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objective position, he proceeds to redevelop a metaphysics for science and technology which recovers what he calls ancestral events: materially real events which occur outside of phenomenological subjectivity. He claims that without the objectivity of contingency, a philosopher of metaphysics should reject that such events like the Big Bang are legitimate. Although, some have argued that the problem is not that these ancestral events are outside of human notions of time, since many such examples of these events in fact do have materially sensible data which places them in terms of human interpretations of time, but rather it applies more strongly to real things which are not empirically observable: e.g. quarks or genetic information. While not committed entirely to speculative materialism,
355:, Harman maintains that no two objects can ever interact save through the mediation of a "sensual vicar". There are two types of objects, then, for Harman: real objects and the sensual objects that allow for interaction. The former are the things of everyday life, while the latter are the caricatures that mediate interaction. For example, when fire burns cotton, Harman argues that the fire does not touch the essence of that cotton which is inexhaustible by any relation, but that the interaction is mediated by a caricature of the cotton which causes it to burn.
409:, life as form in biopolitical thought, life as spirit in post-secular philosophies of religion). Thacker examines the relation of speculative realism to the ontology of life, arguing for a "vitalist correlation": "Let us say that a vitalist correlation is one that fails to conserve the correlationist dual necessity of the separation and inseparability of thought and object, self and world, and which does so based on some ontologized notion of 'life'.''. Ultimately Thacker argues for a skepticism regarding "life": "Life is not only a problem
193:. Many critiquing correlationism and philosophies of access typically are critiquing the excessive association of ontology with human-centric phenomenology. New Realism, ultimately is critiquing thinking and being's association, and as such is within the same conversation. However, Ferraris approaches this problem slightly differently than Meillassoux. Ferraris structures his critique of the "thinking and being" association in relation to the areas of epistemology and ontology respectively instead of phenomenology and ontology.
154:, contemporary writings in "new realism" are thematically parallel to speculative realism, sharing common themes and interests. Harman states that it was an "inadvertent injustice" to not include Ferraris' ideas among contemporary continental realists, as he had held this philosophical position earlier than speculative realists at a time when realism in the continental tradition was a "lonelier" commitment. However, despite analogous interests, the two perspectives of realism remain mostly separate conversations. In
533:. I don't believe the internet is an appropriate medium for serious philosophical debate; nor do I believe it is acceptable to try to concoct a philosophical movement online by using blogs to exploit the misguided enthusiasm of impressionable graduate students. I agree with Deleuze's remark that ultimately the most basic task of philosophy is to impede stupidity, so I see little philosophical merit in a "movement" whose most signal achievement thus far is to have generated an online orgy of stupidity.
344:, for whom there were both substances and aggregates, Harman maintains that when objects combine, they create new objects. In this way, he defends an a priori metaphysics that claims that reality is made up only of objects and that there is no "bottom" to the series of objects. For Harman, an object is in itself an infinite recess, unknowable and inaccessible by any other thing. This leads to his account of what he terms "vicarious causality". Inspired by the
508:, Brassier embraces it as the truth of reality. Brassier concludes from his readings of Badiou and Laruelle that the universe is founded on the nothing, but also that philosophy is the "organon of extinction," that it is only because life is conditioned by its own extinction that there is thought at all. Brassier then defends a radically anti-correlationist philosophy proposing that Thought is conjoined not with Being, but with Non-Being.
401:
something-other-than-life...that something-other-than-life is most often a metaphysical concept, such as time and temporality, form and causality, or spirit and immanence" Thacker traces this theme from
Aristotle, to Scholasticism and mysticism/negative theology, to Spinoza and Kant, showing how this three-fold displacement is also alive in philosophy today (life as time in
189:, Meillassoux defines correlationism as "the idea according to which we only ever have access to the correlation between thinking and being, and never to either term considered apart from the other." Philosophies of access are any of those philosophies which privilege the human being over other entities. For speculative realists, both ideas represent forms of
546:, rethinks what OOO phenomenology would be while others argue OOO rejects phenomenology outright. Similarly, Steven Shaviro actively endorses panpsychism and reaffirms his earlier endorsement of process philosophy, rejecting certain aspects of Harmon's work and Brassier's criticisms about the existence of a movement. Additionally Jane Bennett's
309:(OOO) is that objects have been neglected in philosophy in favor of a "radical philosophy" that tries to "undermine" objects by saying that objects are the crusts to a deeper underlying reality, either in the form of monism or a perpetual flux, or those that try to "overmine" objects by saying that the idea of a whole object is a form of folk
390:, claiming that the distinction between Matter as substantive versus useful fiction persists to this day and that we should end our attempts to overturn Plato and instead attempt to overturn Kant and return to "speculative physics" in the Platonic tradition, that is, not a physics of bodies, but a "physics of the All".
