Marie-Eve Morin: Merleau-Ponty and Nancy on Sense and Being

Merleau-Ponty and Nancy on Sense and Being: At the Limits of Phenomenology Book Cover Merleau-Ponty and Nancy on Sense and Being: At the Limits of Phenomenology
New Perspectives in Ontology
Marie-Eve Morin
Edinburgh University Press
2022
Ebook (PDF) £85.00
216

Reviewed by: Vanessa Ossino

Marie-Eve Morin’s comparative study of Maurice Merleau-Ponty and Jean-Luc Nancy focuses on two objectives: First, it compares Merleau-Ponty’s and Nancy’s stances on the nature of the relation between “sense” and “being” which includes a lengthy analysis of their methods as well as an elaborate inquiry of their respective ontological framework. Secondly, Morin responds to “the new realist critique of post-Kantian philosophy, according to which all post-Kantian thinkers in the phenomenological tradition would remain unable to think an outside worthy of the name.” (183)

Right from the beginning, it becomes apparent that the study is of relevance to the broader field of phenomenology, and promises nuanced insights into still pressing questions posed by new realists and post-phenomenologists. One of those questions being: To what extent is phenomenology able to speak of an »outside« which is not suspected of being a correlation of consciousness? Another challenge posed to phenomenology by the aforementioned philosophical strains is concerned with the claim that phenomenology narrows »sense« into »being« and vice versa. This is assumed in particular by ‘traditional phenomenologists’ with whom Morin mainly means Edmund Husserl and the early Martin Heidegger. Through her engagement with new realism and phenomenology, Morin frames her study in-between two antithetical stances:

(1) The premise that sense and being are divided along the lines of a »subjective inside« and an »objective outside« (new realism).

(2) The premise that being is a function of meaning, which reduces it to the limits of sense (Husserl and Heidegger of Sein und Zeit).

The risk to which phenomenology allegedly exposes itself is that “by reducing fact to sense, phenomenology abandons pure otherness or brute factuality, in order to arrogate to itself the right to speak” (12). By bringing Derrida’s critique of the phenomenological method into play, Morin places her focus in a still gaping wound of phenomenology, which is located at the border-crossings of phenomenology and ontology. In the words of Derrida:

“We pass from phenomenology to ontology (in the non-Husserlian sense) when we silently question the direction of the upsurge of naked factuality and cease to consider the fact in its phenomenological function. Then the latter can no longer be exhausted and reduced to its sense by the work of phenomenology, even were it pursued ad infinitum.” (Derrida 1989, Edmund Husserl’s ‘Origin of Geometry’: An Introduction, p. 151-2, trans. mod. by Morin)

The logic by which phenomenology gets challenged here is as follows: If, for those phenomenologists that remain in the Kantian tradition, the limits of consciousness are the limits of what can be given, then transcendental subjectivity must be seen as the universe of possible sense and thus as possible being in its givenness.

Through this perspective of questioning, Morin inscribes herself in the discourse on phenomenology’s correlationism. The latter can be described as the view that subjectivity and objectivity cannot be understood or analysed apart from one another because both are always already intertwined or internally related. It is the view that we only ever have access to the correlation between thinking (theory) and being (reality) and never to either in isolation from or independently of the other. (Zahavi 2016: The end of what? Phenomenology vs. speculative realism, in: International Journal of Philosophical Studies, p. 294).

In the words of Morin, the question that she confronts through her engagement with speculative realist states as follows: „How to speak of an outside that is inscribed in the inside as absolute outside without falling into too much modesty or too much presumption?” (3) Taking this question as guidance, Morin turns to Merleau-Ponty’s and Nancy’s respective philosophies, that in her view provide promising approaches responding to the posed questions.

As for Merleau-Ponty, Morin rightly hints at his radicalization of the paradoxical relation between being and sense, which does not allow being to be limited to sense, but much rather points to a Being within which sense is entailed. Nancy’s ontology of sense on the other hand is not situated within the theoretical realm of phenomenology, even though he is still concerned with a philosophy of experience. Both thinkers share an engaged interest in the torsion between inside and outside, which manifests in their “displacement of the metaphysics of presence toward a thinking of the ‘subject’ as non-presence-to-self, as a co-existence with the world and with others prior to the division between subject and object […].” (15) In other words, both philosophers share the effort to think sense and being beyond a rigid subjective consciousness, without losing the focus on experience altogether.

The well-structured introduction offers a plausible guide to the oftentimes in-transparent and enigmatic realms of Merleau-Ponty’s and Nancy’s ideas, promising a profound analysis of the different thought patterns as well as their respective ontologies, which touch on the same object and yet approach it from different angles.

The study is divided into three parts: Body (I), Thing (II) and Being (III), with each part being divided into three chapters. The first chapter always thematizes Merleau-Ponty’s stance on the notion in question, the second chapter respectively concerns Nancy’s stance and the third chapter brings the two philosophers into dialogue. This structure succeeds in guiding the reader carefully through the different thought realms of Merleau-Ponty and Nancy, leading to a two folded incline in Morin’s argumentative fashion, in that each part includes an interim conclusion, with all three interim conclusions building up to a final conclusion.

In what follows I will outline Morin’s inquiry in accordance with the mentioned structure. I will do this in a rather detailed fashion in order to engage thoroughly with Morin’s argumentation.

Part I – Body

The first part addresses Merleau-Ponty’s and Nancy’s respective conceptions of embodied existence and puts them into dialogue through distinguishing them in accordance with the conceptual pair of »unity« versus »dislocation«.

Chapter 1

In this chapter, Morin puts Merleau-Ponty’s well-known contention with René Descartes in relation to an underexposed perspective, which argues that Merleau-Ponty is driven by a “desire to find the premise of his own theory in Descartes” (see Morin 47 footnote 1, citing Isabel Thomas-Foigel 2011: ‘Merleau-Ponty: De la perspective au chiasme, la rigueur épistémique d’une analogie’, Chiasmi International 13, p. 387, Morin’s translation). In stating that Merleau-Ponty finds in Descartes the necessary tools to overcome the cartesian dualism, Morin’s begins her inquiry into Merleau-Ponty’s notion of the lived-body in an unusual but daring fashion.

Early on in the chapter Morin emphasizes that Merleau-Ponty’s main interest in Descartes lies at the heart of the imminent tension between Descartes’ »philosophy of the understanding« and his »philosophy of existence«, between »reflection« and the »unreflected« (31). Morin argues that Merleau-Ponty criticizes Descartes for excluding the lived experience of the unity of body and soul from his notion of nature as extension. Thereby, Descartes states that our lived experience cannot teach us anything more than what our understanding of it offers to us. It is in the periphery of Descartes’ philosophy of understanding and reflection that Merleau-Ponty thus finds his guidance into a field of truth that is concerned with the “obscure sphere of unreflected existence” (30, cited in a note from Merleau-Ponty autumn 1957, Morin’s translation). This »sphere of unreflected existence« is located at the – for Descartes – confused unified experience of two different substances: body and soul. And yet, this unified experience has a certain clarity in itself, one which ‘renders unintelligible’ once it is disentangled through analytical thought, as Merleau-Ponty points out. Therefore, he argues that the lived experience of the »unity of the body and the soul« offers us a certain intelligibility of the opaque realm of an unreflected existence, to which analytical thought can never account for sufficiently. Descartes’ sixth meditation, in which he states that “nature also teaches me […] that I am not merely present in my body […] but that I am very closely joined and […] intermingled with it, so that I and the body form a unit” (Descartes 1996: Meditations on First Philosophy, p. 56), reveals in the eyes of Merleau-Ponty that “there is something before and after the ‘series of reasons’, and this something is called ‘existence’.” (32)

Thus, Morin highlights that Merleau-Ponty’s own method develops through a circular reading of Descartes, in that he takes the sixth meditation with its emphasis on the unreflected unity of body and soul as remaining valid in the face of the second meditation, in which the cogito is elaborated. Followingly, the unreflected unity still holds accountable throughout a certain reflection, one that Merleau-Ponty calls »radical reflection« in contrast to the ‘intellectualist’ philosophies of reflection, including Husserl’s phenomenological-transcendental reduction. Morin emphasizes that a radical reflection, far off from being an ‘ultimate’ reflection, is grounded on factical experience and concerns an existential philosophy that questions the “ever-renewed experience of its own beginning in the unreflected and the description of that experience” (34, citing Merleau-Ponty 2012: Phenomenology of Perception, lxxviii, trans. mod.). The difficulty in such a radical reflection lies in the fact, that it still has to account for a mode of openness of a certain pre-reflective and pre-linguistic towards reflection and language. In order to not fall back into the argument of a constituting consciousness, Merleau-Ponty therefore posits a »tacit cogito« on the grounds of a sensing and self-sensing lived body, a body which opens itself towards itself as well as towards the world through active-passively sensing of an ‘outside’ and ‘inside’ at what seems to be the same time.

At the end of the chapter, Morin emphasizes, with regard to different objections that were raised after the publication of Merleau-Ponty’s Phenomenology of Perception, that the notion of »tacit cogito« still remains entangled with some kind of constituting consciousness, not being able to “develop the specific way of being of the body [as a mediator] itself in a positive way.” (42)

Chapter 2

In the second chapter Morin enriches the idea of a possible operative cogito beyond a constituting consciousness through Nancy’s reading of Descartes in Nancy’s book Ego Sum. Through this engagement, she emphasizes Nancy’s notion of the body not as mass but as differance (26). Similar to Merleau-Ponty, Nancy points to the special »kind of unit« in Descartes’ sixth meditation, with the focus on the unit being “neither-soul-nor-body” (56) but an opening that articulates itself, not in the structure of a substantial presence but in that of a »to-itself« (57). As Morin emphasizes, Nancy here argues that “the to-itself denotes […] the movement of existence as being-towards itself so that […] there is no self at the origin of this movement” (57, my emphasis). Again, similar to Merleau-Ponty, Nancy focusses on the moment in which ‘the subject’ comes to its first articulation, which for him necessarily implies an experience that is given through the body.

Beyond these similarities, the first grave difference between Merleau-Ponty and Nancy lies at the heart of their respective notions of »body«. Where for Merleau-Ponty the lived body can still be posited as a certain subjective operative consciousness (at least in the Phenomenology of Perception), which indeed implies a subject, Nancy aims at egressing subject-philosophy in stating the utterance of the »ego sum« as “a pure performative, […] without underlying substrate or subject (53, citing Nancy 2016: Ego Sum: Corpus, Anima, Fabula, p. 84-5). The performative utterance of the »ego sum« is stated as an action without subject (54) or in the words of Derrida: as a »teleopoetic utterance«. With regard to the relation of body and ego, the teleopoetic utterance, by uttering ‘ego’, produces something proper: “An I that can say ‘I’, and ob-jects the body, that is, throws it in front of itself. […] [B]ut only because it is effectively not its own body […] holds the body at a distance” (57). The limit of the self for Nancy is a limit that does not lead to a solid ground but to an »abyssal intimacy«, which Morin, in accordance with Nancy, names the “inside of the world” (57).

