As I mentioned a while back, I’m auditing a class on Adorno. Following the first two class sessions on his interests and influences, session three went deep into his theoretical labors with the essay on “Subject and Object” and chunks of Negative Dialectics and Aesthetic Theory. My feeling at this point is that Adorno has an interesting vision, his rhetoric is annoyingly difficult to follow, and his ideas about art are inspired but with a dash of paranoia (just like his attitudes about everything else). Continue reading “Session report: Adorno”
I just ran across an old brief article (1913) by Norman Kemp Smith on the famous analogy between Kant’s philosophy and the Copernican revolution. He starts by describing the most common criticism of the analogy:
The reader very naturally conceives the Copernican revolution in terms of its main ultimate consequence, the reduction of the earth from its proud position of central pre-eminence. But that does not bear the least analogy to the intended consequences of the Critical philosophy. The direct opposite is indeed true…[Kant’s] aim is nothing less than the first establishment of what may perhaps be described as a Ptolemaic anthropocentric metaphysic.
This complaint still comes up today. Quentin Meillassoux revives it in After Finitude, for instance, and proposes that we replace the term “Copernican revolution” with “Ptolemaic Counter-Revolution.” He footnotes Alain Renaut’s 1997 book, Kant aujourd’hui, yet the specific phrase “Ptolemaic Counter-Revolution” seems to come from Bertrand Russell’s Human Knowledge,* and even Smith in 1913 presents the terminological quibble as more or less well worn. He mentions a late nineteenth-century work by Thomas Hill Green, for example, which I’ll get to in a second.
Usually the purpose behind a sentiment like “this has already been done” is to belittle the authority of recent variations, and to sound the familiar battle cry of setting the record straight against ignoramuses (Mikhail Emelianov wants to score a point against Meillassoux and “neo-realists,” for example.) But that’s not what I’m after here. Aside from outlining the two basic approaches to the analogy (we’ve now seen one of them), I’d like to think about what dismissing or defending the Copernican analogy might reveal about the author’s motivations. The way old arguments about semantics such as this one get updated speaks to real changes taking place just underneath.
Continue reading “Ptolemaic or Copernican?”
Mistakes and forgetfulness happen all the time. But sometimes a metal screw-cap lodges right in the part of my brain that would allow me to coherently appreciate and practice something simple, like playing Tetris, organizing laundry, or making small talk. Dialectics (in the Hegelian/post-Hegelian sense) definitely falls into that category for me. I’m told it really isn’t so bad, once you get used to it.
How do I sublate this damn thing??? Continue reading “A block on dialectics”