Friday, September 22, 2017

Lisa Blackman's "Loving the Alien: A Post-Post-Human Manifesto"

Lisa Blackman: "Loving the Alien: A Post-Post-Human Manifesto" (2016)
Originally published on Monoskop Log

This essay explores the ambivalent position of the alien in order to reflect upon the question of whether there is a place for a non-body politic. Lisa Blackman brings together a number of different debates from “new biologies” to “alien phenomenologies” that provide some ways of framing a possible non-body politics founded on radical relationality, contingency and “inhuman formation” that might go some small way to recognising what might be at stake.

Publisher Fall Semester, Miami, 2016
Open access
22 pages
via Fall Semester

PDF download HERE. Special issue of Subjectivity HERE. After Nature Google Drive link HERE.

Resistance of the Sensible World: An Introduction to Merleau-Ponty (NDPR Review)

Resistance of the Sensible World: An Introduction to Merleau-Ponty
Notre Dame Philosophical Reviews // 

Emmanuel Alloa, Resistance of the Sensible World: An Introduction to Merleau-Ponty, Jane Todd (tr.), Fordham University Press, 2017, 128pp., $28.00 (pbk), ISBN 9780823275687.

Reviewed by David Morris, Concordia University

Emmanuel Alloa's insightful book compellingly shows how Maurice Merleau-Ponty's philosophy is oriented by a resistance manifest in things and the sensible world. This resistance counters philosophical efforts at seeking (at least in principle) fully clarified accounts of things, others, and ourselves. Where ideologies of transparency (12) encounter this resistance as a problem, Merleau-Ponty finds it integral to philosophy, animating philosophical questions and granting philosophy things to think about in the first place. In effect, Merleau-Ponty recasts the transcendental condition of philosophy as an as yet indeterminate resistance operative prior to philosophy that can never be fully exhausted by it. Alloa's conclusion pushes these results about resistance beyond Merleau-Ponty, to show how they require a methodological transformation of philosophy.

Read More HERE.

Thursday, September 21, 2017

The healing power of nature (Aeon article)

A very good excerpt first, then link to the article.
The tradition was already ages-old in Japan, but naming it went hand in hand with making recommendations for best practices: one should walk, sit, gaze and exercise among the trees; eat well-balanced meals of organic, locally sourced food; and, if available, immerse in hot springs. All five senses should be engaged, especially for certification as one of Japan’s official Forest Therapy Bases, which are well-maintained, embraced by the local community, and which are required to show, in practitioners, a decrease in physiological markers such as levels of the stress hormone cortisol after wandering in the woods. 
When Akiyama recommended forest bathing all those years ago, he knew about the pioneering studies of phytoncides – basically, pungent essential oils – conducted by the Soviet scientist Boris P Tokin in the 1920s and ’30s. The oils, volatile compounds exuded by conifers and some other plants, reduce blood pressure and boost immune function, among other benefits. 
In recent years, a host of other mechanisms have come to light – in fact, there are up to 21 possible pathways to improved health, according to a review paper in Frontiers in Psychology from scientists at the University of Illinois at Urbana-Champaign. Among the elements that have been identified, of particular note are bright lights and negative air ions (oxygen atoms charged with an extra electron), known to ease depression; simple views of nature, which enhance autonomic control of heart rate and blood pressure; and even the sounds of nature, which help us to recover from heightened stress. 
Blood tests revealed a host of protective physiological factors released at a higher level after forest, but not urban, walks. Among those hormones and molecules, a research team at Japan’s Nippon Medical School ticks off dehydroepiandrosterone which helps to protect against heart disease, obesity and diabetes, as well as adiponectin, which helps to guard against atherosclerosis. In other research, the team found elevated levels of the immune system’s natural killer cells, known to have anti-cancer and anti-viral effects. Meanwhile, research from China found that those walking in nature had reduced blood levels of inflammatory cytokines, a risk factor for immune illness, and research from Japan’s Hokkaido University School of Medicine found that shinrin-yoku lowered blood glucose levels associated with obesity and diabetes. 
‘People respond very favourably to water, whether a fountain in a healing garden or a river or shoreline’ 
Studies showed that just three days and two nights in a wooded place increase the immune system functions that boost feelings of wellbeing for up to seven days. The same amount of time in a built environment has no such effect. Human response includes increased awe, greater relaxation, restored attention, and boosted vitality. Health outcomes on the receiving end of the pathway are astounding: enhanced immunity, including reduced cardiovascular disease, fewer migraines, and lowered anxiety, to name but a few. According to Frances Ming Kuo , the lead author of the University of Illinois review: ‘The cumulative effect could be quite large even if many of the individual pathways contribute only a small effect.’

Link HERE.

Sunday, September 17, 2017

Jim Carrey's "bizarre" interview offers more existential wisdom than this reporter can handle...

Kudos to Tamara, a student in my Existential Philosophy class, for sending the below to me. Obviously Carrey has been reading his Nietzsche, Kierkegaard, Heidegger, etc.  The reporter-woman with her whole superficial "don't you want to empower people?" line is immediately confused upon hearing Carrey's existential wisdom. She doesn't even know what to do. Hilarious.

Friday, September 15, 2017

Does imagination precede language? Aeon tries to find out...

"Imagination is ancient, our imaginative life today has access to the pre-linguistic, ancestral mind: rich in imagery, emotions and associations." 

Link to the article HERE.

Some highlights:
"Aristotle described the imagination as a faculty in humans (and most other animals) that produces, stores and recalls the images we use in a variety of mental activities. Even our sleep is energised by the dreams of our involuntary imagination. Immanuel Kant saw the imagination as a synthesiser of senses and understanding. Although there are many differences between Aristotle’s and Kant’s philosophies, Kant agreed that the imagination is an unconscious synthesising faculty that pulls together sense perceptions and binds them into coherent representations with universal conceptual dimensions. The imagination is a mental faculty that mediates between the particulars of the senses – say, ‘luminous blue colours’ – and the universals of our conceptual understanding – say, the judgment that ‘Marc Chagall’s blue America Windows (1977) is beautiful.’ Imagination, according to these philosophers, is a kind of cognition, or more accurately a prerequisite ‘bundling process’ prior to cognition. Its work is unconscious and it paves the way for knowledge, but is not abstract or linguistic enough to stand as actual knowledge."
"We’ve romanticised creativity so completely that we’ve ended up with an impenetrable mystery inside our heads. We might not literally believe in muse possession anymore, but we haven’t yet replaced this ‘mysterian’ view with a better one. As the Austrian painter Ernst Fuchs said of the mysterious loss of self that accompanies the making of art: ‘My hand created, led in trance, obscure things … Not seldom, I get into trance while painting, my state of consciousness fades, giving way to a feeling of being afloat … doing things I do not know much about consciously.’ This mysterian view of imagination is vague and obscure, but at least it captures something about the de-centred psychological state of creativity. Psychologists such as Mihaly Csikszentmihalyi have celebrated this aspect of creativity by describing (and recommending) ‘flow’ states, but the idea of ‘flow’ has proven little more than a secular redescription of the mysterian view.
"Evolutionary thought offers a path out of this confusion. In keeping with other evolved aspects of the human mind, the imagination has a history. We should think of the imagination as an archaeologist might think about a rich dig site, with layers of capacities, overlaid with one another. It emerges slowly over vast stretches of time, a punctuated equilibrium process that builds upon our shared animal inheritance. In order to understand it, we need to dig into the sedimentary layers of the mind." 
"Contrary to this interpretation, I want to suggest that imagination, properly understood, is one of the earliest human abilities, not a recent arrival. Thinking and communicating are vastly improved by language, it is true. But ‘thinking with imagery’ and even ‘thinking with the body’ must have preceded language by hundreds of thousands of years. It is part of our mammalian inheritance to read, store and retrieve emotionally coded representations of the world." 
"It is possible that Homo sapiens of 40,000 years ago were graphically literate before they were verbally literate." 
"Hominin waking life might have been closer to the free associations of our contemporary dream life."
Regarding aesthetics and creativity, imagination, and process-evolutionary theories of cognitive development, see my After Nature post "Whitehead's influence on Susanne Langer's Conception of Living Form," HERE.