554:
As such, one of the fundamental controversies within
Speculative Realism is less agreement or disagreement about correlationism as a problem, but instead is a discussion of the feasibility or need of philosophies of phenomenology and cognition after being separated from philosophies of ontology. On
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Meillassoux follows the opposite tactic in rejecting the principle of correlation for the sake of a bolstered principle of factiality in his post-Kantian return to Hume. By arguing in favour of such a principle, Meillassoux is led to reject the necessity not only of all physical laws of nature, but
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onward based on the definition of matter. Aristotle distinguished between Form and Matter in such a way that Matter was invisible to philosophy, whereas Grant argues for a return to the
Platonic Matter as not only the basic building blocks of reality, but the forces and powers that govern our
280:
The primary foundation from which
Meillassoux extends the rest of his theory by arguing for a principle: the necessity of contingency itself. That is, the only thing objectively necessary is that no thing/object is necessary to every subject. Thus, all things are contingent. Using this as an
537:
Further
Brassier suggests that a philosophical movement cannot believably be bound to merely anti-correlationism. Despite this, many of those who discuss different approaches to escape Meillassoux's correlationist cycle, suggesting active philosophical discourse on a particular topic.
444:, which argues for a process-based approach that entails panpsychism as much as it does vitalism or animism. For Shaviro, it is Whitehead's philosophy of prehensions and nexus that offers the best combination of continental and analytical philosophy. Another recent example is found in
400:
shows how the ontology of life operates by way of a split between "Life" and "the living," making possible a "metaphysical displacement" in which life is thought via another metaphysical term, such as time, form, or spirit: "Every ontology of life thinks of life in terms of
640:. Websites have formed as resources for essays, lectures, and planned future books by those within the speculative realist movement. Many other blogs, as well as podcasts, have emerged with original material on speculative realism or expanding on its themes and ideas.
182:". All four of the core thinkers within speculative realism work to overturn these forms of philosophy which privilege the human being, favouring distinct forms of realism against the dominant forms of idealism in much of contemporary Continental philosophy.
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570:. Additionally Brassier's statements above suggest he rejects the association. However, between Shaviro, Strengers, and many others, the association of Whitehead is largely consistent with anti-correlationism and thus remains a valuable inspiration.
484:, instead attempting to find meaning in a world conditioned by the very idea of its own annihilation. Thus Brassier critiques both the phenomenological and hermeneutic strands of continental philosophy as well as the vitality of thinkers like
555:
this debate Harmon and
Meillassoux suggest there is no need for phenomenology while Shaviro, Bennett, and Bogost suggest a separation of anti-correlation of ontology and phenomenology does not render either to be empty philosophical topics.
516:
In an interview with Kronos magazine published in March 2011, Ray
Brassier denied that there is any such thing as a "speculative realist movement" and firmly distanced himself from those who continue to attach themselves to the brand name:
236:
as unknowable but imaginable. We can imagine reality as being fundamentally different even if we never know such a reality. According to
Meillassoux, the defence of both principles leads to "weak" correlationism (such as those of Kant and
158:, a book published in Edinburgh's Speculative Realism series, Ferraris positioned his thoughts more explicitly in relation to the works of many of the names previously mentioned. He fashions a critique similar to Meillassoux's of Kant.
333:, Harman proposes a new philosophical discipline called "speculative psychology" dedicated to investigating the "cosmic layers of psyche" and "ferreting out the specific psychic reality of earthworms, dust, armies, chalk, and stone".