Reminding us of Merleau-Ponty’s »radical reflection« in which a certain pre-reflective sets the stage for an endless endeavor of reflection, so too – but in a different fashion – Nancy hints at Descartes’ sixth meditation in order to show that “what is most inside is not some me that would finally coincide with itself but always something more […] and opens me up to relation” (58). The union of body and soul for Nancy is not a relation between two things, but an ontological spacing or opening-to of the other (60). For him, not only bodies are radically plural and fragmented, but so is the world and with that sense making itself. Sense-making, which constitutes on the model of touch in Nancy’s thought, is always an experience of a limit (64). The world, far from being understood as a cosmos, follows the logic of a singularity that is always plural in its origin (80).

Thus, a major difference between Nancy and Merleau-Ponty can be found in their elaboration of Descartes’ unity of body and soul in the sixth meditation. Where Nancy follows the logic of divergence, Merleau-Ponty respectively focusses on a certain logic of entanglement (as can exemplary be seen in his notion of body-schema).

Chapter 3

In this chapter Morin puts Nancy and Merleau-Ponty in a more direct conversation and refers her inquiry back to the guiding question of how the nuanced differences in their respective ontologies lead to new insights on Merleau-Ponty’s path along the edge of phenomenology. Morin mainly focuses on the difference that “lies in their respective ways of conceiving of sense and making sense” (70). She casts this difference in terms of a »priority of unity« (Merleau-Ponty) over »dislocation« (Nancy), which for her includes a priority of interiority over exteriority or of the moment of reappropriation and integration over the moment of alienation and separation. Even though Morin repeatedly emphasizes that Merleau-Ponty’s philosophical endeavor aims at overcoming such dichotomies, and especially the dichotomy of interiority and exteriority, she oftentimes methodically draws back on such a dualistic thinking, which might leave the impression of a problematic tendency to undermine Merleau-Ponty’s original thought beyond such dualisms.

Yet, the reader gets a better sense of her usage of such conceptual pairs through her comparison of Merleau-Ponty’s »body-schema« and Nancy’s description of the body as »corpus«. Through engaging with the lived body as body-schema and Nancy’s corpus as “constituted by a fragmentation that is never mended” and which “difference spreads to the body’s relation to the world” (71) it becomes obvious that Morin uses such dichotomic pairs in an argumentative-methodological fashion, in order to highlight the nuanced differences of the two thinkers in a straightforward way. This leaves the impression that she somewhat simplifies the argument for readers who might not be too familiar with the respective philosophies. Nevertheless, such a simplification through a contrasting dichotomic argumentative fashion to me seems like a valid methodological approach, especially with regard to the sometimes very opaque subtleness of Merleau-Ponty’s and Nancy’s ontologies.

Without going into too much detail, it is sufficient to emphasize that in this third chapter Morin thoroughly shows how Merleau-Ponty’s »lived body« – which is distinguished by a body-schema that allows for the integration of my synesthetic perception, gestures and relation to the world as well as to others through a kind of pre-reflective synthesis -, differs in its way of sense-making from Nancy’s »corpus« – which is derived from Descartes’ partes extra partes and highlights the plurality of my senses and of my bodily being in general and that cannot be collected into a systematic whole (76). Whereas for Merleau-Ponty sense is related to a unified pre-reflective synthesis (at least) given through the body-schema, sense for Nancy finds its place in the differentiation of multiple singularities.

Interestingly, Morin concludes the chapter with a critical outlook on Nancy, arguing that: “What Nancy emphasizes then is resistance to synthesis or unification, even if one must in the end say that the subject or the world finds in this resistance its ‘stance’, that is, a certain kind of unity” (81).

Part 2 – Thing

As the title promises, the second part is concerned with the status of the object or thing in Merleau-Ponty’s and Nancy’s philosophies. Whereas the first part drew on Descartes as a dialogue partner, the second part starts a conversation with more recent thinkers of object-oriented ontology, new materialism and speculative realism. In order to better understand the ‘accusation’ of correlationism, Morin is concerned with the question of the strategic role of a supposed anthropomorphism in Merleau-Ponty’s description of inhuman things.

Chapter 4

In order to understand Merleau-Ponty’s alleged »strategic anthropomorphism« in his description of things, Morin engages with his phenomenology of perception which emphasizes the paradox that perception is always perspectival but nevertheless neither the perception of the thing for-itself nor of a sign of the thing. What Morin calls the »paradox of the in-itself-for-us« highlights the fact, that perception is not a mere step in the path of objective thought towards the objective relations behind an experience, but that perception itself, in its finite character, exposes the objective thing in its reality as it is given in its appearance. Speculative realists interpret this as a philosophy of immanence, predicating that phenomenology is stuck ‘within’, and thus, does not have the possibility of comparing reality as it would be ‘without’ consciousness (91).

In order to not fall back on the difficulties of a philosophy of immanence respectively a philosophy of transcendence, Morin reminds us that Merleau-Ponty thinks reality at the level of the phenomenon, an order in which we are neither solely a being nor a constituting consciousness, but first and foremost we are mixed up with the world and others in that we are united to being “through the thickness of the world” (Merleau-Ponty 2012: Phenomenology of Perception, p. 311, my emphasis). The notion of »thickness« that we encounter in Merleau-Ponty in different stages of his thought is not always easy to understand, since – similar to his notion of style – he doesn’t really offer an explicit definition of it. Nevertheless, Morin lucidly underlines that “this thickness is not a third thing that would stand between consciousness and being and hide the latter. It is rather the world not as thing but as promise of something more that sustains my explorations” (92).

We learn from this chapter, that in Merleau-Ponty’s thinking ‘the thing’ offers itself to us through a certain manner or style, which we encounter in its phenomenality and not its mere appearance. In its phenomenality, an object is an “intersensorial thing that speaks to all my senses” (93) without being absorbed into the sum of its parts. Ultimately Morin encounters a sort of »strategic anthropomorphism« in Merleau-Ponty’s correlative concept of the lived body and its being-towards-the-world. The important difference between a reductive anthropomorphism and Merleau-Ponty’s stance lies in the fact, that for Merleau-Ponty one encounters the world through a body that is never fully mine, “i.e. that is never constituted by and hence laid out in front of consciousness” (97). The thickness of the world is a modality of the inexhaustibility of my relation to the world as well as my relation to myself as a bodily being.

At the end of the chapter though, Morin rightly points to the fact that even though Merleau-Ponty was able to dialecticise the notion of subject and object into a system in which both are correlates, in the Phenomenology of Perception he is not yet able to account for the being of the dialectical relation itself.

Chapter 5

Here Morin continues to inquire of a »strategic anthropomorphism« in Merleau-Ponty.  She mainly addresses two questions in this chapter:

(1) Do objects refer us back to ourselves, since they are filled with our own possibilities projected in space?

(2) If so, are objects mere internal possibilities?

In order to answer these questions, Morin engages with a notion of »cautious anthropomorphism« introduced by Steven Shaviro and Jeffrey Cohen, to broaden the strategic anthropomorphism in Merleau-Ponty in order to show that his anthropomorphism is not about centering a thing around human abilities, feelings or categories, but much rather about how a thing appears to us in entering our existence and is thus always recognized in its own place, in which objects dialogically shape our experience of the world (115). Objects then might refer us back to ourselves but neither in a way that would lead us to acknowledge them directly or in their totality nor in a way that would amount to an alleged neutrality of intellectual contemplation. On the contrary, in accordance with a »cautious anthropomorphism« – that Morin sees reflected in Merleau-Ponty’s »strategic anthropomorphism« – objects are guaranteed an irreducibility to mere intellectual ideas, in that they are given »in the flesh« which arouses certain »desires« and amounts for the incompleteness of any exploration.

With regard to Morin’s own method, I here find it a bit irritating that, even though she underlines Merleau-Ponty’s refusal to commit to a notion of an active constituting consciousness, she sometimes underlines that we, as sentient-beings, take an active positioning, in that “we lend things our flesh in order to make them flesh” (113, my emphasis). Although this might be a rather fussy critique, I would argue that such phrasing can be misleading with regard to Merleau-Ponty’s argument, that the underlying structures of our engagement »in the flesh« are of a certain passivity. In fact, Merleau-Ponty prominently speaks of a passivity without passivism (Merleau-Ponty 2010: Institution and Passivity).

Chapter 6

Morin starts the chapter with a synopsis of Nancy’s “radical desubjectivisation of freedom” (119). For Nancy freedom does not resemble self-determination but it means “to be absolutely without ‘why’” (120). Morin underlines: “Freedom is the unfounded factuality of an existence that surprises itself in existing” (120). She then continues to connect Nancy’s notion of freedom with his understanding of »finitude« that lies in the fact “that any being must be exposed to an exteriority or an otherness in order to be what it is” (120). The finitude of singularities in their infinite exposition to an exteriority expresses an open-ended movement of coming to presence. In putting Nancy in dialogue with his Heideggerian roots, Morin underlines that »the freedom of the world« outreaches Heidegger’s concept of world that stands for a “coherent milieu of significance already laid out in advance” (122). In emphasizing Nancy’s depart from phenomenology through his detachment of sense-making from any form of intentional givenness, Morin uncovers Nancy’s concept of world as “the space of sense: the sharing of singularities exposed to one another: stone, ground, dog, grass, star, and me, and you” (122). The world is thus free in its infinite finitude in that it signifies a “groundlessness of the world, the ever-renewed coming-to-presence of the world […]” (120). To say that a thing exists then, is to affirm its structure of difference and spacing which is opposed to a pure in-itself as well as an essence for consciousness. In this way, sense is not reduced to its givenness and accessibility, be it to intentionality, a sentient lived body or a Dasein. In challenging phenomenology’s access as the a priori of being-in-the-world, Nancy emphasizes »sense« as that “what happens on the edge or threshold, in-between singularities, in the encounter with an […] alterity that resists assimilation […], to which there is access precisely only in the mode of non-access” (125). The exposition of a thing thus, is an exposition of an »it-self« to itself and others.

