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stray shopping carts

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Julian Montague’s Stray Shopping Cart Project ought to please both objectophiles and processophiles (for different reasons–which suggests a pragmatic solution to that debate):

“Until now, the major obstacle that has prevented people from thinking critically about stray shopping carts has been that we have not had any formalized language to differentiate one shopping cart from another.

“In order to encourage a more nuanced and comprehensive understanding of the phenomenon, I have worked for the past six years to develop a system of identification for stray shopping carts. Unlike a Linaean taxonomy, which is based on the shared physical characteristics of living things, this system works by defining the various states and situations in which stray shopping carts can be found. The categories of classification were arrived at by observing shopping carts in different situations and considering the conditions and human motives that have placed carts in specific situations and the potential for a cart to transition from one situation to another.”

Montague is developing a full taxonomy of false and true strays, from the train damaged to the (semi-)naturalized, in different locations around the world (but especially Buffalo, Cleveland, and environs).

One of the first things I try to get my intro Nature & Culture students to think about is where things come from and where they go… That’s process (a.k.a. life-cycle analysis). On the other hand, there’s the vibrant materiality of each specific shopping cart, and of the whole population of them as they scatter into the bloodstream of non-shopping-cart-world.

There’s something very Mark Dion-ish about this kind of performative eco-art that mixes obsessive classification and documentation with archaeology and garbology for insights into the industrial ecology of our world.

Now if only we can get these into our Amazon shopping carts (har-har)…

H/t to Next Nature.

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realism, or bust

Michael at Archive Fire just shared a good quote from Latour on Whitehead, “king of the realists.” Funny thing — I just finished up some comments introducing Whitehead to my ecocinema students… The upshot of those comments is that, according to Whitehead’s attempt to rewire the metaphysics of the western world, there are no things, just events, happenings; and in order to understand events, you have to understand processes; and to do that, you have to learn to think in threes instead of twos — oops, that’s Peirce (the next piece of the philosophical puzzle that’s accompanying the course). Getting ahead of myself there… But, then, that’s the nature of process, always moving forward (while looking back)…

big ideas

I haven’t read any of these yet, but the Chronicle Review’s tenth-anniversary What’s the Big Idea? forum features a good cast of characters, including Peter Singer, Parker Palmer, James Elkins, and others (including Jaron Lanier, of all people, writing about “The End of Human Specialness”). Nice to see my colleague Saleem Ali up there, too. (That, I think, is called a “shout out” nowadays. Hey, I was a DJ too, many moons ago.)

The other thing worth shouting out about is the upcoming National Day of Action to Defend Public Education, being organized by the AAUP for October 7. (You might get more of those kinds of announcements here as I get deeper into my new role as secretary of the faculty union.)

Larval Subjects and several other blogs have begun their reading group of Manuel Delanda’s small but ambitious book A New Philosophy of Society. It’s not my favorite of his books — that remains the brilliant A Thousand Years of Nonlinear History, followed by the drier, but useful, Intensive Science and Virtual Philosophy. But I think New Philosophy is worth a re-read. (I had offered to participate in the group-think-thing but somehow my comment didn’t make it up on Levi’s blog, which is all to the good, as this week and next are hellishly busy for me. Levi is right, though, in suggesting that I’m developing an assemblage theory of my own. As are a lot of the post-ANT Deleuzians like Protevi, Berressem, et al. With the emphasis on the verb, as in the French “a-ssa(m)-blazh.”)

I also enjoyed the (rather inconclusive) recent discussions of Peirce on Larval Subjects. My hunch, as I suggested there, is that Peirce’s “firstness” has some commonality with OOO’s “withdrawing objects”: firsts withdraw from relation (so to speak), seconds are relations, and thirds are the destiny of relations (again, so to speak). But ultimately I think Peirce is far too processual-relational thinker to be incorporated into OOO without a serious struggle. I admire Levi’s attempt to grapple with him, in any case. The Peirce wave is only beginning, as more of his stuff gets published and worked over. We haven’t seen nothing yet. (OK, anything. Anything yet.)

biosemiotics news

New Scientist has a nice article (“Searching for meanings in a meadow“) on the state of the field of biosemiotics, which I’ve mentioned here on a number of occasions (e.g., here and, in passing, here).

The new Springer anthology Essential Readings in Biosemiotics looks like a very good overview of all things biosemiotic. The 77-page introduction by Donald Favareau can be read online here or downloaded as PDF file from this page. I highly recommend it.

One of the challenges of blogging is that, if one is to do it respectfully and well, one must be prepared to respond to one’s critics, and in such a high-speed medium this can lead to a pace that is unsustainable over time. The coming days won’t allow me much time for such exchanges, but I feel that Levi Bryant’s response to my last post calls at least for addressing a few apparent misunderstandings.

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In response to my last post, Levi is arguing, as Graham has before, that relational ontologies have had their day, that “it is relational and processual thought that has become a habit that prevents us from thinking, not object-oriented thought,” and that “For the last century we’ve repeatedly said ‘things are related’ to such a degree that claims about interdependence, relation, and interconnection have lost a good deal of meaning” and “become stale metaphors and worn coins.” He continues:

“Rather than beginning with relation, context, interdependence, interconnection, etc., what would we learn if we instead thought of autonomous objects perpetually shifting and jumping between relations? My wager is that this would teach us a great deal more in the ecological framework than endless talk of holism and relation. We would begin to ask how substances perturb networks, rather than treating networks as static and fixed systems where all is harmonious and balanced as we tend to do now.”