Plato on the Metaphysical Foundation of Meaning and Truth (NDPR Review)

​More Plato as we cover more of the Republic. See Plato on the Metaphysical Foundation of Meaning and Truth reviewed at NDPR, HERE.

Tuesday, September 12, 2017

Pragmatism and Objectivity: Essays Sparked by the Work of Nicholas Rescher (NDPR Review)

Pragmatism and Objectivity: Essays Sparked by the Work of Nicholas Rescher
// Notre Dame Philosophical Reviews // News

2017.09.09 : View this Review Online | View Recent NDPR Reviews

Sami Pihlström (ed.), Pragmatism and Objectivity: Essays Sparked by the Work of Nicholas Rescher, Routledge, 2017, ix+282 pp., $ 140.00 (hbk), ISBN 9781138655232. Reviewed by Michele Marsonet, University of Genoa

In this collection of 14 essays many aspects of classical and contemporary pragmatism are examined with reference, at least in most cases, to the work of Nicholas Rescher. Usually, those who are interested in pragmatism from an historical point of view tend to forget that, from the beginning, a substantial polarity is present in this tradition of thought. It is a dichotomy between what Rescher calls "pragmatism of the left", i.e. a flexible type of pragmatism which endorses a greatly enhanced cognitive relativism, and a "pragmatism of the right", a different position that sees the pragmatist stance as a source of cognitive security. Both positions are eager to assure pluralism in the cognitive enterprise and in the concrete conduct of...

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Visual Phenomenology (NDPR Review)

Apropos our upcoming Phenomenology seminar expected to run Spring 2018.

Visual Phenomenology
// Notre Dame Philosophical Reviews // News

2017.09.10 : View this Review Online | View Recent NDPR Reviews

Michael Madary, Visual Phenomenology, MIT Press, 2016, 247pp., $45.00 (hbk), ISBN: 9780262035453. Reviewed by Susanna Siegel, Harvard University

The central thesis of this book is that "visual perception is an ongoing process of anticipation and fulfillment." Madary calls this conclusion "AF", and the book is organized around a two-premise argument for it:
P1. The phenomenology of vision is best described as an ongoing process of anticipation and fulfillment.
P2. There are strong empirical reasons to model vision using the general form of anticipation and fulfillment.
Conclusion (AF): Visual perception is an ongoing process of anticipation and fulfillment.
Madary devotes Part I to defending phenomenological analyses of the dynamic and perspectival aspects of visual experience that he takes to support premise 1, and Part...

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Plato's Ethics and Politics in The Republic (SEP entry update)

In our First-Year Writing Seminar (FYWS) "What is the Good Life?" we're currently reading Plato's Republic, and so I thought the below might be of interest to some of my students who read this blog.

Plato's Ethics and Politics in The Republic
// Stanford Encyclopedia of Philosophy

[Revised entry by Eric Brown on September 12, 2017. Changes to: Main text, Bibliography] Plato's Republic centers on a simple question: is it always better to be just than unjust? The puzzles in Book One prepare for this question, and Glaucon and Adeimantus make it explicit at the beginning of Book Two. To answer the question, Socrates takes a long way around, sketching an account of a good city on the grounds that a good city would be just and that defining justice as a virtue of a city would help to define justice as a virtue of a human being....

Monday, August 28, 2017

quote of the day

Heidegger on a forest path.

"Nature is present in all that is real. Nature unfolds in human work and in the destiny of peoples, in the stars and in the gods, but also in stones, things that grow, animals, as well as in streams and thunderstorms... [Yet] Nature can never be found somewhere in the midst of the real as simply one more isolated thing. [Nature as] the "all-present" is also never the result of combining isolated real things. Even the totality of what is real is at most but the consequence of the all-present... The "wonderful" [that is Nature] withdraws from all human producing, and nevertheless it flows through everything with its presencing."

- Martin Heidegger [GA 4: 52-53, Commentary on Hölderlin's "As When On a Holiday,"]

Hallstaater Lake, Austria (from cable car). Photo by Niemoczynski, June 2017.
Thanks goes to Keith Hoeller, and also to Richard Capobianco from the Heidegger Circle for emailing me the quote. 

Sunday, August 27, 2017

Podcast: "Experiential togetherness through readings of William James, Alfred North Whitehead, Gilles Deleuze, and Isabelle Stengers" (mp3 audio download)

Dirk (know to many as "dmf") sent along THIS link. Haven't listened to the whole thing yet but will soon. From my guess of it, it appears to cover what process-relational philosophers interested in the likes of Deleuze, Whitehead, etc. would enjoy.

Thanks Dirk!

Thursday, August 24, 2017

Call for Papers: Eighth International Congress on Ecstatic Naturalism

Eighth International Congress on Ecstatic Naturalism 
April 6th & 7th, 2018
Campus of Drew UniversityMadisonNew Jersey

"Nature and the Symbolic in the Human and Non-human"

A central feature of any naturalism is that there is at least some form of continuity between mind and nature – or, that mind "stretches" to meet nature (in the words of John Dewey). But, what is "mind" within a naturalistic register? A basic premise for naturalists such as Charles S. Peirce, John Dewey, George Herbert Mead, Alfred North Whitehead, or Susanne Langer – naturalists in the American philosophical tradition – is that "mind" is essentially symbolic. This is to say that, conceptually, mind is both expressive and representational. This, though, begs the question: what within nature might be able to "think?" As any "ecstatic" naturalism seeks to explore nature's deeply embedded transformational potential, the theme of this year's congress questions nature's potential for "mind" – or "intelligence" - and questions how that mind might be at work within the natural world, especially as expressed by means of symbol. What precisely is nature's potential for expressive intelligence and how is it expressed through symbol and concept? And further, what other than the human might be able to "think?" What does it mean to think? Can machines think? Can forests think? Insects? Birds? Fish? Transcending beyond the boundaries of the human, we seek papers that wish to explore especially non-human modes of intelligence within the realm of the symbolic in order to connect naturalism to applied philosophical fields, whether animal ethics, cognitive science and artificial intelligence, political ecology, biosemiotics, and so on. Papers need not be exclusively about the philosophy of ecstatic naturalism but are encouraged to at least minimally address its perspective before moving on to present a different thesis of the paper so as to place all papers of the congress within the stream of contemporary philosophical naturalism.

