Graham Harman American University in Cairo
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  • Administrator, American University in Cairo
  • PhD, DePaul University, 1999.

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110 items found.
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  1.  4
    G. Harman (forthcoming). Heidegger, McLuhan and Schumacher on Form and Its Aliens. Theory, Culture and Society.
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  2.  10
    Graham Harman (2016). Materialism is Not the Solution. Nordic Journal of Aesthetics 24 (47).
    This article defends a new sense of “formalism” in philosophy and the arts, against recent materialist fashion. Form has three key opposite terms: matter, function, and content. First, I respond to Jane Bennett’s critique of object-oriented philosophy in favor of a unified matter-energy, showing that Bennett cannot reach the balanced standpoint she claims to obtain. Second, I show that the form/function dualism in architecture gives us two purely relational terms and thus cannot do justice to the topic of form. Third, (...)
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  3. Todd Gannon, Graham Harman, David Ruy & Tom Wiscombe (2015). The Object Turn: A Conversation. Log 33:73-94.
     
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  4. Graham Harman (2015). Fear of Reality: Realism and Infra-Realism. The Monist 2015.
     
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  5. Graham Harman (2014). Another Response to Shaviro. In Roland Faber & Andrew Goffey (eds.), The Allure of Things: Process and Object in Contemporary Philosophy. Bloomsbury 36-46.
     
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  6. Graham Harman (2014). Art Without Relations. ArtReview 66 (66):144-147.
     
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  7. Graham Harman (2014). Badiou's Horses and Baudelaire's Cats. In Caroline Picard (ed.), Ghost Nature. 31-41.
  8. Graham Harman (2014). Bruno Latour: Reassembling the Political. Pluto Press.
     
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  9. Graham Harman (2014). Conclusions: Assemblage Theory and its Future. In Michele Acuto & Simon Curtis (eds.), Reassembling International Theory: Assemblage Thinking and International Relation. Palgrave Macmillan 118-131.
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  10. Graham Harman (2014). Entanglement and Relation: A Response to Bruno Latour and Ian Hodder. New Literary History 45 (1):37-49.
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  11. Graham Harman (2014). Gold. In Jeffrey Jerome Cohen (ed.), Prismatic Ecology: Ecotheory Beyond Green. University of Minnesota Press 106-123.
     
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  12.  28
    Graham Harman (2014). Greenberg, Duchamp, and the Next Avant-Garde. Speculations:251-274.
  13. Graham Harman (2014). Materialism is Not the Solution: On Matter, Form, and Mimesis. Nordic Journal of Aesthetics 24 (47):94-110.
     
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  14. Graham Harman (2014). Objects and Orientalism. In Ming Xie (ed.), The Agon of Interpretations: Towards a Critical Intercultural Hermeneutics. University of Toronto Press 123-139.
     
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  15.  10
    Graham Harman (2014). Propositions, Objects, Questions: Graham Harman in Conversation with Jon Roffe. Parrhesia 21:23-52.
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  16. Graham Harman (2014). Stengers on Emergence. Biosocieties 9 (1):99-104.
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  17. Graham Harman (2014). Whitehead and Schools X, Y, and Z. In Nicholas Gaskill & Adam Nocek (eds.), The Lure of Whitehead. Univ. Of Minnesota Press 231-248.
     
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  18. Graham Harman & J. J. Charlesworth (2014). Other People and Their Ideas: Graham Harman. ArtReview 66 (66):72-75.
     