107:
on Friday 24 April 2009, two years after the original event at
Goldsmiths. The line-up consisted of Ray Brassier, Iain Hamilton Grant, Graham Harman, and (in place of Meillassoux, who was unable to attend) Alberto Toscano.
550:
also enables forms of phenomenology as she exemplifies through several chapters. In doing so, these authors suggest some form of phenomenology in speculative realism despite the rejection of correlationist philosophy.
261:, there can be no justification for the necessity of physical laws, meaning that while the universe may be ordered in such and such a way, there is no reason it could not be otherwise. Meillassoux rejects the Kantian
249:, for whom it makes no sense to suppose that there is anything outside of the correlate of Thought and Being, and so the principle of factiality is eliminated in favour of a strengthened principle of correlation.
166:
While often in disagreement over basic philosophical issues, the speculative realist thinkers have a shared resistance to what they interpret as philosophies of human finitude inspired by the tradition of
614:
566:
and speculative philosophy are to anti-correlationism. While
Meillassoux associates anti-correlationism to "speculative materialism," he does not cite Whitehead in association in the development of
452:, which argues for a shift from human relations to things, to a "vibrant matter" that cuts across the living and non-living, human bodies and non-human bodies. Leon Niemoczynski, in his book
584:, which published the proceedings of the inaugural conference at Goldsmiths and has featured numerous other articles by 'Speculative Realist' thinkers; as has the academic journal
456:, invokes what he calls "speculative naturalism" so as to argue that nature can afford lines of insight into its own infinitely productive "vibrant" ground, which he identifies as
228:
itself, which claims essentially that we can only know the correlate of Thought and Being; what lies outside that correlate is unknowable. The second is termed by Meillassoux the
146:
While speculative realism's status has gained significant popularity, there are philosophical positions which some consider analogous. According to Graham Harman's forward in
396:
has examined how the concept of "life itself" is both determined within regional philosophy and also how "life itself" comes to acquire metaphysical properties. His book
420:
Other thinkers have emerged within this group, united in their allegiance to what has been known as "process philosophy", rallying around such thinkers as
257:(since eliminating this would undermine the Principle of Factiality which claims that things can always be otherwise than what they are). By rejecting the
521:
The "speculative realist movement" exists only in the imaginations of a group of bloggers promoting an agenda for which I have no sympathy whatsoever:
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in Paris. Credit for the name "speculative realism" is generally ascribed to Brassier, though Meillassoux had already used the term "
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philosophy, there are important differences separating the core members of the speculative realist movement and their followers.
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488:, who work to ingrain meaning in the world and stave off the "threat" of nihilism. Instead, drawing on thinkers such as
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which states that things could be otherwise than what they are. This principle is upheld by Kant in his defence of the
1557:"No. 2 (2013): Ontological Anarché: Beyond Materialism and Idealism | Anarchist Developments in Cultural Studies"
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1178:"Science, Realism and Correlationism. A Phenomenological Critique of Meillassoux' Argument from Ancestrality"
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119:(now the School of Literature, Media, and Communication) on April 23, 2010. This symposium was hosted by
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590:, which is edited and produced by members of the Graduate School of the Department of Philosophy at the
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2386:
2239:
1664:– recording of Quentin Meillassoux's lecture in English at the inaugural Speculative Realism conference
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241:), while the rejection of the thing-in-itself leads to the "strong" correlationism of thinkers such as
504:, Brassier defends a view of the world as inherently devoid of meaning. That is, rather than avoiding
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to describe his position) finds two principles as the focus of Kant's philosophy. The first is the
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679:
322:
38:
23:
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1435:
Brassier, Ray (October 8, 2014). "Postscript: Speculative Autopsy". In Wolfendale, Peter (ed.).
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in his development of cosmotechnics, and actively works within similar philosophical lineages.
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136:
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A second conference, entitled "Speculative Realism/Speculative Materialism", took place at the
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2011:
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370:. He argues against what he terms "somatism", the philosophy and physics of bodies. In his
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While sharing in the goal of overturning the dominant strands of post-Kantian thought in
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1976:
1643:– an edited collection of interviews that contains interviews with speculative realists.