The question that hovers above this chapter followingly, is whether Nancy’s materialism resembles a kind of unifying relationalism after all, in that one still has a certain kind of access to a thing by means of a contact-separation of surfaces. This impression deepens when Morin stresses in Nancy that “I am able to encounter the stone only insofar as I am also already stone” (125). A sentence which Morin further contextualizes in view of Merleau-Ponty’s later ontology of flesh, an ontology that she argues to be too unifying in view of Nancy. She engages with this question through further elaborating on Nancy’s notion of sense as material, by which he means that sense-relation resembles precisely not a givenness but a “void – or space […] which relates without gathering, or gathers without uniting” (128). Followingly, Nancy’s ontology does advocate a certain relationalism, with the main difference that it is not unifying, in that it hints at a “materialism [which] is linked to the plurality of origins in their impenetrability” (135).

Part III – Being

The final part of the book confronts Merleau-Ponty’s “carnal ontology” more directly with Nancy’s “ontology of the singular plural” in order to elaborate on their respective quests for “a principle of non-dialectical difference that allows for the emergence of sense right at Being itself” (145).

Chapter 7

Morin starts the chapter with an extended dialogue of Merleau-Ponty, Nancy and Heidegger. She emphasizes that both, Merleau-Ponty and Nancy, “seek to undo the metaphysical difference between existentia and essentia in favour of thinking of existence or presence that is not pure positivity but includes a moment of negativity that is not the other of presence but its opening” (146). In terms of Merleau-Ponty, this chapter engages with his reappropriation of the notion of »Wesen« through his reading of Husserl and Heidegger, in order to “emphasize the intertwinement of fact and idea, or existence and essence” (152). In this way, facticity becomes the ground or ‘fabric’ that gives essences their solidity.

In order to further analyze the tools with which Merleau-Ponty and Nancy ponder Being beyond the dichotomy of presence and absence, negativism and positivism, Morin engages with Merleau-Ponty’s ontology as a “third genre d’être between Being and Nothing” (153) and continues with Nancy’s annulment of the ontological difference through his emphasis that “there are only beings, nothing behind, beneath or beyond them” (164).

Morin concludes the chapter with the lucid observation that for both philosophers the »il y a« or »es gibt« does not mean that Being gives the given. Through making a detour of a deconstructive reading of Heidegger she reasons that: “Rather, we must hear the Heideggerian es gibt through Derrida’s deconstruction of the gift in Given Time. […] The gift must not only be thought as without giver and without given (beyond subject and object) but also as without property or propriety” (163).

Chapter 8

The last chapter is dedicated to the question, to what degree Merleau-Ponty’s notion of flesh “introduce[s] difference – differance, spacing – at the heart of sense, which would bring Merleau-Ponty’s later thought in closer proximity to Nancy’s ontology” (169). She engages with this question through a reevaluation of the notion of »écart«, which both thinkers use extensively. »Écart« in its broader sense is understood as divergence and hints at a self that is never truly identical but only given through divergence, which thus becomes a constituent for sense. Following this thought, Morin asks how radical Merleau-Ponty’s account of »divergence« is. She points to his notion of »chiasm« and asks if its underlying assumption of reversibility succeeds in giving “spacing, exteriority and alterity its due” or if it ends up “reinstating a massive unity at a higher level” (178).

Morin finds her answer in a final juxtaposition of Nancy and Merleau-Ponty. Because Merleau-Ponty repeatedly underlines that »écart« is rooted in the notion of flesh, as the “primordiality of écart” (180) and the “formative medium of the object and the subject” (Merleau-Ponty 1968: The Visible and The Invisible, p. 147), promiscuity and encroachment lie at the heart of »écart«.

This latter conclusion remains foreign to Nancy. Morin argues: “Speaking of what happens between singularities, Nancy also uses the image of the intertwining or the knot, but insists on the absolute separation of the different strands being knotted” (180). Followingly, Nancy in opposition to Merleau-Ponty, highlights an »ontological void« at the limit that exposes bodies to themselves and each other (180), so that the in-between of singularities remain an “absolute separation” (180). For Merleau-Ponty on the other hand, the in-between already belongs to one flesh, which does not resemble a simple unity, but nevertheless does not include an ontological void.

Conclusion

To get to the point: Morin succeeds in her proclaimed aim, in that she effectively casts the differences in emphasis of the two respective philosophers, so that each is an important corrective to a tendency in the other’s work (182). In approaching her study from the angle of speculative realism and its criticism of phenomenology’s correlationism, she fruitfully offers an alternative reading of post-Kantian thinkers in the phenomenological tradition, that, in light of the criticism, “would reduce all being to sense-making to a subjective process” (183).

Through her engagement with Nancy and Merleau-Ponty, Morin offers a coherent and pertinent proposition, which underlines that at least two positions in the broader post-Kantian phenomenological realm neither collapse being into sense nor reinstate a strong division between them. She concludes: “[B]oth Merleau-Ponty and Nancy displace and reassess the role of the limit in sense-making as the place of separation and exposure” (183) and thus of a place at the limit of subjective processes.

Morin’s study offers a highly relevant perspective in a time that “demands a decentering of the human and an attentiveness to the human outside” (184). In light of this, her book can also be read, not least (!), as a fruitful addition to the very lively discourse of a phenomenological geography, which engages with challenges that the climate-crisis impose on us as human beings.

Rodney K. B. Parker (Ed.): The Idealism-Realism Debate Among Edmund Husserl’s Early Followers and Critics

The Idealism-Realism Debate Among Edmund Husserl’s Early Followers and Critics Book Cover The Idealism-Realism Debate Among Edmund Husserl’s Early Followers and Critics
Contributions to Phenomenology
Rodney K. B. Parker (Ed.)
Springer
Hardback, $119.99 USD; eBook, $89.00 USD
IX, 311

Reviewed by: Ryan Dradzynski

The Idealism-Realism Debate Among Edmund Husserl’s Early Followers and Critics is a multifaceted exploration of the historical context and ongoing influence of various epistemological, ontological, and methodological approaches to the problems of consciousness and reality. Part of Springer’s long-running Contributions to Phenomenology series, the essays in this collection complicate the conventional picture of idealist and realist phenomenology as two homogenous and warring camps through a number of close readings and re-interpretations of figures from this formative period of phenomenology.

In his introduction, editor Rodney K. B. Parker outlines two goals: first, to return Husserl’s early phenomenology to its historical context (4) and, second, “to understand the positions of the other early phenomenologists with respect to the idealism-realism debate.” (4) This is more than scholarly trivia. By drawing parallels between the idealism-realism debate of the early twentieth century and the current rivalry between phenomenology and speculative realism, (6) Parker makes a convincing case for the continued study of figures who left an indelible mark on the phenomenological landscape but for whom sustained engagement—especially in anglophone philosophy—has been elusive.

The structure of the work itself bolsters this conviction. Instead of a linear, chronological approach, the collection is divided into four sections. The two essays in the Part I provide background on Husserl’s philosophical development with a focus on his Logical Investigations. By dissecting the way his early work may have been interpreted as realist, they lay the foundation for the following chapters, the majority of which examine the philosophical conflict which erupted after the publication of Ideas I in 1913. Yet while there is a noticeable sense of progression, the collection withstands the procrustean temptation to place Husserl’s work on a rigid teleological timeline. Instead of proceeding chronologically, the collection revolves geographically around the loose constellation of philosophical schools that sprang up in Marburg (Part II), Munich (III), and Gottingen and Freiburg (IV).

By framing the idealism-realism debate around geography, which is necessarily imprecise and ambiguous, the contributors successfully tease out similarities and differences between positions and philosophers that have been historically understudied. Essays on Baltic, Russian, Spanish, and Japanese—as well as several female—philosophers serve to emphasize phenomenology’s cross-cultural appeal and socially inclusive character.

It comes as no surprise, then, that the portrait of Husserl offered by the collection is more of a mosaic than a picture. Yet it is not less useful for that. On the contrary, the variegated portrayal of Husserl challenges the conventional picture of the idealism-realism debate as a contest between two static, monolithic, and fundamentally hostile camps; readers receive a clear sense of the fluctuating philosophical milieu which phenomenology developed in and deeply influenced. Husserl’s philosophical positions and appropriations thereof were neither foregone conclusions nor incidental to phenomenology today. This volume sheds welcome light on a crucial and underappreciated period in philosophy.

This review largely follows the structure of the work, beginning with the introduction from the editor and reconstructing the arguments in the foundational first chapter on Husserl’s Logical Investigations before devoting the rest of the space—unfortunately not exhaustively—to several individual essays from the collection which serve as conceptual lodestones for thinkers and topics discussed elsewhere in the work.

Parker’s introduction clarifies the broad historical and philosophical context in which the idealism-realism debate among early phenomenologists arose. The core of the controversy centers on two distinct but closely related issues: first, “whether the ‘real’ world exists independent from the mind” (8) and second, whether the belief that the only object of knowledge is one’s subjective consciousness—epistemological idealism—necessarily entails metaphysical realism, or the belief “that nothing exists independently of the mind.” (6) Husserl’s early thought was characterized by a form of realism similar to Brentano’s descriptive psychology. However, after sustained engagement with Kant and disenchantment with psychologism, “Husserl’s project moved away from the descriptive psychology of the Logical Investigations and the account of intentionality presented therein toward a form of transcendental idealism.” (2) The position at which Husserl arrived, transcendental-phenomenological idealism, which “seeks to reconcile the empirical reality of the world with the dependence of that reality on consciousness,” (3) came as an unpleasant surprise to many of his followers and leading philosophical figures of the time.

Michele Averchi puts it succinctly in his article on Geiger: “We must ask ourselves: is Geiger’s reaction to Ideas I only worth exploring for the sake of historical completeness? Or does it contain some developed and original contribution to phenomenological thought?” (175)

The same could be asked, some may say, of Husserl—to say nothing of his less-famous interlocutors. Parker—and the work as a whole—is emphatic: Husserl and his fellow twentieth-century philosophers not only have much to contribute to contemporary debate today, but from a historical perspective, “if Husserl’s critics misunderstood his position, particularly with respect to idealism, then it is incumbent on Husserl scholars to clearly articulate how.” (12)

The two essays in Part I explore the intellectual heritage, Platonic underpinnings, and realist receptions and misconceptions of Husserl’s Logical Investigations. While both Fisette and Crespo conclude that a realist interpretation of Husserl is untenable, they also show that such an understanding is not historically inapposite.