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  19. Graham Harman (2013). An Outline of Object-Oriented Philosophy. Science Progress 96 (2):187-199.
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  20. Graham Harman (2013). Aristotle with a Twist. In Eileen A. Joy, Anna Klosowska, Nicola Masciandro & Michael O'Rourke (eds.), Speculative Medievalisms: Discography. Punctum Books
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  21.  14
    Graham Harman (2013). Bells and Whistles: More Speculative Realism. Zero Books.
    More Speculative Realism Graham Harman. GRAHAM HARMAN BELLS AND WHISTLES MURE SPEBLILATIVE REALISM Bell and Whistles More Speculative Realism Graham Harman Winchester, UK. Front Cover.
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  22. Graham Harman (2013). Johnston's Materialist Critique of Meillassoux. Umbr(A) 1:29-50.
  23.  18
    Graham Harman (2013). Naive Idealism. Philosophy Today 48 (4):425-428.
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  24. Graham Harman (2013). Objects Are the Root of All Philosophy. In Penny Harvey, Eleanor Conlin Castella, Gillian Evans & Hannah Knox (eds.), Objects and Materials: A Routledge Companion. Routledge
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  25. Graham Harman (2013). Objets Et Architecture/Objects and Architecture. In Marie-Ange Brayer & Frédéric Migayrou (eds.), Naturaliser l’Architecture/Naturalizing Architecture. Editions HYX
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  26.  50
    Graham Harman (2013). The Current State of Speculative Realism. Speculations (IV):22-28.
  27.  29
    Graham Harman (2013). Tristan Garcia and the Thing-In-Itself. Parrhesia (16):26-34.
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  28.  39
    Graham Harman (2013). The Revenge of the Surface: Heidegger, McLuhan, Greenberg. Paletten (291/292):66-73.
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  29.  61
    Graham Harman (2013). Undermining, Overmining, and Duomining: A Critique. In Jenna Sutela (ed.), ADD Metaphysics. Aalto University Design Research Laboratory
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  30.  3
    Andrew Iliadis & Graham Harman (2013). Interview with Graham Harman. Figure/Ground Communication.
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  31. Lucy Kimbell & Graham Harman (2013). The Object Strikes Back: An Interview with Graham Harman. Design and Culture 5 (1):103-117.
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  32. Rik Peters, Graham Harman & Tristan Garcia (2013). A Dialogue Between Graham Harman and Tristan Garcia. In Deva Waal (ed.), in Drift wijsgerig festival. Drift 70-96.
     
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  33.  38
    Brian Davis & Graham Harman, On Landscape Ontology: An Interview with Graham Harman.
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  34.  19
    Graham Harman (2012). Badiou's Relation to Heidegger in Theory of the Subject. In Sean Bowden & Simon Duffy (eds.), Badiou and Philosophy. Edinburgh University Press
  35.  18
    Graham Harman (2012). Concerning Stephen Hawking's Claim That Philosophy is Dead. Filozofski Vestnik 32 (2):11-22.
    The article begins from Stephen Hawking's well-known claim that philosophy is dead, and considers several other quotations in which philosophy is either belittled or subordinated outright to the natural sciences. This subordination requires a downward reductionism that is paralleled by the upward reductionism of the linguistic turn and social constructionist theories. Rather than undermining or overmining mid-sized individual entities, philosophy must deal with objects on their own terms. This suggests a possible tactical alliance between philosophy and the arts.
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  36. Graham Harman (2012). Filozofia zwrócona ku przedmiotom contra radykalny empiryzm. Kronos 1 (1).
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  37. Graham Harman (2012). Maximum McLuhan. In Yoni Van Den Eede, Joke Bauwens, Joke Beyl, Marc Van den Bossche & Karl Verstrynge (eds.), McLuhan's Philosophy of Media – Centennial Conference, 26-28 October 2011. Koninklijke Vlaamse Academie van België Voor Wetenschappen En Kunsten
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  38.  55
    Graham Harman (2012). Object-Oriented France: The Philosophy of Tristan Garcia. Continent 2 (1):6-21.
    continent. 2.1 (2012): 6–21. The French philosopher and novelist Tristan Garcia was born in Toulouse in 1981. This makes him rather young to have written such an imaginative work of systematic philosophy as Forme et objet , 1 the latest entry in the MétaphysiqueS series at Presses universitaires de France. But this reference to Garcia’s youthfulness is not a form of condescension: by publishing a complete system of philosophy in the grand style, he has already done what none of us (...)
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  39.  24
    Graham Harman (2012). On Interface: Nancy's Weights and Masses. In Peter Gratton & Marie-Ève Morin (eds.), Jean-Luc Nancy and Plural Thinking: Expositions of World, Politics, Art, and Sense. SUNY Press
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  40. Graham Harman (2012). O przyczynowości zastępczej. Kronos 1 (1).
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  41.  9
    Graham Harman (2012). On the Supposed Societies of Chemicals, Atoms, and Stars in Gabriel Tarde. In Godofredo Pereira (ed.), Savage Objects.
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  42.  12
    Graham Harman (2012). Some Paradoxes of McLuhan's Tetrad. Umbr(A) 1:77-95.
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  43.  30
    Graham Harman (2012). The Mesh, the Strange Stranger, and Hyperobjects: Morton’s Ecological Ontology. Tarp 2 (1):16-19.
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  44. Graham Harman (2012). The Third Table. In Katrin Sauerländer (ed.), Documenta: 100 Notes-100 Thoughts. Documenta
    Against A.S. Eddington's famous concept that there are "two tables" (the everyday and scientific tables), this article defends the notion that neither of these two is real. The real table is a third table not covered by either of Eddington's tables.
     
