grip on our thinking and therefore act as unifying force gathering together every instance of thought, we have not yet established that this centripetal force rules unchallenged. In fact, concepts are likely to be contaminated by all forms of specificities - they have, as I once wrote, accents. So, a concept in the head of a Willard, the rat man, is bound to have repercussions it wouldn't have in the head of a ballerina. There is no singular for correlations between thought and world. Further, all kinds of naturalistic efforts to bring thought closer to other engagements with things (and other devices that feed and promote relations) lead in the direction of showing that there is no privileged, unified us that instantiate thinking subject.

Maybe we want to grant the right of the correlationist to go one further in the Platonist scale. Note how easy it is for correlationism to go up those stairs, as Kant himself makes clear by relying on a distinction between empirical and transcendental subjects where the former are thought of an example, or as something that somehow is in metexis with the latter. Meillassoux himself makes clear that the correlationist becomes harder to deal with if a greater degree of Platonism is assumed. His ancestrality argument would be easily rebutted by correlationists that could help themselves to large portions of Platonism. Well, if we want to say that there is thought independently of any instance of thought and we just exemplify it, we would have troubles having a clear idea of what is this common denominator.

Correlationism, it looks like, is a scheme of a thought. Without a strong humanist metaphysics (of the subject), it may become very hard to flesh it up. More on this later.

Comments

Post a Comment

Popular posts from this blog

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 nev...
1 comment
Read more

Talk on ultrametaphysics

 This is the text of my seminar on ultrametaphysics on Friday here in Albuquerque. An attempt at a history of ultrametaphysics in five chapters Hilan Bensusan I begin with some of the words in the title. First, ‘ultrametaphysics’, then ‘history’ and ‘chapters’. ‘Ultrametaphysics’, which I discovered that in my mouth could sound like ‘ autre metaphysics’, intends to address what comes after metaphysics assuming that metaphysics is an endeavor – or an epoch, or a project, or an activity – that reaches an end, perhaps because it is consolidated, perhaps because it has reached its own limits, perhaps because it is accomplished, perhaps because it is misconceived. In this sense, other names could apply, first of all, ‘meta-metaphysics’ – that alludes to metaphysics coming after physics, the books of Aristotle that came after Physics , or the task that follows the attention to φύσις, or still what can be reached only if the nature of things is considered. ‘Me...
Post a Comment
Read more

Memory assemblages

My talk here at Burque last winter I want to start by thanking you all and acknowledging the department of philosophy, the University of New Mexico and this land, as a visitor coming from the south of the border and from the land of many Macroje peoples who themselves live in a way that is constantly informed by memory, immortality and their ancestors, I strive to learn more about the Tiwas, the Sandia peoples and other indigenous communities of the area. I keep finding myself trying to find their marks around – and they seem quite well hidden. For reasons to do with this very talk, I welcome the gesture of directing our thoughts to the land where we are; both as an indication of our situated character and as an archive of the past which carries a proliferation of promises for the future. In this talk, I will try to elaborate and recommend the idea of memory assemblage, a central notion in my current project around specters and addition. I begin by saying that I ...
Post a Comment
Read more