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Several days of silence calls for at least a whimper of sound here… I’ve been on the road (Washington, DC, Boston, and tomorrow Montreal) and writing for crisp deadlines in amidst the travel. And I’m still uncertain as to whether it’s better to post little snippets just to keep the flow coming to your blog readers, or if I should concentrate on lengthier, more considered posts when the opportunity for them arises. Either way, I have been adding to the Shadow Blog, and there’s been plenty to add there, most of which I could have said something about here. (Unfortunately I can’t control the Shadow Blog’s appearance — that’s Google’s prerogative — so some entries come up only as linked titles, while others blare their full length at you.)

But a few things worth mentioning both concern economics:

First, the very pleasant surprise of Elinor Ostrom being awarded a Nobel Prize for it. (The other surprise Nobel I’ll leave uncommented upon…) Ostrom is a political scientist whose work on the commons is central to reconceptualizing the human capacity to manage commonly held resources. Her work (along with that of many colleagues) has dealt the death blow to Garrett Hardin’s “tragedy of the commons” scenario, with its ornery assumption that unless we privatize or bring in the heavy hand of government, humans will destroy their environment inevitably, incessantly, and repeatedly, out of some kind of death drive (or maybe birth drive, an inability to control our own reproduction). That’s a simplification, of course, intended provocatively, but it still gets a little maddening to see how captivated students get by the elegant simplicity of Hardin’s apocalyptic tale, while being much less interested in the messy complexities of real life as shown by painstaking fieldwork and careful analysis. Ostrom’s work shows that commons can be, and often have been, successfully managed — it just takes the right kind of collective institutions (appropriately scaled, manageable and participatory, with clearly understood responsibilities, etc.). Here’s the Nobel committee’s justification for their decision, a recent article of Ostrom’s from Science for those with institutional subscriptions, and some blog discussions on the topic.

And second, the seismic shifts starting to take place in the field of economics, of which Ostrom’s Nobel is one indicator, Paul Krugman’s recent NY Times Magazine piece How Did Economists Get it So Wrong? is another, and the growing prominence of behavioral economics is a third. The latter is being incorporated into policy making in the US, as I’ve written about before, especially now that Cass Sunstein has been confirmed as Obama’s regulatory “czar” (he who has been under fire from Glenn Beck for, well, does it matter?). This piece from Britain’s funky Prospect Magazine provides more news about how it is also shaping public policy in the U.K.

(Where, though, are our buddies the ecological economists? They need to be taking this opportunity to leap to the forefront of economic debate as well. (I ought to prod my colleagues up the street at the Gund Institute eco-eco think-tank to see what they have to say…)

The idea of the commons is central to Ostrom’s work and, incidentally, is also at the heart of Michael Hardt & Antonio Negri’s third and final installment of their much loved / drooled over / berated (hopefully not in equal measure) Empire trilogy. (Are they the George Lucas of sociopolitical theory, or the Darth Vader?) Following up on Multitude, this one’s titled Commonwealth. They are the inspirational writers of the Spinozan (post-Marxist) left, and I’m eager to see where they’ve taken things (despite the weaknesses of the previous volumes, as outlined, for instance, by some of the articles here).

Re-Public put out a very nice special issue on the commons a while back, though it focuses more on the technological commons than the ecological ones, and the issues faced by the two are not always the same. I would also recommend Re-Public’s environmental justice issue, and Steven Shaviro’s (and others‘) more recent analyses of the economic crisis. And see On the Commons for more of this kind of thing.

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Before Ken Burns’ 6-part, 12-hour series on the national parks was aired, a perceptive article by the LA Times’ Scott Timberg warned that it might be greeted by “sharp knives.” Ten years in the making, The National Parks: America’s Best Idea, finally came to our television screens last week, and so far no sharp knives seem to have been drawn. But there have been blunt forks poking into the meat and leaving large parts of the six-course meal undigested on the plate, its servings a bit too super-sized for easy consumption. (There are, of course, the stealth knives and box-cutters of right-wing bloggers, who criticize the series for its NPR liberalism, communism, paganism, and whatever else, but so far the jabs have been mostly off the mark, and few and far between.)

The US national park system would seem to make for an ideal subject for the Burns treatment — a treatment Apple has captured, at least in part, on its iPhoto program as the “Ken Burns Effect.” Timberg describes the Burns style as a “combination of a deep, authoritative male voice, pan-and-zoom camera work over sepia-toned photographs, period music and extravagant claims about American exceptionalism.” The Washington Post’s Tim Page has less charitably called Burns’ style an “unreflected populist Hallmark-ese,” a “strange mixture of New Deal and New Age.” The latter was said in reference to Burns’ “Jazz” series, with its idea that improvisation was an integral element of the American spirit, but it could easily also be said about National Parks.

But there’s something to Burns’ claim about improvisation: one finds that improvisational spirit in the pragmatism of the country’s best philosophers (John Dewey, William James, et al) and in the poetry of Whitman, the Beats, and the nature romanticism of Thoreau and Muir. All of which is another way of saying that progressivism, the very backbone of the American conservation movement (the national parks being one wing of that, the national forests being another), is very American, and those who forget that — like today’s rabid Republican right — are not nearly as American as they would like to think.