Submissions of abstracts 300-500 words in length should be emailed to: no later than October 31st, 2017. Authors of accepted papers will be contacted no later than November 30th with a paper deadline (no more than 15-20 minutes in length of reading or 6-8 pages double-spaced) of March 1st.






Wednesday, August 23, 2017

How our attention is harvested

Lengthy article/review which goes into detail regarding the neuro-livestock addicted to their iPhones, mostly through a discussion of Facebook - although Twitter is as much to blame in that users are essentially performing free labor for the benefit of the platform they use.

YouTube is just as guilty of this as well. In my research in (possibly) starting a YouTube channel I discovered that its bad news for YouTube if those who create content actually end up with a profit. Unless views directly translates to traffic to one's own business then the only money to be made is through ads, most of which pay pennies on the dollar. Full-time YouTubers barely make anything, contrary to popular belief.

What this all boils down to is an attention-economy where content-creators are the cybercattle and the platform the slaughterhouse. If one creates content they must always do so with the masses in mind, and the platforms ensure that this is the way it must be for it suits their business model, not those who create the content.

As Instagram is the new "thing," it appears that every few years the masses migrate from one platform to the next. Myspace to Facebook to Twitter to Instagram to... and so on. The whole "trending" thing and idea of mass viral influence disgusts me. I'd rather be a black sheep than some lab-rat addicted to my smartphone tapping and scrolling my life away.

Anyway, the review is quite long - but do read if you can find the time to do so.

Article HERE.

Monday, August 21, 2017

Ontologies of Nature: Continental Perspectives and Environmental Reorientations (new book)

New book discussing various ontologies of nature from a Continental environmental philosophical perspective, which is a new (and good, I think) trend in Continental scholarship.

This volume contains essays that offer both historical and contemporary views of nature, as seen through a hermeneutic, deconstructive, and phenomenological lens. It reaches back to Ancient Greek conceptions of physis in Homer and Empedocles, encompasses 13th century Zen master Dōgen, and extends to include 21st Century Continental Thought. By providing ontologies of nature from the perspective of the history of philosophy and of contemporary philosophy alike, the book shows that such perspectives need to be seen in dialogue with each other in order to offer a deeper and more comprehensive philosophy of nature. The value of the historical accounts discussed lies in discerning the conceptual problems that contribute to the dominant thinking underpinning our ecological predicament, as well as in providing helpful resources for thinking innovatively through current problems, thus recasting the past to allow for a future yet to be imagined. The book also discusses contemporary continental thinkers who are more critically aware of the dominant anthropocentric and instrumental view of nature, and who provide substantial guidance for a sensible, innovative “ontology of nature” suited for an ecology of the future. Overall, the ontologies of nature discerned in this volume are not merely of theoretical interest, but strategically serve to suspend anthropocentrism and spark ethical and political reorientation in the context of our current ecological predicament. - Editors: Kuperus, Gerard, Oele, Marjolein (Eds.)

Link HERE.

Sunday, August 20, 2017

Spotlight on Carbondale: Illinois Town Sits at Solar Eclipse 'Crossroads'

My Ph.D. alma mater SIUC makes the news.
Spotlight on Carbondale: Illinois Town Sits at Solar Eclipse 'Crossroads'

By pure cosmic coincidence, the town of Carbondale has found itself at the center of eclipse mania.

SPEP 2017 full program

The 56th annual meeting of SPEP: Society for Phenomenology and Existential Philosophy, held at the University of Memphis, Oct. 19-21, 2017. Full program in .pdf format for download, HERE.

Thursday, August 17, 2017

quote of the day

"Logic is the backbone of philosophy. And nothing is quite clear logically unless it can be put mathematically. Ideally at least, a philosopher should be a mathematician and logician as well as metaphysician. Perhaps this could be said of Plato, certainly of Leibniz, Peirce, and Whitehead."

- Charles Hartshorne, Creative Synthesis & Philosophic Method

Wednesday, August 16, 2017

Mathematics is Metaphysics: Zalamea in translation:

A statement in favor of synthetic thought, Zalamea's metaphysics is one whose backbone is mathematics. I picked up his Synthetic Philosophy of Contemporary Mathematics and as a non-specialist in the philosophy of mathematics (yet still holding an interest) I must say it is a very good and very clear book. THIS article is its summarizing statement.

Tuesday, August 15, 2017

North American Schelling Society website updated

It's abit clunky, although you can sign up to be emailed updates. Apparently they are launching a journal called Kabiri (I wish the journal had a much better name), which looks like will be an online open-access journal. On the website one can also find a fairly extensive bibliography of Schelling scholarship in English, but it looks like an embedded data-base of some sort and is very, very slow. Like I said, the website is clunky and s-l-o-w.

This year's NASS conference (the fifth annual meeting) will take place at the Universidad Nacional Autónoma de México in Mexico City from February 21-25. Its theme is "Schelling: Crisis and Critique."

Link to the updated website HERE.

Monday, August 14, 2017

International Society for Nietzsche Studies: Call for Papers

HERE. The Cfp is for presentation and discussion at its annual workshop to be held at Birkbeck – University of London (March 16–17, 2018). Papers are welcomed on any aspect of Nietzsche’s philosophical thought. Deadline is November 1st 2017.

Thursday, August 10, 2017

A gift

... from my wife for my birthday. Incredible sound: bright and clear, with wonderful tone (string length is equal to a baby grand piano). What a surprise - I love it!
New book on facts and values featuring many contemporary pragmatist writers. See below:

Facts and Values. The Ethics and Metaphysics of Normativity . Edited by Giancarlo Marchetti , and Sarin Marchetti

Table of Contents

Behind and Beyond the Fact-Value Dichotomy. Giancarlo Marchetti and Sarin Marchetti

