Graham Harman

We humans tend to believe that things are only real in as much as we perceive them, an idea reinforced by modern philosophy, which privileges us as special, radically different in kind from all other objects. But as Graham Harman, one of the theory's leading exponents, shows, Object-Oriented Ontology (OOO) rejects the idea of human specialness: the world, he states, is clearly not the world as manifest to humans. "To think a reality beyond our thinking is not nonsense, but obligatory." At OOO's heart is the idea that objects--whether real, fictional, natural, artificial, human, or non-human--are mutually autonomous. This core idea has significance for nearly every field of inquiry which is concerned in some way with the systematic interaction of objects, and the degree to which individual objects resist full participation in such systems. In this brilliant new introduction, Graham Harman lays out OOO's history, ideas, and impact, taking in art and literature, politics and natural science along the way. From Sherlock Holmes, unicorns, and videogames to Dadaism, Voltaire, and string theory, this book will change the way you understand everything.

A New Theory of Everything

Object-oriented Ontology

This text looks at Bruno Latour specifically as a philosopher. Part one covers four key works in Latour's career in metaphysics, while part two identifies Latour's key contributions to ontology, while criticizing his focus on the relational character of actors at the expense of their autonomous reality.

Bruno Latour and Metaphysics

Prince of Networks

Nick Srnicek

Levi Bryant

Continental philosophy has entered a new period of ferment. The long deconstructionist era was followed with a period dominated by Deleuze, which has in turn evolved into a new situation still difficult to define. However, one common thread running through the new brand of continental positions is a renewed attention to materialist and realist options in philosophy. Among the leaders of the established generation, this new focus takes numerous forms. It might be hard to find many shared positions in the writings of Badiou, DeLanda, Laruelle, Latour, Stengers, and i ek, but what is missing from their positions is an obsession with the critique of written texts. All of them elaborate a positive ontology, despite the incompatibility of their results. Meanwhile, the new generation of continental thinkers is pushing these trends still further, as seen in currents ranging from transcendental materialism to the London-based speculative realism movement to new revivals of Derrida. As indicated by the title The Speculative Turn, the new currents of continental philosophy depart from the text-centered hermeneutic models of the past and engage in daring speculations about the nature of reality itself. This anthology assembles authors, of several generations and numerous nationalities, who will be at the centre of debate in continental philosophy for decades to come."

Continental Materialism and Realism

The Speculative Turn

Objects and Social Theory

Immaterialism

In this book the metaphysical system of Graham Harman is presented in lucid form, aided by helpful diagrams. In Chapter 1, Harman gives his most forceful critique to date of philosophies that reject objects as a primary reality.

The Quadruple Object

Distinguished University Professor of Philosophy Graham Harman

Martin Heidegger (1889–1976) influenced the work of such diverse thinkers as Sartre and Derrida. In Tool-Being, Graham Harman departs from the prevailing linguistic approach to analytic and continental philosophy in favor of Heideggerian object-oriented research into the secret contours of objects. Written in a colorful style, it will be of interest to anyone open to new trends in present-day philosophy.

Heidegger and the Metaphysics of Objects

Tool-Being

"In Part Two Harman takes a fresh approach to metaphor and comedy, explaining how even physical causation has the structure of allure. In the final Part, he offers a new account of causation, which is shown to be not only vicarious but also asymmetrical and buffered."--Jacket.

Phenomenology and the Carpentry of Things

Guerrilla Metaphysics

In this book the founder of object-oriented philosophy deploys his model of objects in the context of social theory. In Part One he outlines an ï¿1⁄2immaterialistï¿1⁄2 method to counter the dual reduction linked to the two senses of materialism, which either decomposes entities into their constituent pieces or overdetermines them by way of their relations and effects. Special attention is paid to the virtues and vices of actor-network theory, with the conclusion that ANT needs more focus on the unity, autonomy, and stability of objects, not less as some theorists have proposed. In Part Two the author makes a case study for an object-oriented social theory: the Dutch East India Company (or ï¿1⁄2VOCï¿1⁄2), wrongly belittled by the philosopher Leibniz as a mere aggregate rather than a genuine thing. The VOC qualifies for objecthood neither through ï¿1⁄2what it isï¿1⁄2 nor ï¿1⁄2what it doesï¿1⁄2, but through its irreducibility to either of these forms of knowledge. As with any object, the story of the VOC is not exhausted by what it did or might have done. The phases of its life are not demarcated primarily by dramatic incidents, but by moments of symbiosis, a term drawn from the biologist Lynn Margulis. This book provides a counterpoint to the now ubiquitous social theories of constant change, holistic networks, performative identities, and the construction of things by human practice. It will appeal to anyone interested in cutting-edge debates in philosophy and social and cultural theory.