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  45.  92
    Graham Harman (2012). The Well-Wrought Broken Hammer: Object-Oriented Literary Criticism. New Literary History 43 (2):183-203.
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  46. Graham Harman (2012). Violence and Splendor. Singularum 1:2-17.
     
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  47. Graham Harman (2012). Weird Realism: Lovecraft and Philosophy. Zero Books.
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  48. Derick Varn & Graham Harman, Marginalia on Radical Thinking: An Interview with Graham Harman.
     
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  49.  51
    Tom Beckett & Graham Harman (2011). Interview with Graham Harman. Ask/Tell.
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  50. Levi R. Bryant, Nick Srnicek & Graham Harman (2011). Towards a Speculative Philosophy. In Levi R. Bryant, Nick Srnicek & Graham Harman (eds.), The Speculative Turn: Continental Materialism and Realism. Re.Press
     
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  51.  64
    Levi R. Bryant, Nick Srnicek & Graham Harman (2011). The Speculative Turn: Continental Materialism and Realism. Re.Press.
    Continental philosophy has entered a new period of ferment. The long deconstructionist era was followed with a period dominated by Deleuze, which has in turn evolved into a new situation still difficult to define. However, one common thread running through the new brand of continental positions is a renewed attention to materialist and realist options in philosophy. Among the leaders of the established generation, this new focus takes numerous forms. It might be hard to find many shared positions in the (...)
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  52.  83
    Graham Harman (2011). Autonomous Objects. New Formations (71):125-130.
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  53.  29
    Graham Harman (2011). François Laruelle, Philosophies of Difference. Notre Dame Philosophical Reviews.
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  54. Graham Harman (2011). Heidegger's Fourfold, McLuhan's Tetrad (1998). In Mårten Spångberg (ed.), The Swedish Dance History 2011. Inpex
     
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  55. Graham Harman (2011). Heidegger's Fourfold, McLuhan's Tetrad (1998). In Mårten Spångberg (ed.), The Swedish Dance History 2011. Inpex
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  56. Graham Harman (2011). Marshall and Eric McLuhan, Media and Formal Cause. ArtForum (December):87.
     