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1219:. Media philosophy. London Lanham, : Rowman & Littlefield International, Ltd.
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What unites the four core members of the movement is an attempt to overcome both "
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A third conference, entitled "Object Oriented Ontology: A Symposium", was held at
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329:; all things, whether physical or fictional, are equally objects. Sympathetic to
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1439:(1 ed.). United Kingdom: Urbanomic (published 2014). pp. 407–421.
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published three special issues on object-oriented ontology and its critics.
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journal published a special issue on the topic in relation to anarchism.
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313:. According to Harman, everything is an object, whether it be a mailbox,
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Bryant, Levi; Bryant, Levi R.; Srnicek, Nick; Harman, Graham (2011).
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318:
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the same cause may actually bring about 'a hundred different events'
269:, claiming that the lesson to be learned from Hume on the subject of
1655:
Quentin Meillassoux in English at the Speculative Realism Conference
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Ferraris, Maurizio; Sanctis, Sarah De; Harman, Graham (2014-12-01).
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480:. He maintains that philosophy has avoided the traumatic idea of
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1499:. The Gifford lectures (Corr. ed.). New York: Free Press.
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Speculative realism is notable for its fast expansion via the
602:, regularly features articles related to Speculative Realism.
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defends what Michael Austin, Paul Ennis, Fabio Gironi term as
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2302:
1651:– a journal featuring contributions by "speculative realists"
1146:"Correlationism – An Extract from The Meillassoux Dictionary"
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Speculative realism takes its name from a conference held at
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Charles Sanders Peirce and a Religious Metaphysics of Nature
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Between 2019 and 2021, the De Gruyter Open Access journal,
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Without Criteria: Kant, Whitehead, Deleuze, and Aesthetics
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reality. He traces this same argument to the post-Kantian
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The Speculative Turn: Continental Materialism and Realism
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The Speculative Turn: Continental Materialism and Realism
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Movement in contemporary Continental-inspired philosophy
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Harman defends a version of the Aristotelian notion of
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Object-Oriented Philosophy: The Noumenon's New Clothes
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references and uses an analogous line of reasoning in
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60:
of Goldsmiths College, and featured presentations by
1495:
Whitehead, Alfred North; Griffin, David Ray (1985).
1266:
Bryant, Levi; Harman, Graham; Srnicek, Nick (2011).
1073:
Alien Phenomenology, or What It's Like to Be a Thing
37:
against its interpretation of the dominant forms of
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578:Speculative realism has close ties to the journal
1382:Michael Austin, Paul Ennis, Fabio Gironi (2012),
1350:
1348:
2602:
1635:– a concise introduction to Speculative Realism.
1494:
1423:I am a nihilist because I still believe in truth
1075:, University of Minnesota Press, pp. 1–34,
705:
374:, Grant tells a new history of philosophy from
117:School of Literature, Communication and Culture
56:in April 2007. The conference was moderated by
33:) that defines itself loosely in its stance of
1345:
1275:. Melbourne, Australia: re.press. p. 82.
135:, Hugh Crawford, Carl DiSalvo, John Johnston,
1702:
1360:Vibrant Matter: A Political Ecology of Things
964:
813:
436:, among others. A recent example is found in
358:
161:
1421:Ray Brassier interviewed by Marcin Rychter "
1252:Graham Harman, "On Vicarious Causality," in
802:Post-continental Voices: Selected Interviews
512:Controversy about a "philosophical movement"
97:
1144:Journals, Ruth at EUP (December 12, 2014).
470:Nihil Unbound: Enlightenment and Extinction
292:
1716:
1709:
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1497:Process and reality: an essay in cosmology
855:
853:
851:
615:Anarchist Developments in Cultural Studies
463:
208:
1671:(eds.), issue "Réalisme spéculatif", in
1593:Fabio Gironi, "Science-Laden Theory" in
1472:10.5749/minnesota/9780816689248.001.0001
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1175:
1143:
1081:10.5749/minnesota/9780816678976.003.0001
937:
911:Harman, Graham (2014-12-01), "Forward",
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1038:
1003:
848:
2603:
1675:, No. 255, winter 2016 – introduction
1176:Wiltsche, Harald A. (September 2017).
