This had to be a symmetrical and simultaneous deflation—deflate politics and not economics and you've got neoliberalism; deflate science and not religion and you've got theological dogmatism; deflate religion and not politics and you've got a cold and authoritarian secularism, and so on. This work sought not to diminish or denounce any of the involved and invoked terms but, rather, to alleviate the tendency for each form of existence to imperially define the entire world in its own format, thus stoking the flames of war. The objective was not diminution but, rather, coexistence.
Following through the internal logic of AIME, it seems no less necessary that we must also deflate philosophy. This task is suggested by the fact that philosophy is accorded a particular mode of existence, namely [pre].
The deflationary effect can be understood by contrasting philosophy with science [pre·ref]. According to Latour, the sciences achieve their specific form of objectivity through the incremental construction of circulating chains of instrumented references that transport information at the cost of deformations at every stage. To refer is to instrument, there is no other way.
So, philosophers: where are your instruments?
To take up one of Graham Harman's phrases, it should be now clear that philosophy qua [pre] cannot possibly be a "philosophy of access." Philosophy does not access, that is the job of reference. Philosophy can, at best, aid and abet this movement; it can act with, it cannot act for.
For millennia, philosophers have insisted that their art involved the construction of objective knowledge about the abstract conditions of existence, conditions inaccessible to the mere senses and discernible only by the privileged intellect. This, it seems to me, is unequivocally refuted by AIME; a philosophy of access is a contradiction in terms, a category error.
This brings me to a section from The Prince and the Wolf, a transcript of a public conversation between Latour and Harman at the LSE.
HarmanThis is the disagreement between Harman and Latour, and it's the difference that Harman does not get to grips with anywhere in his writings on Latour's work (to date). Philosophy, for Latour, no more accesses than it explains. As Latour put it in Reassembling the Social:
[…] there has to be a point where contact [between objects] happens. And what I worry about is that if we don’t specify that point metaphysically, then it becomes just a kind of ad hoc practical decision, which of course is fine when writing history. You could say: “all right, it seems like the case of Joliot connecting politics and neutrons is interesting but Joliot and the eardrum is not that important, so we can stop there.” And that’s fine for purposes of writing history but not fine for metaphysics.
Why? Because you haven’t explained how the contact occurred.
But metaphysics is not for explaining. It is the first principle of [Alfred North Whitehead's] Process and Reality. Philosophy is not in the business of explaining anything. Actual occasions explain what happened, not philosophy. If there is one thing which philosophy should not do, it is to try to explain anything. That’s where our disagreement is. Philosophy is not in the business of explaining. This is not at all the same thing. Philosophy is in the business of allowing the explanation to go far enough, to help the explainers to move in the explanatory trajectory but not to provide an explanation. (66-7)
As anthropologists have tirelessly shown, actors incessantly engage in the most abstruse metaphysical constructions by redefining all of the elements of the world. Only a researcher trained in the conceptual calisthenics [emphasis added] offered by the philosophical tradition could be quick, strong, daring, and pliable enough to painstakingly register what they have to say. (51)The value of philosophy here is the same as in AIME's [pre]: it is the lability, agility and sensitivity that it affords the actors who have been trained its art, not the overview it gives on reality or the quasi-scientific loose ends it explanatorily ties up.
To somewhat egocentrically quote myself from a couple of posts ago:
It is here that the philosopher qua intervener enters the fray, not as an architect of the world, urban planner of the galaxy or master of the universe but as an acrobat of thinking, a flexer and folder of thought, a monkish sage—inheritor of long traditions of agility-focused self-development—whose skill involves not the freehand sketching of the beams and struts of the background of things but rather of the rendering-pliant of modes of connection and transformation in service of (or, better: in alliance with) those whose very subsistence is at stake.This is precisely what I was trying to get at here: that philosophy is a calisthenic rather than explanatory art. Metaphysics is calisthenics or it's nothing.
After the example of AIME, if philosophers wish to refer to the objective existence of this or that then they should specify their empirically traceable referential chains. Anything else is Double Click [dc].
This rearticulation of philosophy is intrinsically social in the precise sense that there can no longer be such a thing as a philosopher-hermit—the philosopher is necessarily an associative, allied being; she has no other purpose than to work with others in the rendering-pliant of modes of connection and transformation in concrete, contested cases.
Deflated? Undoubtedly. But also defended.
This rehousing and repurposing of philosophy—this empiricisation of philosophy in the most profound sense—is, in my humble and weightless opinion, perhaps Latour's most important philosophical contribution. This aspect of his thinking does not begin with his modes of existence project but can be found throughout his works, in varying stages of development (it is rooted in his long-standing commitment to a reformed ethnomethodology). And it is precisely this most crucial of insights that is erased when his work is turned into a series of dry pronouncements on the furniture of the universe—pronouncements that 'of course, might be wrong.'
This is why those who accuse Latour, and those who philosophise like him, of 'correlationism' and of insufficient 'realism' are missing the point. The philosopher, here, simply has no business explaining the unchanging, overarching structure of the universe—if that is what 'realism' means then may it rest in peace.
This empiricised philosophical ethos is not, as I have argued, a matter of engendering 'humility' in philosophical practice; it is a far more pragmatic transformation than that. Humility is too self-denying a psycho-ethical disposition (too 'Christian' in the precise sense that Nietzsche excoriated so epoch-definingly). It is not a matter of limiting or constricting oneself as such—whole universes of beautiful speculation are still possible; it is a matter of undertaking a fundamental reconfiguration of philosophy and of the philosopher's role in the world.
To undertake this defensive deflation, and to thus desist from thinking Absolutely, is not to stop thinking—indeed, it may be to start.
Latour has by no means invented or initiated this progressive reassembly—nor has he undertaken it alone—but his works have massively contributed to the thorough pragmatisation and concomitant pluralisation of philosophy.
So, (Modern) philosophers: where are your instruments? Ovens, tables and balls of wax do not count.