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  57.  74
    Graham Harman (2011). Meillassoux's Virtual Future. Continent 1 (2):78-91.
    continent. 1.2 (2011): 78-91. This article consists of three parts. First, I will review the major themes of Quentin Meillassoux’s After Finitude . Since some of my readers will have read this book and others not, I will try to strike a balance between clear summary and fresh critique. Second, I discuss an unpublished book by Meillassoux unfamiliar to all readers of this article, except those scant few that may have gone digging in the microfilm archives of the École normale (...)
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  58.  40
    Graham Harman (2011). On the Undermining of Objects: Grant, Bruno, and Radical Philosophy. In Levi R. Bryant, Nick Srnicek & Graham Harman (eds.), The Speculative Turn: Continental Materialism and Realism. Re.Press
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  59.  36
    Graham Harman (2011). Plastic Surgery for the Monadology: Leibniz Via Heidegger. Cultural Studies Review 17 (1):211-229.
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  60.  11
    Graham Harman (2011). Quentin Meillassoux: Philosophy in the Making. Edinburgh University Press.
    Quentin Meillassoux has been described as the most rapidly prominent French philosopher in the Anglophone world since Jacques Derrida in the 1960s. With the publication of After Finitude (2006), this daring protege of Alain Badiou became one of the world's most visible younger thinkers. In this book, his fellow Speculative Realist, Graham Harman, assesses Meillassoux's publications in English so far. Also included are an insightful interview with Meillassoux and first-time translations of excerpts from L'Inexistence divine (The Divine Inexistence), his famous (...)
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  61.  25
    Graham Harman (2011). Response to Shaviro. In Levi R. Bryant, Nick Srnicek & Graham Harman (eds.), The Speculative Turn: Continental Materialism and Realism. Re.Press
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  62.  26
    Graham Harman (2011). Realism Without Materialism. Substance 40 (2):52-72.
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  63.  27
    Graham Harman (2011). The Problem with Metzinger. Cosmos and History: The Journal of Natural and Social Philosophy 7 (1):7-36.
    This article provides a critical treatment of the ontology underlying Thomas Metzinger’s Being No One. Metzinger asserts that interdisciplinary empirical work must replace ‘armchair’ a priori intuitions into the nature of reality; nonetheless, his own position is riddled with unquestioned a priori assumptions. His central claim that ‘no one has or has ever had a self’ is meant to have an ominous and futuristic ring, but merely repeats a familiar philosophical approach to individuals, which are undermined by reducing them downward (...)
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  64.  84
    Graham Harman (2011). The Quadruple Object. Zero Books.
    In this book the metaphysical system of Graham Harman is presented in lucid form, aided by helpful diagrams. In Chapter 1, Harman gives his most forceful critique to date of philosophies that reject objects as a primary reality. All such rejections are tainted by either an undermining or overmining approach to objects. In Chapters 2 and 3, he reviews his concepts of sensual and real objects. In the process, he attacks the prestige normally granted to philosophies of human access, which (...)
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  65.  66
    Graham Harman (2011). The Road to Objects. Continent 3 (1):171-179.
    continent. 1.3 (2011): 171-179. Since 2007 there has been a great deal of interest in speculative realism, launched in the spring of that year at a well-attended workshop in London. It was always a loose arrangement of people who shared few explicit doctrines and no intellectual heroes except the horror writer H.P. Lovecraft, an improbable patron saint for a school of metaphysics. Lovecraft serves as a sort of mascot for the “speculative” part of speculative realism, since his grotesque semi-Euclidean monsters (...)
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  66.  18
    Diarmuid Hester & Graham Harman (2011). Missives From the Fortress of Uncertainty. Mute.
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  67.  25
    Bruno Latour, Graham Harman & Peter Erdélyi (eds.) (2011). The Prince and the Wolf: Latour and Harman at the LSE. Zero Books.
    The Prince and the Wolf contains the transcript of a debate which took place on February 5, 2008 at the London School of Economics (LSE) between the prominent French sociologist, anthropologist, and philosopher Bruno Latour and the Cairo-based American philosopher Graham Harman.
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  68.  27
    John Protevi & Graham Harman (2011). New APPS Interview: Graham Harman. New APPS.
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  69. Peter Gratton, Graham Harman, Jane Bennett, Tim Morton, Levi Bryant & Paul Ennis (2010). Interviews: Graham Harman, Jane Bennett, Tim Morton, Ian Bogost, Levi Bryant and Paul Ennis. Speculations 1 (1):84-134.
    The context for these interviews was a seminar [Peter Gratton] conducted on speculative realism in the Spring 2010. There has been great interest in speculative realism and one reason Gratton surmise[s] is not just the arguments offered, though [Gratton doesn't] want to take away from them; each of these scholars are vivid writers and great pedagogues, many of whom are in constant contact with their readers via their weblogs. Thus these interviews provided an opportunity to forward student questions about their (...)
     
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  70. Graham Harman (2010). Asymmetrical Causation: Influence Without Recompense. Parallax 16 (1):96-109.
     
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  71.  13
    Graham Harman (2010). Circus Philosophicus. Zero Books.
    Platonic myth meets American noir in this haunting series of philosophical images, from gigantic ferris wheels to offshore drilling rigs. It has been said that Plato, Nietzsche, and Giordano Bruno gave us the three great mythical presentations of serious philosophy in the West. They have spawned few imitators, as philosophers have generally drifted toward a dry, scholarly tone that has become the yardstick of professional respectability. In this book, Graham Harman tries to restore myth to its central place in the (...)
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  72.  68
    Graham Harman (2010). I Am Also of the Opinion That Materialism Must Be Destroyed. Environment and Planning D 28 (5):1-17.
    This paper criticizes two forms of philosophical materialism that adopt opposite strategies but end up in the same place. Both hold that individual entities must be banished from philosophy. The first kind is ground floor materialism, which attempts to dissolve all objects into some deeper underlying basis; here, objects are seen as too shallow to be the truth. The second kind is first floor materialism, which treats objects as naive fictions gullibly posited behind the direct accessibility of appearances or relations; (...)
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  73. Graham Harman (2010). Response to Nathan Coombs. Speculations 1 (1):145-152.
     
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  74. Graham Harman (2010). Technology, Objects and Things in Heidegger. Cambridge Journal of Economics 34 (1):17-25.
     
