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Please note that all times are shown in the time zone of the conference. The current conference time is: 2nd Oct 2022, 09:02:48am CEST
Speculative Realism as the Fourth Form of Nihilism
Halit Evrim BAYINDIR
Independent Scholar / Member and Student of The New Centre for Research and Practice, Turkey
It has without exception been agreed that the distinguishing feature of speculative realism is the revival and deepening of probably the most central polarisation of the history of philosophy, which is the idealism/realism divide. Irrespective of the vast differences among its proponents, speculative realists effectuate this with an uncompromising defence of a radical realism. What they understand by realism is broadly the idea that transcendence or “in itself” cannot be reduced to a correlate of thinking. In this regard, the history of philosophy, from pre-Socratics to post-structuralism, is depicted either as an idealism that prioritizes thinking over being or as a correlationism that can do nothing but expand on Parmenides’s assertion that being and thinking are the same.
I will challenge this standard reading of speculative realism and argue that what lies beneath the surface duality between idealism and realism is the deeper alternative between affirmation and negation. The fervent advocacy of the great outdoors by the speculative realists is a symptom of their taking side for negativity by introducing a new mode of nihilism into contemporary philosophy. This new nihilism, which might be called “virulent” or “speculative”, should be considered as a continuation of the three stages of nihilism that Deleuze charts in Nietzsche and Philosophy (negative, reactive, and passive). After presenting an outline of the basic features of this fourth stage, I will conclude by offering a Deleuzian perspective that makes use of the discoveries of this new nihilism to rethink its project of the overcoming of nihilism.
4:30pm - 5:00pm
Colliding with the Sorites Paradox: The Carneades-Chryssipus Dispute in Deleuze and Kierkegaard
University of Memphis, United States of America
Recent scholarship on Gilles Deleuze has emphasized the importance of paradox throughout much of his work, including and through his collaborations with Félix Guattari. Deleuze’s most sustained account of paradox is in the 12th series of The Logic of Sense, wherein he draws from Kierkegaard’s construction of paradox as the “passion” of thought. By looking at the role of paradox in “The Absolute Paradox” chapter of Philosophical Fragments, my essay aims to explicate some aspects of what Deleuze does and does not draw from Kierekegaard’s approach in his conception of paradox. In particular, I’ll argue that both thinkers want to approach paradoxes not as static puzzles, nor as resulting from contradictory propositions, but rather in terms of movement—both with respect to the movement inherent in paradox, and with respect to the movement of thought in relation to paradox. However, I’ll also suggest that this attention to movement is in part also the source of their disagreement. As I’ll show, this point is emphasized through the different ways in which they read the Chrysippus-Carneades dispute concerning whether sleeping is an effective response to a Sorites: Kierkegaard favors Carneades, whereas Deleuze defends Chryssipus.
5:00pm - 5:30pm
Towards the Deleuzian interpretation of Foucault's thinking
CRIM-FFyL UNAM, Mexico
The purpose of this text is to give an account of the major features of the Deleuzian interpretation of Foucault's thinking. In this sense, whenever the determination of Foucauldian archeology and genealogy is approached under the particular dynamics of the coordinates of knowledge and power, as an internal dimension of the device, the characterization implemented by Deleuze of the episteme in the horizon of the stratum, as an expression of a plane of immanence and a will to power, both in a Spinozian and Nietzschean sense, is also examined. It is in this context that the Deleuzian determination of the coordinate of subjectivity is approached, as a fold or a force that self-affects, and makes freedom possible as a line of flight that internally deconstructs the device. It is in the fold as Memory and immediate link with the Outside that the vector of subjectivity is resolved as a living body in which the Self occurs as freedom.