Part I: A Counter-History of the Dichotomy

1. The Fact/Value Dichotomy and the Future of Philosophy . Hilary Putnam

2. Pragmatic Constructivism: Values, Norms, and ObligationsRobert Schwartz

3. Contingency and Objectivity in Critical Social Theory: Horkheimer and Habermas . Maeve Cooke

4. From the Positivismusstreit to Putnam: Facts and Values in the Shadow of Dichotomy . John Mcguire

Part II: Varieties of Entanglement

5. Reflections Concerning Moral Objectivity . Ruth Anna Putnam

6. On MatteringNaomi Scheman

7. Change in View: Sensitivity to Facts and Prospective Rationality . Carla Bagnoli 

8. Normativity without Normative Facts? A Critique of Cognitivist Expressivism . Alex Miller 

9. The Evolutionary Debunker Meets Sentimental Realism . Mauro Rossi and Christine Tappolet 

10. How to Be a Relativist . Kenneth Taylor 

Part III: Some Applications

11. Science and the Value of Objectivity. David Macarthur 

12. The Environment and The Background of Human Life: Nature, Facts, and Values . Piergiorgio Donatelli 

13. Fact/Value Complexes in Law and Judicial Decision . Douglas Lind

About the Book
This collection offers a synoptic view of current philosophical debates concerning the relationship between facts and values, bringing together a wide spectrum of contributors committed to testing the validity of this dichotomy, exploring alternatives, and assessing their implications. The assumption that facts and values inhabit distinct, unbridgeable conceptual and experiential domains has long dominated scientific and philosophical discourse, but this separation has been seriously called into question from a number of corners. The original essays here collected offer a diversity of responses to fact-value dichotomy, including contributions from Hilary Putnam and Ruth Anna Putnam who are rightly credited with revitalizing philosophical interest in this alleged opposition. Both they, and many of our contributors, are in agreement that the relationship between epistemic developments and evaluative attitudes cannot be framed as a conflict between descriptive and normative understanding. Each chapter demonstrates how and why contrapositions between science and ethics, between facts and values, and between objective and subjective are false dichotomies. Values cannot simply be separated from reason. Facts and Values will therefore prove essential reading for analytic and continental philosophers alike, for theorists of ethics and meta-ethics, and for philosophers of economics and law.


"The concept of normativity spans a series of interrelated dichotomies that lie at the heart of philosophical inquiry: fact and value, is and ought, the objective and the subjective, causes and reasons, the natural world and human sensibilities. Much philosophical effort has been devoted to accentuating the gaps between the concepts juxtaposed by each of these pairs, and the fallacies involved in their conflation. This volume, however, seeks to bridge these gaps. The papers collected here—all written expressly for this volume—set out to show that normative discourse must be sensitive to the facts, and that reasoning about facts is inherently value-laden. They demonstrate that the descriptive and the normative meet in language, in expressions that are both descriptive and normative. And they highlight the objective aspects of moral reasoning, and the normative aspects of objectivity. These challenges to the traditional view are as relevant to social and political discourse as they are to philosophy" - Yemima Ben-Menahem, The Hebrew University of Jerusalem

"This distinguished volume of essays draws creatively on several rich traditions in philosophy—including Wittgenstein, Murdoch, philosophy of law, critical social theory, and Deweyan and Peircean pragmatism—to bring together an important variety of new challenges to the supposed "fact/value gap" and its alleged consequences for philosophy. For all those who want think harder and deeper about "fact and value", it will be essential reading" - Sophie-Grace Chappell, Open University

"Marchetti and Marchetti have gathered here a comprehensive collection of positions critical of the coherence of the fact/value dichotomy; each coming at the problem from a different perspective; each offering a different (dis)solution. Their introductory overview of the origins of the dichotomy in the western philosophic tradition is valuable, tying together the various strands, from Hume through Russell, that have provided support for the distinction in its current emotivist and non-cognitivist forms. The collection is also noteworthy for its attention to the critical voices found in the American pragmatist tradition and taken up by a number of contemporary thinkers whose work is represented here, such as Hilary Putnam" - Sharyn Clough, Oregon State University

"Explicit interest in questions about the relation between facts and values has waxed and waned, inside and outside the academy, over the last several decades. But the questions themselves, which often turn up under different labels, remain immediately relevant both to our efforts to do justice to the world and to ethical challenges we confront within it. Marchetti and Marchetti have given us a collection that clearly brings out the importance of fact-value debates while also stressing the debates' multifaceted character. Taken together, these essays – from a group of distinguished thinkers – offer not only a helpful tour of the complexity of the issues but also a forceful impression of how and why they matter today" - Alice Crary, The New School

"That there is a clear and unequivocal distinction between facts and values is something all too often assumed and only very seldom actively interrogated. Facts and Values takes up this question from a range of philosophical perspectives (including but not restricted to the 'analytic') that nevertheless converge in their rejection of the idea that the distinction can be given any unqualified application. This has important consequences, allowing us to recognise, for instance, the interconnection between ethics and ontology, and forcing us also to acknowledge the way in which evaluative commitments are inextricably bound up with all of our engagements in the world. The volume provides both an excellent point of entry into the topic at the same time as it also sets out important new insights and approaches. It contains contributions from many key figures in the area, but is especially notable for including one of the last pieces of writing by a seminal thinker of the last fifty years, Hilary Putnam, who together with Ruth Anna Putnam, has been central in bringing philosophical attention back to this important question" - Jeff Malpas, Univerity of Tasmania

"Throughout the history of analytic philosophy, the fact-value distinction has been baked into nearly every research program within the tradition. Hilary Putnam has shown that we had better not just assume that the distinction -- or its sophisticated variants, e.g., the contrast between science and ethics -- can be sustained. If it cannot, there is a great deal of rethinking to be done, both across the many philosophical subspecializations and in the broader intellectual culture. This collection keeps this very important ball rolling, advancing an agenda with the potential to reshape philosophy." - Elijah Millgram, University of Utah

Sunday, August 6, 2017

a music recommendation

An After Nature reader emailed in (wishing for her name to be withheld, no problem) asking for the possibility of more music recommendations, something which has always been just in the "background" here at the blog. I used to post alot more music-type things but only do so infrequently now.

In any case, I decided to oblige. I know not all readers are crazy about music postings as musical tastes vary quite wildly. But, it was a request. So...

Jesu is a band that was introduced to me by my good friend Kevin S. who lives out in Arizona. I want to say this was back in '05-ish. The band is the brainchild of Justin Broadrick, formerly of the industrial band Godflesh (who released the landmark "Streetcleaner" EP back in 1989). Jesu is abit like Godflesh but with much more tonal emotion and expression.

First track is "Sunday" which around the four minute mark really opens up. Definitely be prepared to sit down and get taken through the track, perhaps as you are working on the computer or reading or whatever. Very, very emotional - nearly melancholic. It's just an experience to listen to.

Second track is "Silver" which is just a tight song all around and which interestingly picks up around the four minute mark as well.

Maybe readers will enjoy these. Who knows.

Friday, August 4, 2017

After Nature on YouTube, coming soon

As many After Nature readers know, for awhile I've been toying with the idea of an After Nature YouTube channel. Originally I had considered creating a podcast, however then decided that video would be more personable. The plan has become for me to fade out After Nature blog and transition wholly over to a YouTube "vlog" ("video log.")

With that said, I have a general time-frame in mind to do this, which would be, at some point, next year - perhaps in the spring. As the blog fades out at the end of this year I plan to keep everything up (for now) and make available as a downloadable file all of the blog content.

In the meantime I'll be creating a test "pilot" episode and will make available on YouTube. If all goes well this would happen during the fall, with a first episode to appear in early spring when the blog officially closes. As the channel will (mostly, hopefully) be anonymous you would have to look for it rather than being linked here.