"Presents a summary of the philosophy of Martin Heidegger (1889-1976), and gives an account of Heidegger's life and career"--Provided by publisher.

From Phenomenon to Thing

Heidegger Explained

Circus Philosophicus

In this book, the founder of object-oriented ontology develops his view that aesthetics is the central discipline of philosophy. Whereas science must attempt to grasp an object in terms of its observable qualities, philosophy and art cannot proceed in this way because they don't have direct access to their objects. Hence philosophy shares the same fate as art in being compelled to communicate indirectly, allusively, or elliptically, rather than in the clear propositional terms that are often taken – wrongly – to be the sole stuff of genuine philosophy. Conceiving of philosophy and art in this way allows us to reread key debates in aesthetic theory and to view art history in a different way. The formalist criticism of Greenberg and Fried is rejected for its refusal to embrace the innate theatricality and deep multiplicity of every artwork. This has consequences for art criticism, making pictorial content more important than formalism thinks but less entwined with the social sphere than anti-formalism holds. It has consequences for art history too, as the surrealists, David, and Poussin, among others, gain in importance. The close link between aesthetics and ontology also invites a new periodization of modern philosophy as a whole, and the habitual turn away from Kant’s thing-in-itself towards an increase in philosophical "immanence" is shown to be a false dawn. This major work will be of great interest to students and scholars of philosophy, aesthetics, art history and cultural theory.

Art and Objects

Manuel DeLanda

Until quite recently, almost no philosophers trained in the continental tradition saw anything of value in realism. The situation in analytic philosophy was always different, but in continental philosophy realism was usually treated as a pseudo-problem. That is no longer the case. In this provocative new book, two leading philosophers examine the remarkable rise of realism in the continental tradition. While exploring the similarities and differences in their own positions, they also consider the work of others and assess rival trends in contemporary philosophy. They begin by discussing the relation between realism and materialism, which DeLanda links closely but which Harman tries to separate. Part Two covers the many different meanings of realism, with the two authors working together to develop an expanded definition of the term. Part Three features a spirited exchange on the respective virtues and drawbacks of DeLanda's realism of attractors and singularities and Harman's object-oriented theory. Part Four shifts to the question of the knowability of the real, as the authors discuss whether scientific knowledge does full justice to reality. In Part Five, they shift the focus to space, time, and science more generally, and here Harman offers a defence of actor-network theory despite its obvious anti-realist elements. Lively, accessible and engaging, this book is the best attempt so far to clarify the different paths for realism in continental philosophy. It will be of great value to students and scholars of continental philosophy and to anyone interested in the cutting-edge debates in philosophy and critical theory today.

The Rise of Realism

Bruno Latour, the French sociologist, anthropologist and long-established superstar in the social sciences is revisited in this pioneering account of his ever-evolving political philosophy. Breaking from the traditional focus on his metaphysics, most recently seen in Harman's book Prince of Networks (2009), the author instead begins with the Hobbesian and even Machiavellian underpinnings of Latour's early period and encountering his shift towards Carl Schmitt and finishing with his final development into the Lippmann / Dewey debate. Harman brings these twists and turns into sharp focus in terms of Latour's personal political thinking. Along with Latour's most important articles on political themes, the book chooses three works as exemplary of the distinct periods in Latour's thinking: The Pasteurization of France, Politics of Nature, and the recently published An Inquiry Into Modes of Existence, as his conception of politics evolves from a global power struggle between individuals, to the fabrication of fragile parliamentary networks, to just one mode of existence among many others.

Reassembling the Political

Bruno Latour

It is well known that Dante's poetic works interpret love as the moving force of the universe: as embodied in his muse Beatrice from La Vita Nuova onward, as well as the much holier persons inhabiting Paradiso. Likewise, if love is the ultimate form of sincerity, it is easy to interpret the Inferno as a brilliant counterpoint of anti-sincerity, governed by fraud and blasphemy along with the innocuous form of fraud known as humour (strangely absent from all parts of Dante's cosmos other than hell). In turn, the middle ground of Purgatorio is where Harman locates Dante's clearest theory of sincerity. Yet this is only the beginning. For while Dante provides a suitable background for the metaphysics of commitment found in such later thinkers as Pascal, Kierkegaard, Sartre, and Badiou, he also provides even more important resources for overcoming two centuries of philosophy shaped by Immanuel Kant.