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  75.  32
    Graham Harman (2010). Time, Space, Essence, and Eidos: A New Theory of Causation. Cosmos and History: The Journal of Natural and Social Philosophy 6 (1):1-17.
    This article attempts to develop the abandoned occasionalist model of causation into a credible present-day theory. If objects can never exhaust one another through their relations, it is hard to know how they can ever interact at all. This article handles the problem by dividing objects into two kinds: the real objects that emerge from Heidegger’s tool-analysis and the intentional objects of Husserl’s phenomenology. Each of these objects turns out to be split by an additional rift between the (...)
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  76.  36
    Graham Harman (2010). Towards Speculative Realism: Essays and Lectures. Zero Books.
    These writings chart Harman's rise from Chicago sportswriter to co-founder of one of Europe's most promising philosophical movements: Speculative Realism. In 1997, Graham Harman was an obscure graduate student covering Chicago sporting events for a California website. Unpublished in philosophy at the time, he was already a popular conference speaker on Heidegger and related themes. Little more than a decade later, as the author of stimulating and highly visible books on continental philosophy, he was Associate Vice Provost for Research at (...)
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  77. Graham Harman (2010). War, Space, and Reversal: Paul Virilio's Apocalypse. In Edward Demenchonok (ed.), Philosophy After Hiroshima. Cambridge Scholars Press
     
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  78.  2
    Graham Harman (2009). Dwelling with the Fourfold. Space and Culture 12 (3):292-302.
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  79.  57
    Graham Harman (2009). Levinas and the Triple Critique of Heidegger. Philosophy Today 53 (Winter):407-413.
  80.  28
    Graham Harman (2009). Prince of Networks: Bruno Latour and Metaphysics. Re.Press.
    Prince of Networks is the first treatment of Bruno Latour specifically as a philosopher. It has been eagerly awaited by readers of both Latour and Harman since their public discussion at the London School of Economics in February 2008. Part One covers four key works that display Latour’s underrated contributions to metaphysics: Irreductions, Science in Action, We Have Never Been Modern, and Pandora’s Hope. Harman contends that Latour is one of the central figures of contemporary philosophy, with a highly original (...)
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  81. Graham Harman (2009). The McLuhans and Metaphysics. In Jan Kyrre Berg Olsen Friis, Evan Selinger & Søren Riis (eds.), New Waves in Philosophy of Technology. Palgrave Macmillan
     
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  82.  17
    Graham Harman (2009). Zero-Person and the Psyche. In David Skrbina (ed.), Mind That Abides: Panpsychism in the New Millennium. Benjamins
    This article claims that the familiar distinction between “first-person” and “third-person” perspectives is not a very strong distinction, given that both are perspectives. Quite apart from any perspective we might take on things there are the things themselves, in what the author calls their “zero-person” reality. Appealing to an unorthodox reading of Brentano, Husserl, and Heidegger, the author makes a lengthy critique of David Chalmers for remaining a reductionist in the physical realm even as he opposes reductionism for minds. In (...)
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  83.  31
    Graham Harman (2008). A Festival of Anti-Realism: Braver's History of Continental Thought. [REVIEW] Philosophy Today 52 (2):52-72.
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  84. Graham Harman (2008). DeLanda's Ontology: Assemblage and Realism. [REVIEW] Continental Philosophy Review 41 (3):367-383.
    Manuel DeLanda is one of the few admitted realists in present-day continental philosophy, a position he claims to draw from Deleuze. DeLanda conceives of the world as made up of countless layers of assemblages, irreducible to their parts and never dissolved into larger organic wholes. This article supports DeLanda’s position as a refreshing new model for continental thought. It also criticizes his movement away from singular individuals toward disembodied attractors and topological structures lying outside all specific beings. While endorsing DeLanda’s (...)
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  85. Graham Harman (2008). On the Horror of Phenomenology: Lovecraft and Husserl. Collapse:333-364.
  86.  14
    Graham Harman (2008). Review: Zeroing in on Evocative Objects. [REVIEW] Human Studies 31 (4):443 - 457.
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  87. Graham Harman (2008). The Volcanic Structure of Objects: Metaphysics After Heidegger. Sofia Philosophical Review (1):63-86.
     
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  88.  47
    Graham Harman (2008). Zeroing in on Evocative Objects. [REVIEW] Human Studies 31 (4):443 - 457.
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  89. Tom Sparrow & Graham Harman (2008). On the Horrors of Realism-- Interview with Graham Harman. Pli 19:218-239.
     