Programs such as Fisette’s are normally nebulous, hinging on specious chronologies and dubious speculation. Fisette avoids these fatal pitfalls by staying scrupulously close to textual evidence, from Husserl’s correspondence and marginal notes (39) to the admittedly more ambiguous influence betrayed by the content of his work from that period. The centerpiece of Fisette’s essay is the close reading he performs on Husserl’s unpublished manuscript Mikrokosmos, which was itself a meticulous explication of Lotze’s Logic and was intended by Husserl to be published as an appendix to his Logical Investigations.

Fisette begins his robust intellectual genealogy of Husserl’s early philosophy by tracing the outline of Lotze’s influence. Though Lotze died in 1881, Fisette argues that he influenced Husserl in two ways: directly, through his work, and indirectly, through his students. Stumpf, for example, under whose tutelage Husserl completed his dissertation and habilitation (31), was a student of Lotze’s, as was Frege, whose withering critique of the ostensible psychologism contained in Husserl’s Philosophy of Arithmetic is often regarded as having provided the impetus for the anti-psychologism of Husserl’s Logical Investigations. This last point is particularly important, because Fisette attributes to Lotze, by way of Brentano and Stumpf, a good deal of credit for inspiring Husserl’s theory of relations as contained in his Philosophy of Arithmetic. (35, 40)

While he deplored Lotze’s “arguably strange view that arithmetic is only a relatively independent and since ancient times particularly sophisticated part of logic,” (38) in Mikrokosmos Husserl nevertheless “attributes to Lotze the merit of having stressed the decisive significance of the distinction between the subjective aspects of thought and the objective aspects of its propositional contents.” (39) In a letter to Brentano, Husserl declared that it was thanks to Lotze’s interpretation of Plato’s theory of Ideas (38) that he was able to articulate an understanding of consciousness as intentionally directed yet noetically distinct from both the subject and content of thought.

This is not to say Husserl blithely internalized Lotzean assumptions. On the contrary, he was deeply critical of Lotze. Husserl was dissatisfied with the descriptive approach inherited from Lotze, which rendered him unable to explain the mysteriously objective quality of subjective experience except by recourse to an empirical explanation. Since he received from Lotze no means by which to engage the transcendent qualities of consciousness without either immanentizing or mechanizing them, Husserl developed a critique of psychologism based on the ideality and objectivity of the laws of logic which he conceived in terms of Geltung and effectivity (Wirklichkeit). (40, 43)

Unlike Lotze, who muddled the division between the quality of judgment and “the propositional content of judgment” (42), Husserl argued that the meaning we intersubjectively imbue objects with is the basis for the existence of those objects independent of any mind. Far worse, according to Husserl, was the fact that Lotze distinguished “a representational world (Vorstellungswelt), which has merely human-subjective validity, from a metaphysical world of monads in-themselves” available only through ‘mysterious’ metaphysical methods, a situation Husserl dismissively called “inferior to novels.” (44) While in Husserl’s view it was perfectly valid to speak of logical laws as being ideal (47), he criticized psychologism for making that validity a function of psychological description and took pains to avoid the subjectivism to which Lotze fell victim when he created “a dependency between his Gedanken and the experiences of the knowing subject.” (43)

However, this leads to a problem: what exactly is being mediated if for Husserl “the function of the propositional content of a judgment is to mediate the relation of an act to its object”? (42) By strenuously opposing a Lotzean conception of ideality, Husserl inadvertently encouraged some interpreters to mistakenly impute to him a form of realism, as Mariano Crespo argues in the following chapter.

Analyzing the critiques of Spanish philosopher Antonio Millán-Puelles, Crespo suggests that in Husserl’s “effort to ground an autonomous logic freed from the threat of that particular form of empiricist phenomenalism that is logical psychologism, one can understand the initial impression of realism.” (56) Such an interpretation, Crespo suggests, turns on a failure to distinguish between the ontology of objects and the ontology of being.

Millán-Puelles makes his critique along three lines: first, “that the proof of ideality invoked by Husserl in the Second of his Logical Investigations is invalid” (57), second, that “conceiving the laws of logic as one conceives the laws of arithmetic” (64) leads to the mistaken belief that ‘universal natures’ correspond to ‘beings of reason’ (65), and, finally, the fact that Husserl transgresses the limits of phenomenology when he makes a jump “from the plane of propositions concerning universal objects to the ontological plane of ideal being.” (61)

These objections are made possible by the ambiguity that “for Husserl, universal objects present themselves, in their unity and ideal identity, in a special mode of consciousness.” (58) If phenomenology is the study of the structure and experience of consciousness, then by its very nature it privileges the operation of the mind over interaction with matter. Yet Husserl sometimes seems to assume the real, objective existence of objects, such as his defense of ideality in the Second Logical Investigation on the grounds that the objective existence of ideal objects presupposes the being of ideal objects. (62) For Millán-Puelles, there is little difference between the being of objects and their objective existence. More importantly, Millán-Puelles argued that “the use of terms such as “constitutive activity” or “genesis”…should not be interpreted in a psychologistic way, as though these objects remained absorbed by the reality of the mental processes they are made present by.” (55)

Like several critics covered elsewhere in the collection, Millán-Puelles focuses on ‘where’ or under what circumstances and conditions we ‘grasp’ ideal objects rather than considering their abstract nature. (58) This approach bears a certain resemblance to Husserl’s “phenomenological thesis of the constitution of objects present to consciousness.” (57) In effect, “Husserl’s defense of ideal beings would be more the affirmation of an unavoidable datum than the affirmation of a type or modality of being.” (66)

While Crespo ultimately considers Millán-Puelles’s realist critique to be based on a misunderstanding of “the distinction between the real genesis of the acts of the representation and the mere intentional genesis of irreal objects,” (68) Millán-Puelles’s work and interpretation of Husserl serve to clarify the plausibility of a realist interpretation and highlight persistent ambiguities in Husserl’s early phenomenological work, thereby setting the stage for parts II, III, and IV of the collection, which deal with the reception of Ideas I.

The two essays in Part II focus on the Marburg school, specifically Paul Natorp, Nicolai Hartmann, and Vasily Sesemann. However, after a minuscule sketch that frankly does not do justice to the essays of Part II, I am going to devote the next section and rest of the review to the first essay of Part III, which touches on several themes common to the collection as a whole.

Unlike those who focused on the theoretical underpinnings of Husserl’s phenomenology, Sesemann and Hartmann criticized Husserl for ignoring the importance of the practical context in which an actor’s intentionality is embedded. (114) Despite their differences, Jonkus points out that (somewhat like Millán-Puelles), Hartmann and Sesemann shared a conviction that Ideas I represented a return to idealism which elevated the experience of consciousness over the givenness of experience and thereby placed “the transcendent objects of the world…beyond the scope of phenomenological inquiry.” (113) It is this interplay of context, immanence, and intentionality that characterizes Susan Gottlöber’s essay on Max Scheler’s description of reality in terms of resistance. As a chronological outlier—the theories propounded by Scheler antedate but oppose the framework of Ideas I—her essay helps contextualize realist-inspired reactions to Husserl’s apparent turn toward idealism. Given the philosophical scope of Scheler’s critique, which encompassed methodology, epistemology, anthropology, psychology, and ontology, (122) Gottlöber’s essay also lends itself to comparisons with the critiques of other schools and thinkers discussed elsewhere in the collection.

According to Scheler, “consciousness is thus a necessary correlate of existence.”[1] (123) Moreover, “the experience of resistance necessarily precedes consciousness.” (126) Gottlöber reads Scheler, contra Dilthey, as viewing the experience of resistance not as a conscious action of the will but an unconscious and even inevitable product of the interaction between “involuntary (unwillkürlich) drives” and the external world (Außenwelt) (126). Placing the operation of these drives in a realm comprised of the ‘spheres’ of personal perspective, perception of essences, the natural environment, and communal relationships (126-127) allows Scheler to “make an argument for both expanding the concept of reality beyond the external world…and, secondly, draw attention to the fact that the problem of the different spheres has to be treated separately from the problem of reality.” (127)

By focusing on the involuntary and experiential nature of existence, Scheler inverts the conventional idealist perspective of reality as a predicate of consciousness. Scheler’s approach bears a marked resemblance that of Hartmann (discussed by Jonkus), especially in their shared emphasis on how we are ‘grasped’ by objects. Like Scheler, “Hartmann argues for the priority of transcendent objects and focuses on ontology, which—for him—precedes epistemology.” (113) The ‘grasping’ nature of objects would become a crucial element in Scheler’s understanding of reality-as-resistance, and stands in stark contrast to Husserl’s approach, which privileged the objective and primordial purity of eidetic consciousness as well as the unitary nature of phenomenological methodology.

Gottlöber’s primary purpose in the essay, however, is to determine the extent to which Scheler successfully defended his assertion that being and essence do not, necessarily, entail questions of meaning, and the ramifications of his success (or lack thereof) for a realist rebuttal to Husserl. To do so Gottlöber focuses on the relationship between the drives and their connection to essence and meaning in Scheler’s posthumous 1928 essay Idealismus – Realismus. (121)

At first glance, creating ontological categories of ‘spheres’ and ‘drives’ seems misguided. Scheler himself conceded that an image theory of reality is indefensible, since claims that consciousness operates by corresponding to immanent objects “presupposes the cognition of both the image and the object as such.” (128) He also responded positively to Husserl’s claim that “what is not able to be effective is not real,” (128) which linked causality and reality in a formal relationship.