Anyone who watches YouTube and is interested in philosophical "vlogging" would know people like Greg Sadler (who was kind enough to offer to me a consultation some time back concerning how one might run a YouTube channel) and Clifford Lee Sargent of Better than Food Book Reviews. Their links are HERE and HERE. Incidentally Cliff had also offered to get together over Skype and offer some advice as to how things might go. Here is Cliff offering an interesting review of Jünger's On Pain.

For awhile I have also been watching the very sporadic posts of Tilo Kaiser, a näturphilosopher, sentionaut, and organicist who lives in Germany. His videos are (quite obviously) in German but if you speak German and want to hear some beautiful poetry then his channel could be quite interesting for you. I first discovered him when he posted a video about Ernst Jünger's Die Schere, where in particular he discusses dreams, the afterlife, Jünger's LSD experience, and "the light of the cosmos," the inner paradise. In yet another video on the same book he discusses "the Plutonic essence." Even if you don't speak German I think it is fascinating to just listen to him articulate his poetry and thoughts, which covers a number of subjects, authors, and viewpoints.

Here below Tilo reads Ralph Waldo Emerson. Emerson quotes: "What is the most difficult task in the world? Thinking ...." "Finally, nothing is sacred except the purity of our thinking." "Childhood is the everlasting Messiah who comes to the aid of the fallen man and asks them to return to paradise."

Thursday, August 3, 2017

Lorenzo Sleakes on panpsychism

Philosopher (and After Nature reader) Lorenzo Sleakes emailed me awhile back sending links to two papers he's authored. They look fairly interesting. Check them out for yourself HERE and HERE.

Wednesday, August 2, 2017

Why Millennials are the worst and Gen-X will save the world

A recent article suggests the obvious, that when it comes to dating, Millennial online culture is catching up with that generation born between 1980-ish and 2000-ish.  Many Millennials experienced their "age 25 mid-life crisis" and now are approaching age 30 (so many are still 20-somethings about to turn 30). However, according to the article, whereas in the past many young people had begun to settle by their '30s many Millennials are unable to commit to any sort of long-term relationship and in turn are having trouble finding life-partners, and in turn trouble settling enough to buy a home, let alone hold any one career path or even have children.

As the article points out Millennials yearn for a long-term relationship but are either unable to find one, or hold one.  Some of the reasons? The article cites unconquerable focus on self and self-absorption (narcissism), unwillingness to grow up (or inability to mature having been raised by helicopter parents), a general distrust toward everyone, a general laziness and apathy couched in a "I want to be left alone" or "I'm busy!" attitude, and unrealistic narratives perpetuated by social media which endorse the existence of that "perfect someone." In reality though the formation of romantic relationships online as well as the maintenance of those relationships online has led to issues with self-esteem, depression, anxiety, and the inability to communicate (or perhaps even feel) any genuine or real emotions. Many Millennials are simply unable to grow up, even at age 30, and that as much shows in their love life according to this article. See HERE.

Following, this lost generation who is unable to communicate in full sentences and relies on emoji to express their love interests has become "incapable" of love, save for narcissistic self-love. They are incapable of intimacy. See HERE. Millennial women blame their hoodie-wearing iPhone-grasping male peers and have turned to older men who have grown up as their new dating pool. See HERE. Millennial males in their '30s still inhabit the adolescent mind, as evident on Tinder.

THIS article is quite harsh and clearly blames feminism (perhaps mistakenly) for gender confusion, as much as it does mistakenly identify Generation-X as Millennials' parents (this is impossible: Millennials' parents are Baby Boomers...Gen-X is only old enough to be their long-distant cousin or older brother). And, further, Gen-X has waited until they hit 40 or later to have children, making Generation Z the children of Gen-X, not Millennials. In essence though the article does correctly identify that fragile sense of self had by Millennials - the one that enjoys all of the praise, expects to be paid more for doing less, and expects the world, just like their parents, to cater to their every whim and need (baby-sit them, basically). See HERE.

When it comes to cohort effects, we Gen-X'ers look on in horror as we see 30 year-old grown up children leech off of our '80s nostalgia in vain attempts to recover the meaningful and magical (rather than pandered and shallow) "childhood they never had." Part of this perpetual childhood for Millennials includes, other than that narcissistic over-self confidence that "love will find a way," a childlike fascination with sexuality and complete inability to experience true romance.

On the job front, many employers now struggle with Millennials who now make up half of the US workforce. Consistently late to work, consistently not accomplishing enough work, and consistently not working hard enough, Millennials are apparently fired in droves.  As the ultimate "let down" of society, the generation at war with Boomers continues to whine and complain, call their parents, show up late for work (and leave early), while Gen-X can only do what it does best: ignore the drama, put its nose to the grindstone, and save the world. See HERE and HERE.

Tuesday, August 1, 2017

Beyond the Black Rainbow

In the vein of Stanley Kubrick or John Carpenter, Beyond the Black Rainbow (2012) is a film whose aesthetic harkens back to those '70s mind-bending science fiction films that I discussed last week. Definitely worth checking out as is the soundtrack.

Some interesting music. I also included a video of my favorite Carpenter film, Escape from New York (1981). Newer Deru album, "1979," added for good measure.

Wednesday, July 26, 2017

The Time Will Come... (Recommended oddball but very cool science fiction films of my youth)

It's no secret that fairly eccentric conversations with my father during dinner is what interested me in philosophy when I was a child. He would engage my sister and I with the most deep (but also strange) questions a child could ask to entertain. We would talk about space, time, whether the universe "goes on forever," consciousness and the soul, the prospect of extraterrestrial life, the fate of the universe. You name it, we talked about it. Well, if it was weird we talked about it, but weird in a good way.

My father was interested in science and cosmology as much as he was interested in, say, the possibility of apocalypse. But weren't we all. It was the '80s, and usually after watching The Twilight Zone (as a family mind you, and then discussing it!) my father would pick up a Soldier of Fortune magazine as easily as he would Scientific American. So both science and apocalypse were in the air.  As an aside here I would like to recommend the '80s version of the Twilight Zone where many episodes are free on YouTube. Exceptionally creepy, but good. Last year in fact I was compelled to pick up the '80s Twilight Zone complete DVD set and rewatch them all.

Some of my favorite episodes include "A Little Peace and Quiet" (a woman discovers a pendant that can stop time), "Wordplay" (the meaning of all language suddenly changes one day), "Personal Demons" (an author must confront little monsters only he can see), "Need to Know" (what happens when we become enlightened to our own extinction?), and my all time favorite, "A Matter of Minutes" (a couple discovers that they are trapped in between one minute and the next).

Having developed a taste for obscure science fiction then at a young age, by age twelve or so I would be staying up late watching Channel 4, a station that would always play creepy, trippy far-out philosophical science fiction movies. Apparently these are known as "midnight movies."

