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Showing posts from May, 2017

Linhas de animismo futuro, the cover

Which one should we choose?

The paradoxico-metaphysics of the other - a teaser

Working with Jon Cogburn on a paradoxico-metaphysics of the other. This is just a teaser from the text just after defining metaphysiks as the project Heidegger criticizes and métaphysics as the project Levinas wants to embrace (to relinquish all forms of ontologism): The central metaphilosophical question concerns the relation between métaphysics and metaphysiks? It is about how totality and transcendence relate. How can a project attending to totality and another attending to transcendence be put together? Or are they just incompatible? As metaphysicians we must at least try to make sense of a picture of reality that somehow juxtaposes both. We must thus unpack the following formula: metaphysics = metaphysiks + métaphysique In fact, the metaphysics that we believe has to underlie our reflections on receptivity as hospitality combines both. It attempts to provide a picture that discloses being and provides a view that is more than a momentary glance while doing justice to the tran

My last talk of the series in the LSU

The interruption: hospitality and the metaphysics of the others - Last Friday. Ground and heteronomy: In a metaphysics of agents (like 3), autonomy is spread everywhere and anomy is a product of the plurality itself. How is heteronomy possible? Phenomenology meets monadology: The interfaces between phenomenology and monadology: Husserl-Leibniz, Levinas-Whitehead. The common cartesian heritage: the sphere of subjectivity as explanans, the rejection of substrata, the extended notion of experience (beyond sense experience), the centrality of perception. Three solitudes: 1. Aristotelian solitude: a first substance (hypokeimenon, ousia prote) requires nothing but itself to exist, it is alone with is substratum. 2. Cartesian solitude: “any individual of the res cogitans or the res extensa does not require any other individual of these kinds to exist” (Whitehead, P&R, p. 144). 3. Levinasian solitude: an individual cannot rely on any other to be what it is, it is alone with its s

Capitalism and reaction

Since I read Silvia Federici's claim that capitalism is rather reactionary (and not a progressive step) is her Calliban and the Witch great book the claim haunts me. First of all it contains the most straightforward antidote against accelerationism; there is no point in furthering capitalism or outcapitalizing it for it is a source of reaction and not of progress. Accelerationists have always relied on the idea that looking at ways of life that preceded capitalism is the reactionary move for it is like setting the clock backwards. Noys and others have criticized accelerationism for this single track metaphysics of historical change. But if we add to this critique Federici's claim we get a quite interesting picture: looking back is not looking at other forms of power that capitalism displaced and deterritorialized, but it is to look at the other forms of resistance and fight that capitalism silenced. In other words, it is looking at what could have happened if the old forms of