Yet Scheler felt, Gottlöber writes, that the “mistake made by both the idealists and the critical realists” was “the erroneous presupposition that essence and existence are inseparable from consciousness.” (131) Scheler attributes this misunderstanding to a mistaken belief that 1.) “all realities are unities of meaning” and 2.) that the experience of reality is meaningful in itself—that we do not experience objects, but meanings of objects. (130) In contrast, Scheler conceptualized reality as pre-given and meaningfully neutral resistance. He formulated the spheres as the manifold by which reality-as-resistance, through various attitudes of being, or drives, mediated meaning. In other words, “since resistance is accessible neither to consciousness nor to knowledge, but rather to the drives only, the relationship of the drives to resistance is not a relation to an essence (Sosein) or meaning (Sinn) but rather is characterized by being pre-conscious and pre-known.” (129) By denying reality innate meaning, Scheler “established a relationship between knowledge and consciousness on one side and the experience of resistance on the other without the latter being relativized in relation to the former…[R]esistance remains transcendental to consciousness at all times.” (130)

Yet such an interpretation entails several problems. One could ask, for example, how we know that resistance transcends consciousness. Or, if knowledge and meaning are formally extraneous to the experience of resistance, then how does consciousness arise and what are its qualities? (129) Scheler unpersuasively attempts to avoid an infinite regression by attributing “intentionality not to transcendental consciousness but to the experience of resistance with consequences for ‘ideal being’” (131) and reiterating the belief that “reality, rather than being constituted by consciousness, itself constitutes consciousness.” (131)

On one hand, Scheler’s interpretation is realistic insofar as it affirms reality to be a mutually constitutive process between consciousness and some external experience (in this case, resistance). However, by according consciousness a critical role in the instantiation of resistance by way of the spheres of experience, Scheler opens his arguments to accusations of question-begging and the very form of idealism he attempts to oppose. (As Gottlöber demonstrates in the chapter, Scheler’s conception of reality “is always transintelligible: only the what of existence is intelligible for us, never the existence of the what.” (131))

Despite these shortcomings, Scheler’s work—and Gottlöber’s analysis thereof—is valuable for the light it sheds on several realist critiques of transcendental phenomenology. For example, Scheler’s theorization of resistance as the ground of consciousness bears a striking resemblance to Hartmann’s realist and rhetorical comment wondering “Wo also ist das Phänomen des idealen Seins fassbar?”[2] That is, the grasping of reality—or in Scheler’s case, the experience of resistance—precludes a phenomenology of pure consciousness. Such an assumption is corroborated by Scheler’s comment to the effect that phenomenology is less a delimited science than a new philosophical attitude (121)—a belief that corresponds strikingly with D. R. Sobota’s analysis of Daubert, and more explicitly in Michele Averchi’s essay on Geiger’s philosophy of “attitudes” (Einstellungen) and “stance” (Haltung). (175) Given the multidisciplinary nature of Scheler’s work, Gottlöber’s essay on him serves as a historical lodestone for the other realist philosophers discussed in this collection.

Yet not all of Husserl’s critics attacked him for his apparent idealism; the final paper, by Genki Uemura, explores the reactions of Satomi Takahashi and Tomoo Otaka to Husserl’s Ideas I and their contention that he had tried—but not successfully managed—to escape a realist philosophy. By concluding this way, the collection has come full circle, from the ostensibly realist origins of Husserl’s phenomenology in the philosophy of Lotze, Stumpf and Brentano to accusations by his later students that he never developed a fully idealist position at all.

Though it focuses on the European context of the idealism-realism debate and does not delve into international appropriations or influence, this volume draws from a wealth of diverse thinkers and makes a historically rich and philosophically compelling argument for the enduring significance of the idealism-realism debate among Edmund Husserl’s early followers and critics.


[1] Scheler, Max. 1995. “Idealismus–Realismus.” In Gesammelte Werke, vol. IX, ed. by Manfred Frings, 183–340. Bonn: Bouvier (186).

[2] Hartmann, N. 1965. Zur Grundlegung der Ontologie. Vierte Auflage. Berlin: Walter de Gruyter (22).

Rein Raud: Being in Flux: A Post-Anthropocentric Ontology of the Self, Polity, 2021

Being in Flux: A Post-Anthropocentric Ontology of the Self Book Cover Being in Flux: A Post-Anthropocentric Ontology of the Self
Rein Raud
Polity
2021
Paperback $26.95
256

Hans Blumenberg: Realität und Realismus

Realität und Realismus Book Cover Realität und Realismus
Hans Blumenberg. Edited by Nicola Zambon
Suhrkamp
2020
Hardback 30,00 €
232

Reviewed by: Martijn Visser (Radboud University Nijmegen)

Introduction

What does it mean to say something is real? It is exactly this question—Was heißt ‘etwas sei wirklich’?—that serves as the epigraph of Realität und Realismus, one of  the most recent publications from Hans Blumenberg’s Nachlass. The texts that are collected in this volume do not so much answer this question as they show what it implies and why we keep asking it. They address a pathos of realism that has been operative throughout the history of philosophy, manifesting itself in different conceptions of reality over time, and which ultimately appears to be rooted in the human condition: a fundamental need to distance oneself from and master reality at the same time, both in theory and praxis. In these texts, Blumenberg shows that the human relation to reality is originally not a fixed, immediate and self-evident rapport but something that must be established and maintained, changing over time depending on its functionality, and shining forth in theoretical constructs, cultural expressions and other ‘detours’ through which we have learned to deal with the demands of the real. Consequently, the titular themes of this book do not refer to the metaphysical, ontological or epistemological problems and discussions characteristic of many of today’s ‘realisms’ – whether it is speculative, new, neutral, material, scientific, phenomenological or otherwise qualified. There is no talk of a mind-independent world, of constructivist or correlationist conundrums, and the whole word idealism is conspicuously absent from these texts. As such, Blumenberg approaches the topic of reality and realism from a rather fresh and original perspective, both in a historic and systematic manner.

Realität und Realismus appeared last year on the occasion of Blumenberg’s much celebrated centennial together with a series of other books from and on Blumenberg, most importantly the long awaited publication of Blumenberg’s dissertation (Beiträge zum Problem der Ursprünglichkeit der mittelalterlich-scholastischen Ontologie, originally from 1947), a voluminous Hans Blumenberg Reader with a diverse selection of his finest essays that are almost all translated for the first time into English, and two sweeping intellectual biographies that present Blumenberg in a detailed and delightful way to a broader public. Until now, Realität und Realismus has been somewhat overshadowed by this outburst of celebrations and publications, which is not very surprising since the volume looks prima facie like a rather tentative, technical and fragmented collection of texts. Indeed, this publication does not exactly present a general and accessible entry to Blumenberg’s thought, let alone a very straightforward and comprehensive account of ‘reality and realism’, despite its alluring and fashionable title. Nevertheless, as the editor Nicola Zambon writes in his afterword, Realität und Realismus certainly does not uncover terra incognita either: it expands and explicates a key-aspect of Blumenberg’s writings, which the well-versed reader could already find scattered throughout his published texts, but that is only now for the first time brought into clear view.

Indeed, within Blumenberg’s vast, meandering and increasingly available oeuvre, reality and realism are a central focus of interest, albeit not always from the same perspective or with the same intensity. As we can now very clearly see, the notion of reality is already a prominent motive in Blumenberg’s dissertation, where he takes up the theme of a historically conditioned experience and understanding of reality in a critical discussion with Heidegger’s history of Being. Most notably however, Blumenberg thematised and analysed reality throughout the 1960’s and 1970’s in a series of essays on the ‘concept of reality’ (Wirklichkeitsbegriff) in relation to art, myth, political theory and the lifeworld, some of which have been translated and included in the aforementioned Hans Blumenberg Reader. These and many other of Blumenberg’s ‘smaller’ essays are often considered marginal or premature in comparison to his major studies, but what is clearly explicated at the periphery of his work often leaves significant traces in the centre of his thinking, playing an implicit but no less important role on the operative level of his thematic analyses. The case of reality is no different in this regard. Not only Blumenberg’s famous historical works such as Legitimität der Neuzeit (1966) and Die Genesis der kopernikanischen Welt (1975), but also his metaphorological studies and anthropological explorations in Arbeit am Mythos (1979) and Höhlenausgänge (1989) appear to have been developed against the backdrop of a particular understanding of reality that underpins many of his analyses. Although it will probably remain a matter of dispute whether there ever was one central question or concern for Blumenberg, reality is certainly a very important methodical and thematic leitmotif that accompanied his writings from the very beginning to the end.

The nine longer and shorter texts – all written between 1970 and 1984 – that make up Realität und Realismus can very roughly be divided into two categories: the first half deals with reality from a historical point of view and enters into a discussion with Plato, Descartes, Leibniz, Nietzsche and Husserl, among others. These texts contain an explicit and extensive treatment of the four epochal concepts of reality that we already know from Blumenberg’s earlier essays – this time however not in order to thematize socio-cultural phenomena, but to provide these concepts with a theoretical and methodical framework that was largely lacking in other writings. This already makes the volume a very valuable and insightful contribution to Blumenberg’s oeuvre. The second half of the book is more varied and fragmented, but one of the themes that stand out is an anthropological approach to reality and an investigation into the human being as a ‘realist’, most clearly in  the longer texts Illusion und Realität and Zur Anthropologie des Realisten, but also in a short text on the reality of the Eigenleib. This second half also contains an intriguing and topical text on the reality of invisible threats (in casu quo: germs, war gas, and radiation), and covers other realism related themes in the domains of aesthetics, rhetoric and theology as well. In this review however, I will focus on Blumenberg’s historical and anthropological approach to reality and realism as it can be traced throughout this volume. Although much more could be discussed, these two perspectives seem to me to strike at the core of his thinking on reality and contain moreover a very interesting and fundamental tension.

Blumenberg’s Historical Approach to Reality

On the very first page of Realität und Realismus, Blumenberg explains that the  notion of reality has a very pragmatic meaning for him. He emphatically distances himself from any kind of ontology or philosophy of being and does not wish to speak of reality in a traditional metaphysical manner as a comprehensive theory of everything. Instead, reality refers for Blumenberg to that instance which determines our behaviour, which binds us together and upon which we rely in our everyday speech and action: “Das Wirkliche ist das, worauf man sich beruft” (11). He understands reality as a kind of pregivenness, which we take for granted in our everyday life; a meaningful background which enables and conditions practical orientation, common sense, and theoretical reflection. Rightly so, it has been compared to Kuhn’s paradigms and Foucault’s epistemologies: a concept of reality seems to be a historical horizon of meaning and understanding – at one instance Blumenberg speaks of an “epochalen Horizont von Wirklichkeit” (34) – that determines what is noteworthy and significant and what not; what can be thought and what not, in short: what is real and what not.[i]

Characteristic of this pregivenness is that it is always already conceived in a particular manner—as a concept of reality—but this conception remains at the same time implicit and mute (Stumm) as long as it fulfils its function. A concept of reality is self-evident (Selbstverständlich) to such a high degree that it usually does not reach the threshold of explicit propositional language or thought, it is not even understood as being self-evident. Hence, reality is operative and functional as reality to the extent that it remains unnoticed, unquestioned and inconspicuous. Of course, the question then immediately arises how we are able to thematize reality if it its defining characteristic denies this very possibility. The answer lies in the historicity of our relation to and conception of reality, which cannot always uphold its implicit and self-evident nature but is subject to change. A concept of reality only comes to the fore the very moment it starts to be questioned or criticized:

Nur dadurch, daß das Verständnis von Wirklichkeit selbst Geschichte hat, daß es abgelöst werden kann durch ein neues Verhältnis zur Wirklichkeit und diese Ablösung sich gerade als Kritik am Wirklichkeitsverständnis der Vergangenheit formuliert, nur auf diese indirekte Weise gewinnen wir einen Zugang zur Geschichte des Wirklichkeitsbegriffs (11).