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(Here’s the reference from the last post…)

This is one of my favorite scenes from the David Attenborough-narrated Planet Earth series… The music is toned down, soft and sparse and a little eerie, some of the cinematic apparatus (at least the lights of the submersible) is displayed on camera, and we get a hint of the umwelt of a very strange creature, before that creature “disappears into the blackness,” rather like Graham Harman’s objects disappearing into the density of their tool-being…

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Harman responds to my last post at generous length here. I realize I should have thought this through better before I sent it off, since I don’t really have time to work on a response or an involved dialogue with him at the moment. (And neither does he, as he has said a few times, so I’m grateful he’s taken the time he has to deal with the substance of my complaint.) But I’m of course not the only one pursuing the resonances between Whitehead and Deleuze: Shaviro, Stengers, Keith Robinson, James Williams, and Michael Halewood (and to some extent, at least, Eric Alliez and Jeffrey Bell) are among the others doing that. Not that that makes any of us right — and to the extent that Harman is correct about all this, his arguments should interest the others.

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Keeping up with Graham Harman means continually being tempted to respond to him, and since he doesn’t allow comments on his blog, for reasons I completely understand, I can only hold my tongue or flap it here. (Or I can do the respectful thing and write up a lengthier and more in-depth argument, but that would take more time and energy than I currently have. For that reason, I’m not asking for or expecting a response from Graham, but since he reads this blog, he may as well know that I need more convincing.)

So, a quick reply to his “response to Shaviro” blog post:

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blog time

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In response to a few people’s queries about how I find the time to blog…

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Mars attacks Sydney!

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The photos are a bit too beautiful to resist sharing. And the stories taken from the archive of the already screened: “like scenes from Mad Max,” “like waking up on Mars,” “like a nuclear winter morning”. . . White urban Australia’s dreamtime apocalypse of being taken over by the Outback, the uncanny aboriginal sacred that still haunts the landscape, as cinematized in Peter Weir’s Last Wave and countless other Australian films. Somewhere in there one can find a climate change signature, or at least an El Nino initial. Jon Snow writes:

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I agree with Mediacology‘s critique of Derrick Jensen’s ‘dark side’ — or at least of a certain linearity in his political vision — but I still find his Star Wars spoof pretty funny. And I think it’s good to have someone saying the things he says (like these). And his column does add some fire to Orion magazine, which as the reigning most beautiful environmental mag, has always been better with the other three elements (air, water, earth) than with the fire.

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One of my (largely dormant) pet projects over the years has been to document and theorize anonymous, self-decomposing artworks made in collaboration with nature and time. These works are creative engagements with environments — often simple rearrangements of physical materials (rocks, wood, found pieces of scrap metal or discarded trash, and the like) — by individuals, designed or improvised with materials at hand, working with others less by design than by happenstance. They can be found in outdoor public spaces, wooded ravines and forests, wild patches of cities and countryside, abandoned industrial sites. Remaining little documented, they appear not to exist at all except when directly encountered, which is something that usually happens by chance.

Even calling them ‘artworks’ can be problematic, since they may not be created with the intent of being recognized as art, or made by ‘artists’, and certainly not as part of the ‘art system’ (as Bourdieu, Luhmann, or Stallabrass would define it). Insofar as they assert the (past) presence of those who have crafted them, they can be read as forms of graffiti, or a kind of resistant creativity akin to the guerrilla gardening movement of urban space activists. Marking out a space as different and significant, but leaving behind little direct evidence of the intent underlying them, they may convey an aura of mystery, playfulness, childlike wonder, or the more serious character of a sacred space or shrine, but until they are turned into a public topic (as has occurred with the fairy houses on Monhegan Island, where I just spent a few days, and about which more in a moment), they remain ambiguous and a little unplaceable within the systems of things that make up the recognized world. They are anomalous or ambiguous objects, which makes them relevant to the recent discussion here of objects versus relations.

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comments

Incidentally I may have to shut down the automatic commenting capability on this blog for a little while to ward off the spamming machines that seem to have recently been attacking it.

I’m glad to see that Steven Shaviro and Levi Bryant have stepped into the fray of the debate over the relative virtues of object-centered versus relation-centered ontologies. (Among others, e.g. kvond, Peter Gratton, Graham Harman of course, and see the commenters to Levi’s posts on Harman and Whitehead). With some of the best blogging philosophers going at it, I’m content to sit on the sidelines and watch things unfold. To be fair, Shaviro and Harman, as well as Bryant, have been going at this kind of thing for a while now, but it’s nice to think that my review of Harman’s book helped to catalyze a little bit of the current flare-up. It’s fine to wait around for the print publication of Shaviro’s and Harman’s critiques of and responses to each other, but blogs are so much quicker at quenching one’s philosophic thirst. (And it’s nice to see Whitehead taking a more central place in this discussion.)

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The level of discussion following my review/critique of Harman’s Prince of Networks, along with Harman’s brief but welcome response, has encouraged me to post a few more thoughts about this difference between “relationalism” and “objectology” (my term for a central part of his object-oriented philosophy or ontology), that is, between a view that holds that the world is constituted by “relations all the way down”, and a view that admits the world is characterized by relations (of all sorts) but asserts that each entity has an essential non-relational essence. (Thanks to Mark Crosby for his eloquent summary of the dispute in the comments to the last post.) Harman’s reply raises a couple of issues I’d like to address at a little more length.

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