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910:
372:Philosophies of Nature After Schelling
2507:Violence § Philosophical perspectives
1690:
1062:
1060:
999:
997:
865:
655:New realism (contemporary philosophy)
558:Another controversy is how important
1618:Speculative Realism: An Introduction
933:
931:
890:"Object Oriented Ontology Symposium"
804:, John Hunt Publishing, 2010, p. 18.
627:
29:-inspired philosophy (also known as
1214:
876:"Speculative Realism | Frieze"
213:In his critique of correlationism,
13:
1682:The Speculative Realism Pathfinder
1571:"Open Philosophy Volume 2 Issue 1"
1057:
994:
388:Friedrich Wilhelm Joseph Schelling
14:
2632:
1624:
1466:. University of Minnesota Press.
1362:. Durham: Duke University Press.
938:Ferraris, Maurizio (2024-02-08).
928:
78:University of the West of England
915:, SUNY Press, pp. iv–xiii,
100:" to describe his own position.
1632:Speculative Realism: An Epitome
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1150:Edinburgh University Press Blog
1137:
1110:
1032:
981:
606:publishes a book series called
598:, founded in 2010 published by
573:
113:Georgia Institute of Technology
1620:, John Wiley & Sons, 2018.
1460:Shaviro, Steven (2014-10-01).
1182:European Journal of Philosophy
1016:10.7551/mitpress/7870.001.0001
958:
944:. Edinburgh University Press.
904:
882:
830:
807:
794:
259:Principle of Sufficient Reason
255:Principle of Non-Contradiction
1:
1607:
196:
66:American University of Beirut
1667:Pierre-Alexandre Fradet and
1162:Quentin Meillassoux (2008),
987:Quentin Meillassoux (2008),
965:Mackay, Robin (March 2007).
814:Mackay, Robin (March 2007).
706:Notable speculative realists
366:defends a position he calls
253:all logical laws except the
86:American University in Cairo
7:
2432:Interpellation (philosophy)
2235:Non-representational theory
1412:, pp. 223–226, pp. 234–238.
1217:Recursivity and contingency
643:
529:metaphysics and morsels of
287:Recursivity and Contingency
31:post-Continental philosophy
10:
2637:
2387:Existence precedes essence
1533:10.5040/9781350252059.0005
1067:Bogost, Ian (2012-04-01),
1043:. London: Repeater Books.
604:Edinburgh University Press
413:philosophy, but a problem
368:transcendental materialism
359:Transcendental materialism
162:Critique of correlationism
2580:
2522:Hermeneutics of suspicion
2285:
2160:
1724:
1425:", Kronos, March 4, 2011.
700:Transcendental nominalism
695:Transcendental empiricism
315:electromagnetic radiation
2502:Transvaluation of values
2308:Apollonian and Dionysian
1604:Note Thanapong Jantanam
1386:, Punctum Books, p. 257.
1302:. re.press. p. 28.
1120:Manifesto of New Realism
1039:Shaviro, Steven (2016).
1004:Shaviro, Steven (2009).
967:"Editorial Introduction"
913:Manifesto of New Realism
861:"brief SR/OOO tutorial."
816:"Editorial Introduction"
787:
670:Object-oriented ontology
307:object-oriented ontology
293:Object-oriented ontology
277:(and even many more)."