In this quote, we find Blumenberg’s historical approach to reality in a nutshell: different historical epochs are assumed to have different ‘concepts of reality’, because our relation to reality as it is established in a particular and implicit understanding of ourselves and the world changes over time. Concepts of reality replace one another once they become dysfunctional and no longer provide the means for our practical and theoretical orientation. Blumenberg aims to trace this changing understanding and these different conceptions, but he can only do so in an indirect way, since an epoch ‘uses’ its concept of reality to the degree that it does not talk about it. A history of the concept of reality cannot be a conceptual history, Blumenberg argues, but must instead proceed via negativa: it is only when a concept of reality collapses under critical scrutiny and loses its validity – i.e. when a secure and stable sense of self and world is lost in a collective crisis of understanding – that it can be determined and reconstructed in retrospect, distilled from the traces it left in philosophical and scientific writing, literature and other documentations.

Interestingly, Blumenberg argues that these crises manifest themselves primarily in a growing unease about the use of language: the feeling that concepts, categories or claims appear increasingly empty, instable, or insubstantial; the experience that words lose their ‘substrate’ that was always taken for granted as reality and now appear frictionless spinning in the void instead. On a more general level, it is a fear of semblance and pretence, a preoccupation with the illegitimacy of prejudices and idols, and an awareness of the inadequacy and insufficiency of established theories and explanations, which can give rise to another concept of reality. The critical demand to go back to ‘the things themselves’ and not be led astray by the deceiving powers of language or time-honoured ideas is therefore a characteristic realist appeal according to Blumenberg. Plato’s suspicion of sophistry, the medieval adagio res, non verba!, the attempted rejection of all prejudices by the likes of Bacon and Descartes, Husserl’s call to return to the Sachen selbst, and the positivist critique on language are all mentioned in Realität und Realismus as examples of such an appeal. Blumenberg emphasises that these theories and philosophies do not themselves present but reflect a changing conception of reality; they are not the cause, but a consequence of an acute experience of a loss of self-evidence – an experience of unreality – which critique, thought and theory aim to remedy:

‘Kritik’ wetzt sich an dem, was schon nicht mehr selbstverständlich ist. So paradox es klingen mag: nicht Wirklichkeit wird als Wirklichkeit erfahren, sondern Unwirklichkeit als Unwirklichkeit. Das heißt: Realität ist ein implikatives Prädikat, da sie schon kein reales Prädikat mehr ist (39).

The notion of reality as an implicit or ‘implicative’ predicate is not new: one finds it also at the end of Höhlenausgänge or the text Vorbemerkungen zum Wirklichkeitsbegriff, where Blumenberg gives a similar explanation. Yet, the texts in Realität und Realismus provide these rather short and esoteric passages with some clear and substantial context that help us understand better what Blumenberg is after. To say that reality is implicative means that it is always implied in an experience – often an experience of unreality, when something turns out other than it appeared to be – without becoming explicit in this experience itself. It is for this reason Blumenberg calls reality also a ‘contrast concept’ (Kontrastbegriff) and a residue (Residuum): reality is a reticent remainder after the unreal is experienced, exposed and eliminated. Our understanding of reality is historical because the criteria for this elimination process vary, and it is indeterminate because elimination is in theory an infinite process. Thus the only formal description Blumenberg can give of reality is a seeming tautology, and appears to serve him more as a heuristic rule than a definition proper: “Wirklich ist, was nicht unwirklich ist.” Blumenberg explains this cryptic formula as follows:

Diese Formel verweist auf den Umweg über das, was jeweils unter der Schwelle nicht so sehr der Wahrnehmbarkeit als vielmehr der Wahrnehmungswürdigkeit, der Beachtbarkeit, der Einkalkulierbarkeit liegt (39).

Reading these formal and methodical characterisations, one becomes curious as to their practical application: how does Blumenberg deduce and distil a concept of reality as it is characteristic for a specific time and age? What criteria are used to delineate different epochs? What historical sources are consulted to infer and attribute a particular conception of reality to them? Unfortunately, this does not become very clear in Realität und Realismus. Much like in his large historical studies such as Legitimität der Neuzeit, Blumenberg seems to engage in a speculative hermeneutics without much methodical justification, and at times it seems he simply draws on authors and texts that allow him to write his grand historical narratives precisely the way he wants to. More specifically, it is not always clear whether Blumenberg actually reconstructs a concept of reality on the basis of his reading of history, or if he reads the history of thought already through the lens of preconceived concepts of reality. Of course, these two perspectives necessarily complement each other, but because a concept of reality cannot be found in a text but must be inferred from a text as its implicit and conditional horizon of meaning, it remains quite a speculative endeavour. As a result, Blumenberg’s concepts of reality seem to function more often than not as heuristic instruments or tools for thought that allow him to analyse historical tendencies and cultural developments, instead of accurate characterisations of epochal understanding. Nevertheless, what seems to count in the end for Blumenberg is the explanatory and descriptive potential of a concept of reality – its Leistungsfähigkeit – and the four concepts he describes certainly live up to this demand. We will now take a look at each of these concepts themselves.

Blumenberg’s Four Concepts of Reality

The first concept of reality Blumenberg describes belongs to antiquity and is defined as instantaneous evidence (Realität der momentanen Evidenz). What is implied in this concept is that reality presents itself in the very moment of its presence as undoubtedly real, as something that is final (letztgültig) and unsurpassable (unüberbietbar) in its reality. And it is instantaneous insofar as there is no temporal and intersubjective process in which reality is realized: reality is understood as something that can be perceived at once, in one look, by one person. As such, reality is quite literally self-evident: “Wirklichkeit ist etwas unmittelbar und an sich selbst Einleuchtendes, eine unwiderstehlich Zustimmung ernötigende Gegebenheit” (16). Blumenberg speaks repeatedly in this context of an “implicit assertion” (Behauptungsimplikation) of reality, a concept he admittedly borrowed from Alexander Pfänder who coined it as a ‘logical translation’ for the Greek phainesthai, but which Blumenberg understands in more a figurative manner:

Es steckt in diesem Wirklichkeitsbegriff eine Metapher: das Wirkliche stellt sich uns vor mit einer Art von impliziter Behauptung, das Vorgestellte auch wirklich zu sein, nicht von einer anderen Instanz her ins Unrecht gesetzt werden zu können (17).

Of course, this does not mean people knew nothing of deceiving appearances in antiquity, but the point is that it was never questioned that ‘real reality’ would be recognised as such once it presented itself. For Blumenberg, this is the “Kerngedanke” of Greek thought: “Wenn der Schein aufgehoben ist, kommt die Sache selbst zutage” (77). Plato’s cave allegory is taken to be the exemplary expression of this understanding: it presupposes an ‘ontological comparative’ with different ‘levels of reality’ each constituting a māllon on, a surplus of being, which ultimately culminates in a superlative of the ideas that are indeed described as a final and unsurpassable instance.

The second concept of reality comes into play once we entertain the idea of an infinite series of ‘comparatives’, the suspicion that every given reality might always be surpassed by an even higher degree of reality. From this perspective, reality is less and less understood as self-evident; its evidence needs to an increasing extent to be guaranteed by something other than itself. As Blumenberg claims: “Sobald das Sehenlassen nicht mehr das Sichsehenlassen ist, kommt eine dritte Instanz ins Spiel, die zur momentanen Evidenz nicht mehr paßt” (47). The moment reality is taken to be completely dependent on this third instance, when reality can no longer be understood and experienced as a final and definitive reality, instantaneous evidence becomes impossible and the ancient concept of reality gives way to the second concept, which Blumenberg attributes to the Middle Ages: reality as guaranteed reality (garantierte Realität), to which he also refers as the ‘scheme of the third position.’ Not surprisingly, Descartes figures here as paradigmatic thinker: he wants reality to be as it appears to be, but his radical doubt denies him any such straightforward acceptance. Consequently, he needs to revert to an absolute witness, i.e. God, which guarantees the validity of our knowledge and perception of reality (as it is given in clear and distinct ideas), and ensures that we are not living an all-encompassing yet undetectable illusion.

Blumenberg finds a third concept of reality, that of the modern age, in a critique on Descartes by Leibniz. Specificities left aside, this critique comes down to the simple observation that an all-encompassing and undetectable illusion or deception is a meaningless assumption, which, even if it is true, has no consequences whatsoever. Descartes’ need for a divine guarantee is the result of the suggestion that all aspects of reality might be simulated by an evil demon without producing that very reality itself, together with the demand that reality must really be as it appears to be. It is this belief that motivates Descartes’ doubt, but Leibniz considers this to be an excessive and misguided demand. Excessive because Descartes’ genius malignus is in principle an irrefutable hypothesis; misguided because for Leibniz, our sense of reality does not rely on a correspondence of our ideas and appearances to a transcendent ground. Appearances do not appear real because they refer to a ‘real’ reality; instead, reality and illusion only concern the immanent consistency of what is given to us:

Die Einstimmigkeit der Gegebenheiten untereinander, ihr gleichsam horizontaler Konnex,  die Konstitution eines lückenlosen, sprungfreien, nicht in Enttäuschung zerbrechendes Prospektes gibt uns jene kategorische Gewißheit, mit eine Realität konfrontiert zu sein (23).

This modern concept of reality implies moreover an essential relation to time, in contrast to the other two concepts: reality is not understood as something that gives itself immediately or is guaranteed forever, but it is realized in a process – constantly adapting to new situations, correcting for irregularities, anticipating novelties or deceptions and taking into account (possibly diverging) contexts of other persons. Hence, Blumenberg often speaks of this modern concept of reality as a provisional and “open context” that is oriented towards the future, regulated by the never realizable and hence ideal limit of one coherent intersubjective totality. Any reader familiar with Husserl will recognize this as a phenomenological description of reality, and this is no coincidence: Leibniz’s change of perspective on reality – from a transcendent implication to an immanent consistency – is explicitly understood by Blumenberg as phenomenology avant la lettre (88); a figure of thought that underlies many modern idealist philosophies, with Husserl’s phenomenological idealism as its most decisive and dogmatic exponent (98).