Hence this post.  Recently I had an itch to seek out some of these movies and rewatch them. Yikes. Now I know another source of my philosophical mind and why I am interested in the subjects that I am.

The first list are one's standard fare of apocalyptic movies (today the kids would call them "dystopian" genre). But there's some gruesome shit that I saw - and the mere label "dystopian" doesn't do justice. For example, whether it's Death Race 2000 (1975) - yes, I had a sleepover when I was like ten and we watched the video cassette - or Zardoz (1974) - a very deep movie for a kid, I watched it and remember being fascinated and horrified at the same time. Thus, most of the movies I saw had an impact on my philosophical outlook many years later. Plus, these are just really cool movies for as weird as they are. But again, I'm a firm believer that "weird" can be "good" if it forces you to think outside of the box.

I'd like to recommend two films that I watched just recently and then I'll link three lists below.

The first is Phase IV (1974). Holy. Shit. Insane. It's available on amazon to rent for three bucks, but let me just say: apocalyptic ecology. This was "dark ecology" before it was ever "fashionable" today. Watch the movie and only after watching it should you seek out the lost ending on YouTube. Trippy, new age, ecological, total dark apocalyptic science fiction. This is why my interest in biosemiotics and panpsychism isn't benign. The film questions species to species communication, alien intelligence, and the philosophical consequences of deanthropocentrism. As well as the end of the freaking world.

Second is Threads (1984). Millennials never cease to amaze me if only because they just don't realize how bad we Gen-X'ers had it. Their blind confidence and child-like innocence hasn't come to grips with the horror which is human existence. I mean, I vividly remember drills in school where we had to hide under our desks as practice for when the bombs hit. You couldn't even walk to Blockbuster without fear the commies might nuke you on the way.  It was real shit, and the prospect of total global death was very, very real. Forget The Day After (1983), in Threads there is no hope or redeeming value. Imagine Ligotti minus any enlightenment whatsoever, save for..."if a nuclear exchange ever breaks out the world is screwed." Apropos if only for North Korea keeping the tradition alive.

Trailer first and full movie second. Followed by links.


See "20 Oddball Science Fiction Movies" HERE.

See "15 Underseen And Overlooked Dystopian Futures In Film" HERE.

See "9 Most Riveting Post-Apocalyptic Movies" HERE.

Watching most of the movies on these three lists will take you back to the glory days of apocalypse if you are a fellow Gen-X'er. Oh dear Millennials, you have so much to learn...

Post Scriptum: Two non-'80s movies but worth the mention due to their being "hard science," but also entertainingly "dark" enough to be included in this post are Europa Report (2013) and Primer (2004). Runners up include Doctor Who with Tom Baker and Disney's (yes, Disney's) The Black Hole (1979).

Ray Brassier - "Pricing Time: Remarks on Malik’s Ontology of Finance" ISSH June 2017

Saturday, July 22, 2017

quote of the day

Q. Meillssoux

"The most underrated thinkers in the history of philosophy are Reinhold, Jacobi, Maimon: the German thinkers who formed the junction between Kant and Fichte. With these philosophers, we draw close to the edge of what would soon become the volcano of German Idealism. It is a volcano that would not have been able to erupt without them, even though Schelling and Hegel esteemed them lightly."

- Quentin Meillassoux

Friday, July 21, 2017

quote of the day

"Essence becomes matter in that matter's reflection is determined by relating itself to essence as much as it does to the formless indeterminate. Matter, therefore, is the simple identity, void of distinction, that essence which is, with the determination that it is, the other of form. Hence it is the proper base or substrate of form, since it constitutes the immanent reflection of the determinations of form,or the self-subsistent term, to which such determinations refer as to their positive subsistence.

If abstraction is made from every determination, from every form of a something at all, matter is what is left over. Matter is the absolutely abstract."

- G.W.F. Hegel, Science of Logic

Tuesday, July 11, 2017

Our visit to the Nietzsche Haus

Sign-post to the Nietzsche Haus 
PHOTO: Niemoczynski, 2017

Sils Maria is an indescribable place, if one wants to paint a picture of it perfectly. I'm not sure words could do justice to the peace which is that place. Granted, Switzerland now has a special place for me - mostly because of its picturesque landscapes, its pine forests, its mountains and peaks, and of course its quaint and romantic way of life . But if I had to put my finger on it (and I believe Nietzsche had mentioned this) - there is something about the air there. Something, rejuvenating, perhaps?

“Well, my dear old friend, I am once more in the Upper Engadine. This is my third visit to the place and once again I feel that my proper refuge and home is here and nowhere else.” 

- Friedrich Nietzsche to Carl von Gersdorff, Sils Maria, late June 1883

Our visit to the Nietzsche house was quick but informative. The house is tucked away just off the street past the train station stop which is marked "Sils Maria." Proceed not even a minute's walk to your left and the Nietzsche house is there off the street on the left.

My wife wasn't so much interested and began studying the adjacent hotel, a charming building in its own right. And for a few minutes she began to say how nice it would be that if we had children we could venture here as a family and vacation. I agreed. (We desperately want children, and the thought of vacationing in this beautiful place with my wife, and hopefully one day children, for a moment moved me.)

As to my expedition regarding more philosophical things, I think I learned more just by absorbing the surrounding experience of the mountains and forests, the creek nearby, the silence only being interrupted by the sounds of insects or the wind. But it was Nietzsche's own bare room which spoke most profoundly to me.

Inside the home there are many, many books which are organized according to various donated collections. There are various artifacts and items to look at, and a room dedicated to Nietzsche studies or exhibitions (currently in one of the rooms are paintings by an artist who lived in the house recently for two years). For me, though, it was Nietzscbe's room as well as the view from his room to the mountain outside which affected my experience of this place. Reminiscent of the painting by Caspar David Friedrich I had to think that the "wanderer"who was meant for those mountains could have only been Nietzsche himself. Inside his room there is not much to see but certainly much one might sense. The walls are bare, one small carpet is at the center of the floor, there is a small bed, and there is a porcelain washbowl and pitcher across from the bed. That's it.

But, there is a thing that struck me - and let me say right away that this will come off as quite personal and thus perhaps strange - is how Nietzsche placed on his wall a green piece of wall paper. Neat and rectangular, there it was in the midst of his Spartan-like room. But, it was the tone of the green which struck me. The tone was deep and seductive.

The Wanderer above a Sea of Fog, Caspar David Frierich, c. 1818
When I first discovered Nietzsche at age 19 one of my favorite poems that he wrote was called "The Sun Sinks," written in the year of 1888. I know this poem by heart and can recite it freely. However, there are a few very interesting lines in that poem which reference the color green. And yet within Nietzsche's room, his sheets? The color green. His carpet? Green. The wallpaper? Green. The room was bare save for whatever minimal color there was, it was green.

If one is to reflect upon the meaning of green in that poem alone, let alone its place in Thus Spoke Zarathustra, the poem's use of color all hangs upon green and its place vis-a-vis the abyss. Standing there, in Nietzsche's room, looking out from his window, to his fabled mountains of Zarathustra, I realized that the color green was for him, the abyssFrom there we hear about gold, blue, brown, black, and so on.