243:late Ludwig Wittgenstein
230:principle of factiality,
152:Manifesto of New Realism
94:École Normale Supérieure
1640:Post-Continental Voices
1338:Eugene Thacker (2010),
1325:Eugene Thacker (2010),
680:Postanalytic philosophy
478:transcendental nihilism
464:Transcendental nihilism
323:Commonwealth of Nations
219:speculative materialism
209:Speculative materialism
98:speculative materialism
39:post-Kantian philosophy
2572:Philosophy of language
2537:Linguistic determinism
2447:Master–slave dialectic
2422:Historical materialism
1718:Continental philosophy
1463:The Universe of Things
1239:Graham Harman (2009),
560:Alfred North Whitehead
535:
384:Johann Gottlieb Fichte
327:propositional attitude
265:in favour of a Humean
180:philosophies of access
137:Barbara Maria Stafford
2452:Master–slave morality
2260:Psychoanalytic theory
1408:Ray Brassier (2007),
1395:Ray Brassier (2007),
1069:"Alien Phenomenology"
592:University of Warwick
519:
297:The central tenet of
247:late Martin Heidegger
2621:Metaphysical realism
685:Speculative idealism
523:actor-network theory
70:Middlesex University
54:University of London
35:metaphysical realism
2272:Speculative realism
757:Quentin Meillassoux
732:Iain Hamilton Grant
608:Speculative Realism
544:Alien Phenomenology
364:Iain Hamilton Grant
217:(who uses the term
215:Quentin Meillassoux
90:Quentin Meillassoux
74:Iain Hamilton Grant
41:(or what it terms "
20:Speculative realism
2611:2007 introductions
2392:Existential crisis
2323:Binary oppositions
2250:Post-structuralism
1660:2012-03-24 at the
1241:Prince of Networks
1194:10.1111/ejop.12159
650:Kantian empiricism
564:process philosophy
531:process philosophy
403:process philosophy
353:Islamic philosophy
50:Goldsmiths College
2598:
2597:
2532:Linguistic theory
2437:Intersubjectivity
1542:978-1-350-25205-9
1506:978-0-02-934570-2
1481:978-0-8166-8924-8
1446:978-0-9575295-9-5
1369:978-0-8223-4619-7
1309:978-0-9806683-4-6
1282:978-0-9806683-4-6
1226:978-1-78660-052-3
1215:Hui, Yuk (2019).
1130:978-1-4384-5379-8
1090:978-0-8166-7897-6
1050:978-1-910924-06-8
1025:978-0-262-25516-5
1010:. The MIT Press.
951:978-1-4744-7850-2
800:Paul John Ennis,
777:Isabelle Stengers
747:Katerina Kolozova
628:Internet presence
494:François Laruelle
148:Maurizio Ferraris
22:is a movement in
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660:New materialisms
622:Open Philosophy,
502:Thomas Metzinger
381:German idealists
191:anthropocentrism
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2567:Postcolonialism
2562:Linguistic turn
2492:Totalitarianism
2457:Oedipus complex
2318:Being in itself
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2193:German idealism
2173:Critical theory
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2072:Ortega y Gasset
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1597:(2010), p. 21.
1595:Speculations 1
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1525:After Finitude
1521:"Bibliography"
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1123:. SUNY Press.
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2107:Schopenhauer
2012:LĂ©vi-Strauss
1725:Philosophers
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2467:Ontopoetics
2372:Death drive
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2267:Romanticism
2198:Hegelianism
1972:Kierkegaard
1832:Castoriadis
1792:de Beauvoir
1777:Baudrillard
1254:Collapse II
717:Levi Bryant
675:Objectivity
331:panpsychism
303:Levi Bryant
225:correlation
203:Continental
125:Levi Bryant
105:UWE Bristol
27:Continental
2616:Kantianism
2605:Categories
2512:Wertkritik
2417:Hauntology
2382:Difference
2377:Différance
2117:Sloterdijk
1987:Kołakowski
1608:References
1580:2022-01-06
1575:De Gruyter
1340:After Life
1327:After Life
1104:2024-02-08
977:(1): 3–13.
941:Hysteresis
898:1853/70942
826:(1): 3–13.
712:Ian Bogost
540:Ian Bogost
482:extinction
398:After Life
197:Variations
156:Hysteresis
121:Ian Bogost
2547:Semiotics
2542:Semantics
2527:Discourse
2407:Genealogy
2397:Facticity
2168:Absurdism
2097:Schelling
2067:Nietzsche
1942:Heidegger
1757:Bachelard
1742:Althusser
1342:, p. 254.
1243:, p. 213.