A fourth concept of reality appears to follow in a dialectical way from the third. The idea of reality as a coherent and consistent context almost naturally invites us to think the opposite: the idea of reality as something that resists this consistency, which does not conform or comply but manifests itself as stubborn, contradictory and unyielding. This is “der Wirklichkeitsbegriff der Ungefügigkeit und Unverfügbarkeit des Widerstreits” (178). Blumenberg likes to illustrate this understanding with a Kafka quote that reoccurs in other writings as well: “Wirkliche Realität ist immer unrealistisch” (175). Unfortuntately, he says little about this concept of reality from a historical perspective in Realität und Realismus, although he does explicitly claim that it is a concept which appeared after the third concept: the notion of a resisting inconsistency makes only sense against the background of a consistent context. The two last concepts thus seem to complement each other, and Blumenberg hints occasionally at the idea that there might be more than one concept of reality at work in the modern age. In contrast with the other three concepts of reality, Blumenberg does not provide us with a paradigmatic philosophy in which this concept is expressed or reflected. This is quite surprising since there has been a long standing tradition of thinking reality in terms of resistance. To name but one significant example: it figures prominently in Scheler’s essay Idealismus-Realismus (1927) and in his lecture Die Stellung des Menschen im Kosmos (1928); two influential texts with which Blumenberg was very familiar but to which he never refers in this context. Much like for Scheler, the notion of a resisting reality does play an important role in Blumenberg’s phenomenological anthropology and his description of the constitution of our consciousness of reality, a topic which is explored at greater length in the second half of Realität und Realismus.

Blumenberg’s Anthropological Approach to Reality and Realism

In the third text of the volume, which deals with the modern concept of reality, we find a surprising and insightful footnote in which Blumenberg seems to question his own historical approach of a series of successive concepts of reality:

Müssen sie [die Wirklichkeitsbegriffe – mv] überhaupt eine Reihe bilden? Ist nicht möglich, daß sich das Wirklichkeitsbewußtsein aufspaltet in zwei Spezies, Konsistenz und Kontrast? Wo bleibt die Epoche zum Wirklichkeitsbegriff IV sonst (79)?

With this remark, Blumenberg seems to suggest that our consciousness of reality might very well have a constant ahistorical structure, conditioned by the two opposing tendencies of consistency and contrast. To what extent this implies a downright contradiction with his historical approach is not immediately clear and Blumenberg does not further elaborate on this, but we see at least a very stark shift of emphasis in the following texts: whereas the concept of reality was first understood as a tacit horizon of meaning and understanding operative in the self- and world-conception of a specific epoch, Blumenberg now enquires into the conditions of the possibility of our experience and awareness of reality in general, and the question is posed where our concept and sense of reality comes from, regardless of its specific historical expression.

These questions are partly addressed in a critical discussion with Husserl’s phenomenology—one of the texts is explicitly dedicated to the Welt- und Wirklichkeitsbegriff der Phänomenologie—but most importantly, they are marked by the anthropological turn that is characteristic of many of Blumenberg’s writings from the 1970’s. The concept of reality is now understood in relation to the human condition, which Blumenberg postulates as a Mängelwesen, a creature of deficiencies. In a nutshell, the argument goes as follows: insofar as the human being lacks adaptive instincts and a specialised physiology, his relation to reality is not regulated in a fixed, immediate and automated manner—he is not naturally equipped with a ‘realism’ (168)—which leaves him particularly vulnerable to threats and uncertainties of the outside world or ‘absolutism of reality’ (127). Reality is thus understood as something over and against which the human being has to maintain and assert itself, an achievement which Blumenberg thematizes throughout his work in many different ways, but most importantly in terms of distance:

Der Mensch, so muß die These lauten, ist ein Wesen, welches nicht zwangsläufig und aus Existenznot jederzeit realistisch sein muß, weil es alle Arten und Grade von Distanz zur Realität ausgebildet hat (168).

Blumenberg describes some of the steps this distancing process must have taken in the development of the human being: from devouring and dragging along (no distance), and touching and pointing (some distance), to symbolising and negating (maximum distance), to name some of them. More generally, this distance is cultivated in all kinds of cultural manifestations, scientific theories, social institutions and technological artefacts, which create the conditions under which the human being can afford to not take reality into account. The actio per distans, as Blumenberg likes to call it, provides a shelter that wards off the burdensome demands of an uncertain and unknown reality, and which frees the human being of a constant need to readapt to his environment. Hence, our relation to reality is in principle and to a very high degree indirect, mediated and circuitous. Blumenberg defines the human being therefore as “ein Wesen, das auch als Nichtrealist existieren kann” (167). Even more, realism is considered to be an exceptional disposition (Ausnahmezustand): the appeal to get real – to act and think realistically, i.e. directly adapted to the demands of reality – always serves as a correction, it refers to a situational discrepancy or mismatch that cannot be ignored but must be dealt with (175).

From this anthropological perspective, reality manifests itself precisely in the case of such an unavoidable discrepancy: real is what resists and interrupts a seamless flow of life. As Blumenberg puts it: “Sie [die Wirklichkeit] ist ihrem Wesen nach Anpassungszwang.” (124) In a similar manner, reality is defined as: “Gegeninstanz” (111), “Versagung von Erfüllung” (113), “Rücksichtslosigkeit gegen Subjektivität” (205), or that “was zum Umweg zwingt.” (130). Occasionally, this conception is couched in more psychanalytic terms: real is anything that interferes with our wishes and desires, which causes shock, trauma and pain. Conversely, an absolute and continuous satisfaction of the pleasure principle would render our sense of reality void: “Würde der Lustanspruch vollkommen erfüllt, gäbe es kein Wirklichkeitsbewußtsein” (155). This is nicely illustrated in a description of how one experiences the reality of one’s own body, der Eigenleib (153-154). Insofar as the human body serves as a medium to get in touch with the world, it becomes less noticeable the more it succeeds in this; like any other medium, it disappears in its functionality and manifests itself only when it malfunctions. The body becomes more real when it gets hurt or sick; when somebody is not at ease or gets anxious, but less real when somebody is healthy and flawlessly immersed in an activity.

This example of the body supports Blumenberg’s claim that our consciousness and experience of reality is constituted in a reciprocal interplay between consistency and contrast, reliability and uncertainty, self-evidence and surprise (133). Exposed to a constant and overwhelming uncertainty, shock and adversary, we would not be able to make sense of reality, but neither would we in the case of an omnipresent reliability and self-evidence.[ii] Our experience of reality is constituted between these two limit situations and a concept of reality organizes this experience: it provides a relatively stable and reliable horizon of meaning that regulates our relation vis-à-vis the world. Hence, the rule which underlies and propels the history of thought on a macro level – ‘real is what is not unreal’ – reappears here as a condition of our consciousness of reality. What follows from this, and what is essential to our consciousness for Blumenberg, is our ability to negate. With reference to Kant, Blumenberg argues that our categories of reality and existence ultimately presuppose those of negation and possibility. We know of reality because we know it can turn out otherwise than it appears to be; because it often opposes our wishes and expectations or obstructs our paths and can correct for this. It is only because we can readjust in case of a misfit between us and the world, only because we can experience unreality, that reality gains relief and becomes – real.

Concluding Remarks

In Beschreibung des Menschen, the posthumous collection of Blumenberg’s anthropological manuscripts, we find the revealing remark that there is an  obvious “Exklusionsverhältnis von Anthropologie und Geschichtsphilosophie.”[iii] This tension clearly applies to Blumenberg’s different approaches to reality and realism as well: on the one hand, Blumenberg historicizes reality by his series of epochal concepts of reality that underlie the history of thought and determine what is regarded to be real in a specific time and age, but on the other hand he postulates an ahistorical source for this historical development in the form of a continuous human need to furnish the world with a secure and stable sphere of self-evidence so as to keep the absolutism of reality at bay. What remains particularly ambiguous is the way Blumenberg’s last two historical concepts of reality – reality as the actualization of a consistent context on the one hand and reality as resistance on the other hand – inform this ahistorical anthropology.

More generally, this raises the question to what extent our thought is inherently bound to a concept of reality. Can we somehow transcend the concept of reality that regulates our thinking and understanding characteristic for this time and age? Like any other epistemology which radically historicises the conditions for our knowledge, Blumenberg appears to run into a self-reflexive problem: either his own theory is itself a product of a time-bound concept of reality, which would render its claims about other epochs at least doubtful if not illegitimate, or his theory can in fact transcend the historical horizon that it considers to be conditional for every other theory, thereby creating an exception that seriously affects the scope and potential of the theory itself. Blumenberg’s anthropological explanation seems to side with the latter option, and although his formal and functional account of the history of reality might be a remedy for the problems involved, it lacks in the end methodical justification and clear theoretical support.

That being said, Realität und Realismus is a very rich and interesting volume, containing much more material than we have discussed here. Although many of its topics and themes are treated in other works as well, this book is certainly invaluable for future Blumenberg research, as it clearly shows the extent and significance of Blumenberg’s thinking on reality and realism in the broader context of his oeuvre. In the end, however, it serves more than academic interest: with its many creative insights, surprising associations and keen observations Realität und Realismus is really a valuable read for any realist philosophy in need of some serious inspiration, and for anyone wondering what it implies to ask if something is real.

 

References

Bajohr, Hannes. 2017. “History and Metaphor: Hans Blumenberg’s Theory of Language.” PhD diss., Columbia University.

Bajohr, Hannes et al. (Eds.). 2020. History, Metaphor, Fables: A Hans Blumenberg Reader. Ithaca, NY: Cornell University Press.

Blumenberg, Hans. 1979. Arbeit am Mythos. Frankfurt am Main: Suhrkamp Verlag.

Blumenberg, Hans. 2020. Beiträge zum Problem der Ursprünglichkeit der mittelalterlich-scholastischen Ontologie. Frankfurt am Main: Suhrkamp Verlag.

Blumenberg, Hans. 2006. Beschreibung des Menschen. Frankfurt am Main: Suhrkamp Verlag.

Blumenberg, Hans. 1975. Genesis der kopernikanischen Welt. Frankfurt am Main: Suhrkamp Verlag.

Blumenberg, Hans. 1989. Höhlenausgänge. Frankfurt am Main: Suhrkamp Verlag.

Blumenberg, Hans. 1986. Lebenszeit und Weltzeit. Frankfurt am Main: Suhrkamp Verlag.

Blumenberg, Hans. 1966. Legitimität der Neuzeit. Frankfurt am Main: Suhrkamp Verlag.

Blumenberg, Hans. 2018. Phänomenologische Schriften. Frankfurt am Main: Suhrkamp Verlag.

Blumenberg, Hans. 2010. Theorie der Lebenswelt. Frankfurt am Main: Suhrkamp Verlag.


[i] Among others, Hannes Bajohr draws this link in his dissertation: Hannes Bajohr, “History and Metaphor: Hans Blumenberg’s Theory of Language” (PhD diss., Columbia University, 2017), 71.

