This is a bit of an intermediary post. I’m currently working up a response to Levi’s recent posts responding to my criticisms of his position (and criticising my position), but may take a couple days to get it together. However, Levi has recently started reading my Essay on Transcendental Realism, and has posed a few clarificatory questions about the way I define the notions of ‘world’ and ‘Real’ (here). I happened to have a really good email discussion with Daniel Brigham about this, after he heard my TR talk from the Warwick workshop, and so I can copy and paste much from my email explanations without taking too much time. So, here’s a bit of a clarification of the notions of ‘world’ and ‘Real’ and a response to some worries about the role of propositions in defining them.
Levi recently launched a couple new salvo’s in the debate over normativity (here, here, here and a bit earlier here), and although he hasn’t mentioned me, I think his reference to ‘transcendentalists’ who are concerned with guaranteeing normativity is probably aimed in this direction, especially after our earlier exchange over Latour (here and here on deontologistics, which petered out in a comment exchange here on larvalsubjects), and his reference to the ‘howler’ that norms don’t exist.
The major thrust of Levi’s argument still seems to be that concern with transcendental normativity precludes the possibility of first analysing the real social conditions (and their causes) that underlie undesirable political states of affairs, and then acting upon these analyses in strategic ways to undermine these and potentially produce new and better social configurations. This is put in a slightly more inflamatory way in his comparison of philosophers of normativity with the kid in the playground that thinks shouting at the top of his voice that the bully is in the wrong is enough to stop the bully. I’ll try to take this jab in good spirit.
Just a little interruption to clear up a point I made in a comment, which Levi has rightly called me on. The statement I made was as follows:-
“One of the problems I have with the general trend of speculative realism (and one of the reasons I don’t identify as a speculative realist) is precisely its reactionary tendency to reject the major figures of philosophy (primarily Kant and Heidegger) without trying to figure out what needs to be salvaged from their work. When it comes to Kant and Heidegger, there is a great deal of worth to salvage, and much of it would prevent speculative realists from repeating some of the mistakes that Kant/Heidegger were themselves reacting to.”
Levi has rightly called my on this by pointing out that there is some engagement with figures like Heidegger (particularly by Graham Harman) and Kant (I imagine Iain Grant is a touchstone here). What is more, Levi argues (as he has on his blog here, and here), for what he calls a re-construction of the history of philosophy, in which Object-Oriented philosophers (indeed, only one of the species of speculative realist) go back through the history of philosophy and read them as if they are object-oriented metaphysicians, to liberate hidden insights of their work. These points would seem to undermine the thesis I put forward above.
Now, I still think that thesis holds, but I am forced to make it more clear and specific (a good thing!). I do not object to the kind of creative exegesis that Levi is proposing through re-construction (hell I’m a Deleuzian, who am I to argue about creative appropriation?), but I think that there is a certain bit of a whole tradition of philosophy that SR won’t touch with a ten foot barge pole. I am thinking of the methodological insights of the critical tradition (and Heidegger).