It’s true that there is a popular view of ecology as positing systems that are, ideally, “harmonious and balanced.” (We might call this the Disney Lion King version of reality.) Ecologists themselves used to speak about certain kinds of networks (ecosystemic “climax communities”) that way in the 1920s and 1930s, and in some cases up to the 1960s or so. Some environmentalists still use those tropes on occasion today. But if everything actually was “harmonious and balanced,” would there be any need for environmentalism at all, since there’d be no need to concern oneself with re-establishing some modicum of “harmony and balance”?

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heat & light

Not having followed the Derrida debates too closely (and doing it mostly from the comfort of my Google blog reader when I have), I’ve been missing the fascinating debates going on in the comments sections of Levi’s posts. Like this one on realism (72 comments) or this one on dialogue (93 comments). Larval Subjects deserves some kind of award for generating such prolific and thoughtful discussion (not just heat, as they say, but light, too).

I’ve also been thinking that I should divide this blog into separate Philosophy and Eco/Media/Culture sections, if only because the GeoPhilosophy subheading has gotten so much more usage recently than most of the others. I’ve been toying with a new format (as Kvond prematurely announced a little while ago – I appreciated the mention, but wasn’t quite ready to go public yet), and I may reorganize it along those lines if and when I make the jump to WordPress. Here’s a working version of the new format from a little while ago. I haven’t touched it since then, and that version requires some fairly obvious tweaking (to say the least). If anyone has thoughts about it, i.e., whether it’s better or worse than the current Immanence, let me know.

I haven’t wanted to tread into the recent Speculative Realist debates over Derrida, in part because I haven’t had time for them (and my internet access has been a little unreliable), but in part also because I think they’re mostly reiterating themes that have already been well covered. OOO makes a valid and important point about Continental philosophy’s overall neglect of the nonhuman world, but it pushes too hard with its Meillassouxian critique of correlationism, which I don’t think ultimately holds up. (That’s a much larger topic than I want to get into here, but it should be enough to say that I think I agree with Chris Vitale’s Whiteheadian “absolutization of the correlation, with a multiplicitous twist.“)

And of course, as Graham and Levi argue, Derrida wrote mostly about texts. But he also wrote about death, mourning, friendship, cats, politics, and many other things, either directly or by way of texts about those things. Derrida’s defenders are right to defend him from the “correlationist” charge insofar as he did, at least in his later work, address the nonhuman world (animals) in innovative and useful ways, and insofar as his ideas lend themselves well to “non-correlationist” uses. But that doesn’t get most Derrideans (except those like Calarco) off the hook for what they haven’t done – which is OOO’s point.

All that aside, the recent exchange between Chris, Levi, and Graham has piqued my interest. In fact, Levi’s and Graham’s point about there being a “real Paris” is one I can almost get myself comfortably on board with — and I think that Chris could, too, if the terms of the exchange were made a little clearer. Here’s what I mean, and why the hesitant “almost”…

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Just had to share this.

Hat tip to Reconciliation Ecology.

conversions

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What a lovely, touching post Tim Morton has written about his conversion to object-oriented ontology. Since my days of doing religious-studies fieldwork, I’ve always gotten ripples of that nameless mixture of joy, pleasure, and sad melancholy — that feeling of being existentially touched, even pierced — whenever I’ve been around people undergoing conversion experiences (whether they were rolling around on the floor during the Toronto Airport ‘Blessing’, or doing Stan Grof’s LSD-without-the-LSD holotropic breathwork). There’s something about the quality of being around someone who’s undergoing radical, life-changing shifts (or what seem that way at the moment) in their understanding, feeling, appreciation, sensibility, and state of consciousness all at once, which is what religious conversion amounts to. It doesn’t matter that I don’t share their conviction, or may not have any overlap with it at all; I can still relate to that piercedness, that sense of being throttled to the core and finding realignment from the bottom up. (Funny that my fingers keep wanting to spell that word “peircedness“…)

What I like about Tim’s note is the upfrontness by which intellectual conversion is acknowledged as religious in nature (though he doesn’t use that term per se). That doesn’t mean there isn’t a strong, and probably central, intellectual component to it; but it’s religious because it’s more than just intellectual. Conversion, at one and the same time, brings sudden comfort — the comfort of having “arrived home,” without having even known that one was away — and a radical transvaluation that involves a feeling of total openness and vulnerability, a stripping of the self to only the naked essentials, the things that really matter.

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I’ve been studiously avoiding reviews of Inception, Christopher Nolan’s new metaphysical heist thriller, wanting to see it for myself (intrigued by its premise) before I start to see it through other people’s eyes. Today I saw it, and I’ve now scanned some of the reviews and a bit of blog commentary (see links at bottom).

With films as complex as this, I tend to reserve judgment for a while as I let myself process them, consciously and otherwise. But one of the ways I process them is by letting myself be guided by their apparent visceral effects on me (which is consistent with a process-relational understanding of cinema, i.e. understanding films in terms of the relational processes they set in motion). So the following comments are still largely unprocessed, or rather they’re very much in the process of being processed.

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