But "green," a dark majestic green, is the color of the golf-course greens where I was a night watchmen, my own Zarathustra at age 19, reading Nietzsche and marveling beneath the stars in the middle of those humid but cool, clear summer nights at 3am. Here in Sils Maria I was at the very place where one of the most influential philosophers who attracted me to philosophy in the first place lived. And here I was gazing out his window - at the same forests, the same mountains, the same stream. My Nietzsche journey had come full circle as I looked out his window.

Now that I have become part of "the establishment" of academia - a "philosophy professor" - part of that same establishment Nietzsche so despised, Herr Nietzsche and his anti-philosophy has crept up from behind me yet again to spur me into open reflection, just as he had when I was 19. And for that, my good friend, Friedrich Wilhem Nietzsche, I am thankful.

Today I still ask that most dreadful question, why? Hanging onto my late '30s, with respect to that question maybe Nietzsche's response, fittingly from the poem, remains the same when I found him while I was so young. "Stand firm my brave heart, do not ask: why? -"

A visit to the house costs 8 Francs (no Euros accepted).


Below one can find photos with captions of my visit. I'll attempt to upload a video of me traveling the path behind the house where Nietzsche would take walks when he could. As Sils Maria is a place for holiday one can see a hotel near the one where Nietzsche himself stayed. The only two cars that pass in the video toward the end were the only two heard during the hour I was there. Otherwise it was complete silence.

Finally, I am not an expert video producer so my apologies for the camera work (which is non-existent). I just wanted to show what the path looked like and attempt to transcribe to video the experience of what it may have been like for Nietzsche to walk along that path. Of course, that is impossible. In the end this was really an amazing experience and is on par with our visit to the Heidegger Hut (link HERE). Both visits were magical. Now on to the photos and video...

Mountains en route to the Nietzsche Haus

We've arrived! Sign directing visitors to the Nietzsche Haus, just off the street at Sils Maria, Switzerland 

View, front of the house


Dedicatory sign above front door

A simple stone path directors visitors 
Left side front of house

Right side front of house where Nietzsche stayed

Forest path behind the house

View of the mountains from the front path front of house

View of adjacent hotel

Some visitors leaving Sils Maria

Leon and Na leave Sils Maria

Last glance at the lake before we leave for Turano

Read also about our visit to the cabin where the most infamous philosopher of the 20th-century Martin Heidegger (1889-1976) would stay each summer, and where he would eventually write his masterpiece, Being and Time (1927), link HERE.

Sunday, July 9, 2017

Alex Galloway on Malabou: Does Malabou's Hegelian Materialist Ontology Require the Bios of Deleuze?

Alex Galloway's blog has a nice post up titled, "Malabou's Life Resistance" (link HERE). Galloway mentions one quotation from Malabou that I found quite interesting.
"[D]on't let philosophy condescend toward technology or biology; allow materiality to be philosophical on its own terms; conceive of resistance from “the living being itself...the bio-,” not from “the philosophical concepts that tower over it.” 
This is compelling considering Malabou's Hegelian lineage, but then again - for Hegel, concepts "move," and thus a sense of activity and agency, akin to dimensions of bio and bios do indeed figure.

Commenting on her essay, Galloway writes,
Malabou is most interested in the fundamental distinction between symbol and life. Both the symbol and the symbolic have long had an important role to play in fields like semiotics and psychoanalysis, not to mention philosophy as a whole. The symbol is a concrescence of meaning. The realm of the symbolic is the realm of language, the realm of abstraction, the realm of linguistic universality. The symbol aggregates and focuses meaning, abstracting it away from particularities in favor of a more unified, formal point of focus. “Bio-” on the other hand, the realm of material life, is often characterized in terms of its lived particularity, in terms of an irreducible material condition.
With respect to the relationship between bios and materiality and concept and symbol, rather than maintain that the conceptual or symbolic "tower over" kinetic expressions of bio's materiality, perhaps we might claim materiality's movement occurs via  the becoming of bios and hence accommodate rather than reject the Hegelian-conceptual given its ability to "move" in terms of both mediums. Such movement, or "transitive conceptual relation" as I would call it, is not without its tension, however. Galloway identifies this tension as a "bias" when either side of the symbol-life or mind-body dynamic is emphasized at the expense of the other. He writes, "The philosophical bias is the bias in which the realm of mind is superior to the realm of body, or as Malabou puts it here, the symbolic superior to that of life."

Galloway continues to explain how the materiality of bios is also capable of accommodating the symbolic or conceptual in a genetic sense by way of ratio or "rationality" through logos. This genetic sense belongs to logos and is of a double nature for it is both with and without the universal. Put in Hegelian terms that Malabou would support, the universal in motion yields Concept or Notion. This double sense of both with and without universal can explain the bias either against bio's materiality from the point of view of the abstract universal, or against the abstract universal from the point of view of materiality. Obviously Malabou attempts to fuse the two and "heal" the "against" within any dialectical movement of bios. This presents a paradox, though. In healing the bias, the "against," one kills the very life one seeks to perpetuate. Is stoppage of kinetic conceptual movement wanted; or indeed is it even possible, save only for death? Or at the very least, if not for death, is a culmination in an Absolute the only true possible harmonization of, or reconciliation between, abstract universal and materiality; bios and concept? One obviously cannot turn to Hegel in any orthodox manner for an answer (for, following the suggestion of H.S. Harris, Hegel was so realist of a philosopher that even he would not be a Hegelian today), and yet Malabou's neo-Hegelianism, even with its approach of 'plasticity," seems to leave us wanting (for we are given no conclusive answer to the problem of bios within a dialectical ontology). And so other means, Galloway suggests, stand in need of utilization in order to address the problem at hand. What means exactly, one might ask? Galloway astutely points out those offered by the 20th-century philosopher Gilles Deleuze.

Before presenting how Deleuze may offer some resources to address the problem of bias, Galloway explores this bias in a number of contexts, one being Quentin Meillassoux's argument concerning ancestrality and the arche' fossil. This particular relationship in Meillassoux highlights the tension between materiality and bios, or more presciently, a materiality before bios. Meillassoux's philosophy presents how any correlation between consciousness and being, or between life and matter, is always already relative to the advent of the human being who phenomenologically initiates such distinctions. Galloway explains that,
Meillassoux superimposes correlationism into an historical era (with a beginning and an end), as if to suggest that the historical advent of modern humans entails the historical advent of phenomenology, and thus to go back “before” humanity entails the absence of correlation itself. That's not how history works....Meillassoux makes extinction part of the discussion of historical time, whether it be the absence of the human through human extinction or a condition before humanity emerged on planet Earth -- that is to say before human consciousness emerged.