[ii] Readers familiar with Blumenberg will recognise this as his description of the lifeworld. Although this concept itself does not frequently occur in Realität und Realismus, it certainly plays a prominent role in the background of Blumenberg’s thinking on reality, both in his historical and anthropological approach. It exceeds the purpose of this review to engage in a discussion on the relation between reality and the lifeworld, but the reader is well-advised to read Realität und Realismus in combination with, among others: Lebenszeit und Weltzeit (in particular its first and last part, Das Lebensweltmißverständnis and Die Urstiftung respectively), Theorie der Lebenswelt (in particular the essay Lebenswelt und Wirklichkeitsbegriff), Beschreibung des Menschen (in particular chapter X: Leib und Wirklichkeitsbewußtsein), and Phänomenologische Schriften (for example the highly illuminative text Rückblick von der Lebenswelt auf die Reduktion).

[iii] Hans Blumenberg, Beschreibung des Menschen (Frankfurt am Main: Suhrkamp Verlag, 2006), 485.

Dominik Finkelde, Paul M. Livingston (Eds.): Idealism, Relativism, and Realism: New Essays on Objectivity Beyond the Analytic-Continental Divide, De Gruyter, 2020

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Dominik Finkelde, Paul M. Livingston (Eds.)
De Gruyter
2020
Hardback €109.95
334
DOI: https://doi.org/10.1515/9783110670349

Emmanuel Alloa, Élie During (Eds.): Choses en soi: Métaphysique du réalisme, Puf, 2018

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Emmanuel Alloa, Élie During (Eds.)
Presses Universitaires de France
2018
Paperback 27,00 €
600

Jeff Kochan: Science as Social Existence: Heidegger and the Sociology of Scientific Knowledge, Open Book Publishers, 2017

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Open Book Publishers
2017
Hardback £29.95
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Manuel DeLanda, Graham Harman: The Rise of Realism

The Rise of Realism Book Cover The Rise of Realism
Manuel DeLanda, Graham Harman
Polity
2017
Paperback €19.02
240

Reviewed by: Mark Losoncz (Institute for Philosophy and Social Theory, Belgrade / Novi Sad)

This book presents an enthusiastic dialogue between two contemporary philosophers, Manuel DeLanda and Graham Harman. Neo-materialism and object-oriented ontology face each other as equally inspiring conceptual approaches to the key issues of new realism. One might have thought that DeLanda’s philosophy of dynamic relations and intensities, strongly influenced by Deleuzian concepts, can only be interpreted as a devoted rival of Harman’s philosophy which is very clear, in a partially neo-Aristotelian manner, about the priority of individual-substantial objects. But as the dialogue evolves, we have to realize that things are much more complicated.

So, what binds the interlocutors of this book together? First of all, they needed a common enemy to unite them. Indeed, the enemy has no clear outline – it embraces as different currents and thinkers as social constructivism and Alain Badiou, culturalist pseudo-Marxism and Karen Barad. According to DeLanda and Harman, they can all be brought together under the flag of anti-realism, either because of the denial of a mind-independent cosmos or because of treating human subjectivity as an ontologically outsized (co-)creator of the world. While DeLanda and Harman sometimes present realism as a heretic alternative with respect to mainstream continental trends, they also offer another perspective according to which 20th century continental philosophy can be re-read, at least partially, as a series of realist tendencies. For example, it is claimed that Deleuze is a continental realist, that Husserl’s concept of the object as an invariant form can serve as an inspiration for contemporary realism and that Heidegger’s tool-analysis has also serious realist consequences. Roughly speaking, in continental philosophy, realism is both an excommunicated pseudo-problem and the hidden message of its exciting underground. What is more, Harman does not hesitate to mention the fellow travelers: the speculative realists, Maurizio Ferraris and Markus Gabriel.

Although DeLanda and Harman are careful to emphasize their shared rejection of anti-realism throughout the book, the lines between their respective philosophies are not blurred. Already in the first chapter it is obvious that DeLanda’s neo-materialism cannot easily be reconciled with Harman’s “realism without materialism” which denounces materialism as a reductionist approach, being unable to account for immaterial entities such as fictional characters in novels. From the viewpoint of Harman’s flat ontology, “materialism has often led to premature decisions about what should and should not count as real.” (15) In contrast to this position, DeLanda proposes a material-energetic-informationism that “involves a rejection of entities that transcend the world of patterned matter-energy” (16). This immanentist model gives fiction a less mystifying status by defining it as an emergent property, or, more precisely, as a level of emergence. The first chapter of the book is valuable for several reasons. In particular, it is useful for clarifying the difference between materialism and realism, for being critical of various reductionist approaches (“undermining” / micro-reductionism and “overmining” / macro-reductionism) and for thematizing the dilemma of aprioristic and aposterioristic thinking in philosophy. Furthermore, there is an interesting debate on Aristotelian essences and forms, Harman being sympathetic to these concepts and DeLanda rejecting them on the grounds of his historical-genetic theory of singularities. The critique of Marxism is arguably the worst part of this chapter, especially when DeLanda suggests that Marxists have a “special brand in which a priori schemes of synthesis (the negation of the negation) form the core of their position” (12). It seems almost superfluous to say that this extremely abstract use of the term “Marxism” ignores the rich diversity of classical and contemporary Marxisms, with special regard to those that are highly critical of dialectical categories and the Hegelian legacy of Marx.

The second chapter relies upon Lee Braver’s 2007 book A Thing of This World: A History of Continental Anti-Realism in order to make precise distinctions between realist and anti-realist positions. The key issues are the mind-dependence of the world, truth as correspondence, the possibility of a complete description of the world, the possibility of true and untrue statements, the relationship between knowledge and the knowable, and the claim according to which the human subject has a fixed character. DeLanda and Harman complete Braver’s list with three more problems. The first concerns the question whether the relation of the human subject with the world should be considered a privileged relation for philosophy, the second is whether subjective experience is linguistically structured and the third is about the world as a holistic entity in which everything is inextricably related. One of the most valuable aspects of this chapter is DeLanda’s and Harman’s insistence on defining the concepts of relation and relationism as precisely as possible. While Harman criticizes Whitehead, Latour and Barad for conceptualizing relations without properly taking into consideration the relata that are prior to them, DeLanda emphasizes that we should not accept “intrinsic relations that determine the very identity of what they relate”, but only extrinsic relations (32). The other aspect that deserves special mention is the interlocutors’ agreement with respect to the impossibility of a complete description of the world. According to the conclusions of object-oriented ontology, Harman claims that “things in the world cannot be converted into bundles of accurate descriptions” (44), that is to say, there is always and necessarily a withdrawal of real objects. On the other hand, by relying on insights from the philosophy of chemistry and fuzzy logic, DeLanda focuses upon the problem of emergence, i.e. of new properties that cannot be reduced to the interactions of already existing entities and that can never be exhaustively described.

The third chapter is by far the richest one. DeLanda and Harman carry on with the topic of realism, but this time by focusing more on the main statements of object-oriented ontology and neo-materialism. It is almost impossible to summarize this chapter as it ranges from the concept of possibility, through the critique of reductionisms, to the ontological status of objects. We would like to underline two important aspects: one concerns essences, and the other is about dispositions. With a strong background in Aristotelian-Zubírian ontology, Harman argues that essences are “salvageable” and that otherwise it would not be possible to interpret objects as consistent entities. Whereas DeLanda claims that the concept of essence is illegitimate and unnecessary, the interlocutors seem to make a compromise by concluding that there is haeccity (“thisness”) that makes objects identifiable. In this context, DeLanda rightly insists on the fact that, according to Deleuzian ontology, the virtual is segmented into distinct actual objects as products. There is another extremely exciting debate on dispositions, i.e. on capacities to affect and being affected. Harman refuses to put dispositions into things and comes to the conclusion that dispositions should be treated as new compound entities that result from interactions between objects. DeLanda elaborates his philosophy of tendencies and capacities in details, with a special emphasis on defining the identity of actual objects as a combination of actual properties and virtual dispositions. In short, DeLanda suggests that we should account for the enduring identity of objects “by the mechanisms of emergence behind the historical genesis and day-to-day maintenance of an object’s identity” (88).

The fourth chapter deals with the question of cognition and experience. The interlocutors seem to agree that “epistemology” is a bad term, either because it implies a dualist ontology that privileges the relation between humans and everything else, or because epistemological debates tend to ignore many kinds of “rightness of fit”, e.g. the know-how dimension of experience. Accordingly, this chapter is very critical of various scientist epistemologies (empiricism, mathematic reductionism, etc.). Harman explains his approach to cognition by stressing the point that certain essential aspects of objects are necessarily withheld or withdrawn and that our access to objects is always mediated by processes of translation. In light of this, he presents his view on the difference between real and sensual objects. DeLanda’s concept of cognition resonates with the object-oriented approach only partially: he emphasizes that “we can use the possibility of future novelty, the imperfect record of past traces, the spatial and temporal scale-dependence of the world’s presentations … to spell … out [the withdrawal of objects]” (103). Similarly to Harman, DeLanda’s theory gives importance to the mechanisms of transformation between real objects and our experiental patterns, but with more attention to the biologic origins of embodied cognition and selective attentional processes. The common ground in this  chapter is the insight that absolute knowledge is impossible, either because of the fundamental withdrawal of objects, or because of the open-ended character of nature and the untraceable aspects the past.

The last chapter articulates conceptual dilemmas with respect to time, space and philosophy of science. Harman equates “real time” with changes in space and defines sensual time as a relational entity that is derivative of the succession of objects. While he seems to accept the irreversibility of sensual time, on the other hand, he claims: “if we consider time as belonging to the real itself, then I guess I’m not a realist about time” (119). DeLanda is strongly opposed to this non-realist philosophy of sensual time and he emphasizes the irreducibility of real time, i.e. the succession of causes and effects by relying upon insights from the theory of relativity. DeLanda also offers a very useful analysis of the concept of intensity. After a longish debate on Latour, the interlocutors debate on the role of knowledge, semantics, falsification and the definition of truth. Harman summarizes the difference between their respective philosophies as follows: 1. while DeLanda privileges dynamic entities, Harman gives importance to the “inertia” of objects; 2. in contrast to the emphasis on the philosophy of science (especially on the philosophy of chemistry) in DeLanda’s philosophy, Harman’s philosophy seems closer to the arts (and for Harman “the exemplar is aesthetics”); 3. while object-oriented ontology focuses on individual-substantial entities, DeLandian neo-materialism offers a detailed conceptualization of outside factors such as phase-spaces and attractors; 4. while Harman puts emphasis on formal causes, for DeLanda it is more important to clarify the role of final causes. DeLanda completes this list with his critique of the object-oriented concept of fundamental withdrawal and Harman’s denial of real time.