Abstract
At the end of the preceding chapter I ventured the thesis that the environmental philosophies and theologies discussed do not think ecologically, that is, their thought is not ecological, because the structure of their thought makes it such that they are unable to think ecologically. In this chapter I will develop this idea by exploring the structural relationship that philosophy and theology have with the sciences, which includes ecology of course, and argue that it is the self-sufficient structure of philosophy and theology that is responsible for this inability. Part II will focus on the work of French thinker François Lamelle who has, for the last four decades, developed a theory he calls non-philosophy or, more recently, non-standard philosophy. In Laruelle’s view there is an intractable war between philosophies and between philosophy and other regional knowledges, in particular science. The war is intractable because, by the criteria of intellectual labor, each form of thought operates or works. John Mullarkey discusses this in his own reading of Laruelle, showing how particular forms of thought that claim to be at odds with one another nevertheless all still have some level of success sufficient to allow them to believe these forms of thoughts should persist, that they are right and helpful. Yet, the respective metadiscourse, in our case the metaphilosophy or metatheology, “imply that only one should work—their own.
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Notes
John Mullarkey, Post-Continental Philosophy: An Outline (New York and London: Continuum 2006), p. 148.
Brian Walker and David Salt, Resilience Thinking: Sustaining Ecosystems and People in a Changing World (Washington and London: Island Press, 2006), p. 145.
Cf. François Lamelle, En tant qu’Un: La « non-philosophie » expliquée aux philosophes (Paris: Aubier, 1991), p. 253.
In one of his latest works Lamelle shows that he ascribes to “the communist hypothesis,” as Alain Badiou has described it, when he marks an equivalency between his long-standing theory of a democracy (of) thought and a communism (of) thought: “The democracy of-the-last-instance could after all be called ‘communism’—if subtracted from every historical instance just as much as from spontanism, if the ‘common’ of communism was understood as the generic, if communism was understood as the generic constant of history” (François Lamelle, Introduction aux sciences generiques [Paris: Petra, 2008] pp. 98–99).
Edmund Husserl, The Crisis of European Sciences and Transcendental Phenomenology: An Introduction to Phenomenological Philosophy, trans. David Carr (Evanston: Northwestern University Press, 1970), p. 189.
François Laruelle, Philosophie et non-philosophie (Mardaga: Liege-Bruxelles, 1989), p. 17.
See François Laruelle, “Theory of Philosophical Decision,” in Philosophies of Difference: A Critical Introduction to Non-Philosophy, trans. Rocco Gangle (London and New York: Continuum, 2011), pp. 196–223; “Théorie de la Décision philosophique,” in Les Philosophies de la difference. Introduction Critique (Paris: PUF, 1986), pp. 213–240; and “Analytic of Philosophical Decision,” in Principles of Non-Philosophy, trans. Nicola Rubczak and Anthoy Paul Smith (London and New York: Bloomsbury, 2013), pp. 215–233; “Analytique de la Décision philosophique,” in Principes de la non-philosophie (Paris: PUF, 1995), pp. 281–304.
Ray Brassier, Nihil Unbound: Enlightenment and Extinction (Basingstoke: Palgrave Macmillan, 2007), p. 123.
François Laruelle et al., Dictionnaire de la non-philosophie (Paris: Editions Kimé, 1998), p. 40. See also Taylor Adkins’s draft translation of this passage and the rest of the Dictionnaire available online: http://nsrnicek.googlepages.com/DictionaryNonPhilosophy.pdf. My own translation is modified from that of Adkins.
Cf. Erik del Bufalo, Deleuze et Laruelle. De la schizo-analyse à la non-philosophie (Paris: Kimé, 2003), p. 34.
See Hugues Choplin, De la phénoménologie à la non-philosophie. Lévinas et Laruelle (Paris: Kimé, 1997);
and Hugues Choplin, L’espace de la pensée française contemporaine (Paris: L’Harmattan, 2007);
Eric Mollet, Bourdieu et Laruelle. Sociologie réflexive et non-philosophie (Paris: Éditions Petra, 2003);
Didier Moulinier, De la psychanalyse à la non-philosophie. Lacan et Laruelle (Paris: Kimé, 1998);
and Olivier Harlingue, Sans condition. Blanchot, la littérature, la philosophie (Paris: L’Harmattan, 2009);
Patrick Fontaine, Platon autrement dit (Paris: L’Harmattan, 2007);
Gilbert Kieffer, Que peut la peinture pour l’esthétique? (Paris: Éditions Petra, 2003); and Esthétiques non-philosophiques (Paris: Kimé, 1996);
Anne-Françoise Schmid, “Le problème de Russell,” in La Non-philosophe des contemporains (Paris: Kimé, 1995), pp. 167–186.
Ray Brassier, Iain Hamilton Grant, Graham Harman, and Quentin Meillassoux, “Speculative Realism,” in Collapse LLL (Falmouth: Urbanomic, 2007), pp. 307–449. The transcript includes the four individual presentations by Brassier, Grant, Harman, and Meillassoux, and the discussion after each. Hereafter we will simply refer to this work as “Meillassoux, ‘Speculative Realism.’“
Quentin Meillassoux, After Finitude: An Essay on the Necessity of Contingency, trans. Ray Brassier (New York and London: Continuum, 2008), p. 28.
Meillassoux, “Speculative Realism,” pp. 417–419. The argument appears popular and convincing among readers of Meillassoux, though it is far from clear that these are also readers of Laruelle based on their presentation of his work. Cf. Graham Harman, Prince of Networks: Bruno Latour and Metaphysics (Melbourne: re:press, 2009), pp. 177–178.
François Laruelle, Théorie des identités. Fractalité généralisée et philosophie artificielle (Paris: PUF, 1992), p. 59.
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Smith, A.P. (2013). Theory of the Philosophical Decision. In: A Non-Philosophical Theory of Nature. Radical Theologies. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137331977_6
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