Has Meillassoux managed to universalize the correlation in such a way that its bias contains an unsuspecting refusal to go beyond an always already correlated ratio - indeed one without genetic logos? (And recall, Galloway earlier in his post explains the crucial relationship between logos and ratio, which is key in discussions concerning speculative metaphysics, especially for those on the side of the fence where the likes of Meillassoux, Brassier, Laruelle, and even Grant all sit). Further, as such, is it the case that Meillassouxian materiality refuses its own dialectical agency, its own movement of the concept which is the movement from Matter to Life, and from Life to Consciousness?

Here seems to be a nod from Malabou to a moment in her Hegelian lineage that Meillassoux's metaphysical project is missing (and this is a nod only, not necessarily a successful implementation). Malabou's neo-Hegelian  materialist ontology at least points toward materiality's own genetic conditions and those conditions' capacity to engender conceptual movement of bios. By contrast, Meillassouxian metaphysics appears to be in denial of the reality of the contradiction (and this means also the reality of the negative) inherent and available in bios required not only for conceptual movement but for the sort of eventuation that brings about the contingent occurrence of Worlds. In short, we may say that it is only within bios that the sort of contingency and spontaneity, but also negativity, required for the eventuation of Worlds might be found, for only it possesses the double-sense of genetic logos that can withstand the transition from one sort of World to the next (that is, the double-sense of genetic logos is conducive to both ratio and negativity, and hence conducive to the production not only of matter, but of life and consciousness - where in Meillassxou's transcendental materialism each side cannot accommodate the other, whether matter and life or matter and consciousness). Hence with Meillassoux one has preserved the "bias" but lost a way from one World to the next, or, at least  lost a way containing any semblance between Worlds or "healed" Worlds in transitive relationship (and this seems required to attain the fourth World, that of Justice). This is especially odd considering that Meillassoux's "secret master," Hegel, constructs a metaphysics based exclusively upon that transitive relationship. Even an occurrence or "advent" of worlds, disjointed through contingent or miraculous occurrence as they may be, must be transitively related for a progression to occur.

What might we learn of such a hinted unity within Malabou's Hegelian materialist ontology? And how might we attempt to see through that potential unity?

Turning back to Deleuze as one who may offer resources to address the bias against life, perhaps we might say that that unity could be found in the "one life" of immanence whose own bios contains the drive of negativity and ontological contradiction called for from within the Hegelian project. For it is indeed Deleuze's plane of immanence that in being multiplicity nevertheless maintains ontological difference within itself. But, is Deleuze's project also capable of generating "transitive conceptual relation" and opening genetic sense by way of ratio through logos? Does Deleuzian genetic sense belong to logos in such a way that its double nature is both with and without the universal, and hence capable of "healing" the bias?

Galloway astutely points out the following:
Is Malabou a Deleuzean now without realizing it? Can we expect a new turn by Malabou in the future, a fully Deleuzean turn? She vocalized a call. And the one thinker already answering her plea is that very anti-Hegelian she so strictly resists, the one who professed many years ago of “one life only,” the one who has spoken of the unity of biological and political resistance, the one who so thoroughly refuses the philosophical bias against life: no other than Gilles Deleuze.
With that in mind, I should mention that, perhaps, a reconciliation between Hegel and Deleuze is certainly possible and that in my reasoned judgment speculative metaphysics today certainly might benefit from working through such a union. What that might mean precisely however, is very much up in the air.

For more on the notion of reconcillation between Hegel and Deleuze see HERE and HERE. For Malabou's take on Meillassoux, with an MP3 audio file, see HERE. My criticisms of Meillassoux's failure to adequately appropriate the power of the negative in Hegel as well as sufficiently position the universal vis-a-vis necessity as the sole principle of the Absolute is forthcoming.

Finally, while not of a connection between Hegel and Deleuze, the link between abstract universal and materiality, bios and consciousness to concept and sensible intuition, one Iain Hamilton Grant has the below to say regarding Fichte and Deleuze. Indeed, the "volcano" of German Idealism is something Meillassoux has mentioned as a quite powerful resource (see forthcoming "quote of the day" from him within a few days). And so, while initially a "quote of the day" post HERE at After Nature, allow me to copy Iain Hamilton Grant's thoughts regarding Fichte and Deleuze below.


From After Nature blog "Quote of the Day", 2017 June 17

"The most profound attempt to articulate linguistic sovereignty over a non-linguistic cosmos is Fichte's. It is profound because in his quest to do so he eliminates a priori any question of a cosmos which is not fundamentally logically constituted, by which I mean constituted from the position of the constitutor – from the Ich that posits. This is not as it were an absolute Ich, this is just an Ich that posits….All that he is ultimately interested in is that constitutive position as subjectivity, but linguistically or logically, in order to articulate whatever cosmos can be articulated at the cost of the elimination or reduction, as far as possible, of the actual cosmos. I thought that this was ingenious actually, and I spent some time working through how Fichte does this, and its basically the Ich and the nicht Ich, these two are inseparable and are always in some sort of tension; but the tension can always be reduced to near zero by means of the Ich's fundamental colonization of the space of the nicht Ich. So, all that is required is that wherever I come across something that shocks me, I simply insist that it was mine all along. And that's essentially the linguistic paradigm. There is no difference between that and a metaphysics as it were that shuts its gates where language apparently has limits; although where language has limits is a bizarre question to ask insofar as presumably, as far as it is asked, it is linguistically constituted as a constitution of the cosmos. 
Now, that same Fichtean moment, I think you find it in Deleuze. You find it expressly in Deleuze's relationship to Plato. There's an extraordinary series of passages in Difference and Repetition where he says the time to overcome Platonism has come, but the question of what Platonism is has elided us save only for a few caveats that Plato is not a Platonist – there were no Platonists after Plato. But the question is what is Deleuze doing with Plato? And we find this out in Logic of Sense where he situates Plato as the materialist wise enough to invert the order of the normative with respect to the ontological….So what Deleuze is, is a Fichtean. You can back this up I think by looking at the reception of German idealism in France. France has been dominated by Fichte, there is a constant influence of Fichte there. So Deleuze is a Fichtean, that is my thesis…. 
The real reason why I argue this is because in Difference and Repetition you'll find Deleuze saying the present inquiry must accommodate all the categories of nature and freedom. But why are there two sets of categories, why the split? Where are there a set of categories for nature and the other for freedom? And in what does Deleuze's materialism consist if he acknowledges this pre-categorial split as it were, between nature and freedom?…Here you have precisely the recipe for the categories of nature without the need for Fichte at all. [But] Deleuze celebrates the tradition of German idealism for their discussion of the auto-positing concept [of the categories]. So I don't think it's too much of a reach actually to see the dominance of the ontological as being the precursor to the dominance of the ontological over the normative." 
- Iain Hamilton Grant
"It is to the degree that he goes beyond the aporias of the subject and the object that Johanne Fichte, in his philosophy, presents the transcendental field as a life, no longer dependent on a Being or submitted to an Act – it is an absolute immediate consciousness whose very activity no longer refers to a being but is ceaselessly posited in a life…. A life is the immanence of immanence, Absolute immanence…." 
- Gilles Deleuze "Immanence: A Life"