1202:0966-8373
1099:250398654
752:Nick Land
613:In 2013,
542:'s work,
430:Whitehead
422:Schelling
340:. Unlike
338:substance
319:spacetime
317:, curved
273:is that "
271:causality
68:(then at
2585:Category
2427:Ideology
2343:Immanent
2338:Critique
2293:Alterity
2286:Concepts
2161:Theories
2147:Williams
2122:Spengler
2077:Rancière
2007:Lefebvre
1992:Kristeva
1957:Irigaray
1952:Ingarden
1932:Habermas
1922:Guattari
1907:Foucault
1882:Eagleton
1827:Cassirer
1807:Bourdieu
1802:Blanchot
1787:Benjamin
1772:Bataille
1658:Archived
1648:Collapse
1527:. 2008.
1358:(2010).
1166:, p. 90.
971:Collapse
820:Collapse
644:See also
634:Internet
581:Collapse
506:nihilism
440:'s book
350:medieval
311:ontology
267:a priori
263:a priori
2412:Habitus
2328:Boredom
2218:Freudo-
2213:Western
2208:Marxism
2132:Strauss
2102:Schmitt
2042:Marcuse
2032:Lyotard
2022:Luhmann
2017:Levinas
1967:Jaspers
1962:Jameson
1947:Husserl
1927:Gramsci
1917:Gentile
1912:Gadamer
1872:Dilthey
1867:Derrida
1862:Deleuze
1797:Bergson
1767:Barthes
1737:Agamben
1673:Spirale
1329:, p. x.
991:, p. 5.
434:Deleuze
426:Bergson
342:Leibniz
325:, or a
283:Yuk Hui
239:Husserl
178:" and "
92:of the
84:of the
76:of the
2361:Dasein
2112:Serres
2092:Sartre
2082:Ricœur
2037:Marcel
2027:Lukács
2002:Latour
1977:Kojève
1902:Fisher
1897:Fichte
1887:Engels
1857:Debord
1852:de Man
1842:Cixous
1837:Cioran
1817:Butler
1782:Bauman
1762:Badiou
1747:Arendt
1732:Adorno
1539:
1503:
1478:
1443:
1366:
1306:
1279:
1223:
1200:
1127:
1097:
1087:
1047:
1022:
948:
919:
432:, and
321:, the
139:, and
88:, and
2590:Index
2497:Trace
2477:Power
2472:Other
2462:Ontic
2303:Angst
2152:Žižek
2137:Weber
2127:Stein
2062:Negri
2057:Nancy
1997:Lacan
1982:Koyré
1937:Hegel
1892:Fanon
1847:Croce
1822:Camus
1812:Buber
1273:(PDF)
1095:S2CID
788:Notes
638:blogs
448:book
376:Plato
45:").
2402:Gaze
2142:Weil
2087:Said
2047:Marx
1752:Aron
1677:here
1537:ISBN
1501:ISBN
1476:ISBN
1441:ISBN
1364:ISBN
1304:ISBN
1277:ISBN
1221:ISBN
1198:ISSN
1125:ISBN
1085:ISBN
1045:ISBN
1020:ISBN
946:ISBN
917:ISBN
500:and
405:and
386:and
301:and
245:and
1877:Eco
1529:doi
1468:doi
1190:doi
1077:doi
1012:doi
894:hdl
587:Pli
562:'s
468:In
415:for
348:of
305:'s
185:In
115:'s
72:),
64:of
2607::
1616:,
1573:.
1535:.
1523:.
1474:.
1347:^
1318:^
1196:.
1186:25
1184:.
1180:.
1148:.
1093:,
1083:,
1071:,
1059:^
1018:.
996:^
973:.
969:.
930:^
867:^
850:^
840:.
822:.
818:.
610:.
496:,
492:,
472:,
460:.
428:,
424:,
411:of
171:.
150:'
143:.
131:,
127:,
80:,
52:,
1710:e
1703:t
1696:v
1583:.
1559:.
1545:.
1531::
1509:.
1484:.
1470::
1449:.
1372:.
1312:.
1285:.
1229:.
1204:.
1192::
1152:.
1133:.
1079::
1053:.
1028:.
1014::
975:2
954:.
900:.
896::
844:.
824:2
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