Dante's Broken Hammer

These writings chart Harman's rise from Chicago sportswriter to co-founder of one of Europe's most promising philosophical movements - Speculative Realism. This collection of essays and lectures show the evolution of his object-oriented metaphysics from its early days into an increasingly developed philosophical position.

Essays and Lectures

Towards Speculative Realism

As Holderlin was to Martin Heidegger and Mallarme to Jacques Derrida, so is H.P. Lovecraft to the Speculative Realist philosophers. Lovecraft was one of the brightest stars of the horror and science fiction magazines, but died in poverty and relative obscurity in the 1930s. In 2005 he was finally elevated from pulp status to the classical literary canon with the release of a Library of America volume dedicated to his work. The impact of Lovecraft on philosophy has been building for more than a decade. Initially championed by shadowy guru Nick Land at Warwick during the 1990s, he was later discovered to be an object of private fascination for all four original members of the twenty-first century Speculative Realist movement. In this book, Graham Harman extracts the basic philosophical concepts underlying the work of Lovecraft, yielding a weird realism capable of freeing continental philosophy from its current soul-crushing impasse. Abandoning pious references by Heidegger to Holderlin and the Greeks, Harman develops a new philosophical mythology centered in such Lovecraftian figures as Cthulhu, Wilbur Whately, and the rat-like monstrosity Brown Jenkin. The Miskatonic River replaces the Rhine and the Ister, while Holderlin's Caucasus gives way to Lovecraft's Antarctic mountains of madness.

Lovecraft and Philosophy

Weird Realism

L’essere umano tende a credere di essere al centro del mondo e che sia reale solo ciò che passa attraverso la sua percezione: un’idea che è stata rafforzata e ribadita dal pensiero moderno. Graham Harman teorizza invece una nuova filosofia e in questo brillante saggio, un’agile summa delle sue tesi destinata a un grande pubblico, sintetizza e spiega i punti chiave dell’ontologia orientata agli oggetti. Al centro di questa originale corrente di pensiero c’è l’idea che gli oggetti – concreti, immaginari, naturali, artificiali, umani e non – siano indipendenti gli uni dagli altri e altrettanto reali, e che la filosofia non debba privilegiare soltanto la loro interazione con l’uomo. L’ontologia orientata agli oggetti invita a superare l’antropocentrismo e a estendere la riflessione filosofica al di fuori dell’essere umano, aprendo la strada a una concezione delle cose che affonda le sue radici nell’estetica. Questo innovativo modello teorico ha saputo infiammare il dibattito culturale degli ultimi anni, trovando applicazione negli ambiti più disparati, dall’ecologia all’arte, e ha avuto una potente eco in particolare nel campo dell’architettura.

Una nuova teoria del tutto

Ontologia Orientata agli Oggetti

Thinking through object-oriented ontology--and the work of architects such as Rem Koolhaas and Zaha Hadid--to explore new concepts of the relationship between form and function Object-oriented ontology has become increasingly popular among architectural theorists and practitioners in recent years. Architecture and Objects, the first book on architecture by the founder of object-oriented ontology (OOO), deepens the exchange between architecture and philosophy, providing a new roadmap to OOO's influence on the language and practice of contemporary architecture and offering new conceptions of the relationship between form and function. Graham Harman opens with a critique of Heidegger, Derrida, and Deleuze, the three philosophers whose ideas have left the deepest imprint on the field, highlighting the limits of their thinking for architecture. Instead, Harman contends, architecture can employ OOO to reconsider traditional notions of form and function that emphasize their relational characteristics--form with a building's visual style, function with its stated purpose--and constrain architecture's possibilities through literalism. Harman challenges these understandings by proposing de-relationalized versions of both (zero-form and zero-function) that together provide a convincing rejoinder to Immanuel Kant's dismissal of architecture as "impure." Through critical engagement with the writings of Peter Eisenman and fresh assessments of buildings by Rem Koolhaas, Frank Gehry, and Zaha Hadid, Architecture and Objects forwards a bold vision of architecture. Overcoming the difficult task of "zeroing" function, Harman concludes, would place architecture at the forefront of a necessary revitalization of exhausted aesthetic paradigms.

Graham Harman

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