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  90. Ray Brassier, Iain Hamilton Grant, Graham Harman & Quentin Meillassoux (2007). Speculative Realism. Collapse:306-449.
  91. Graham Harman (2007). Aesthetics as First Philosophy: Levinas and the Non-Human. Naked Punch (9):21-30.
  92.  19
    Graham Harman (2007). Heidegger Explained: From Phenomenon to Thing. Open Court.
    Martin Heidegger’s (1889-1976) influence has long been felt not just in philosophy, but also in such fields as art, architecture, and literary studies. Yet his difficult terminology has often scared away interested readers lacking an academic background in philosophy. In this new entry in the Ideas Explained series, author Graham Harman shows that Heidegger is actually one of the simplest and clearest of thinkers. His writings and analyses boil down to a single powerful idea: being is not presence. In any (...)
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  93. Graham Harman (2007). On Vicarious Causation. Collapse:171-205.
     
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  94.  42
    Graham Harman (2007). Quentin Meillassoux: A New French Philosopher. Philosophy Today 51 (1):104-117.
  95.  27
    Graham Harman (2007). The Importance of Bruno Latour for Philosophy. Cultural Studies Review 13 (1):31-49.
    This article explores the importance of French thinker, Bruno Latour, for academic philosophy and addresses the question of why, when he has an enthusiastic following in a range of disciplines including sociology, anthropology and the fine arts, he has been largely overlooked by academic philosophers.
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  96.  11
    Graham Harman (2007). The Tetrad and Phenomenology. Explorations in Media Ecology 6 (3):189-196.
  97.  32
    Graham Harman (2007). Quentin Meillassoux: A New French Philosopher. Philosophy Today 51 (1):1.
  98.  5
    H. Ganthaler, A. Gehlen, E. Gellner, L. Goldstein, D. Gottlieb, E. Hanslick, G. Harman, N. Hartmann, K. Havlicek & O. Hazay (2006). Nagel, T. 3445 Neumaier, O. 18, 246. In Markus Textor (ed.), The Austrian Contribution to Analytic Philosophy. Routledge 324.
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  99.  11
    Graham Harman (2006). Bruno Latour and the Politics of Nature. In Sonja Servomaa (ed.), Humanity at the Turning Point: Rethinking Nature, Culture, and Freedom. Renvall
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  100.  20
    Graham Harman (2005). Guerrilla Metaphysics: Phenomenology and the Carpentry of Things. Open Court.
    The current fashions in both analytic and continental philosophy are staunchly anti-metaphysical. There is supposedly no way to talk about the world itself — the philosopher is confined to antiseptic discussions of language, or of other modes of human access to the world. In this provocative work, Graham Harman expands the discussion from his previous book, Tool-Being, arguing for a theory of "the carpentry of things" — a more accessible way of viewing the world that incorporates ideas from Husserl, Levinas, (...)
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  101. Graham Harman (2005). Heidegger on Objects and Things. In Bruno Latour & Peter Weibel (eds.), Making Things Public. MIT Press
  102.  12
    Graham Harman (2005). Some Preconditions of Universal Philosophical Dialogue. Dialogue and Universalism 1 (2):165-179.
    Our own era is widely viewed as a golden age of intellectual tolerance when compared with the persecutions of yesteryear. But in fact, this tolerance serves to mask a fundamental indifference of one perspective to another. Each world view is seen as a personal opinion, walled off from others and immune to challenge or alteration by them. This article blames the current situation in part on the triumph of critical philosophy since Kant. In closing, several concrete and even whimsical proposals (...)
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  103.  16
    Graham Harman (2004). Naive Idealism: A Response to Tim Hyde. Philosophy Today 48 (4):425-428.
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  104. Graham Harman (2003). Return of the Reality Principle. Al-Ahram Weekly (668).
    Graham Harman discusses how French philosopher Bruno Latour, lecturing this week at the American University in Cairo, rejects the Kantian tradition putting the human being at the centre of philosophy and, instead, calls for an absolute democracy of objects.
     
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  105.  1
    G. Harman (2002). Reflections on Knowledge and its Limits. Philosophical Review 111 (3):417-428.
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  106.  28
    Graham Harman (2002). Tool-Being: Heidegger and the Metaphysics of Objects. Open Court.
    Martin Heidegger (1889–1976) influenced the work of such diverse thinkers as Sartre and Derrida. In Tool-Being, Graham Harman departs from the prevailing linguistic approach to analytic and continental philosophy in favor of Heideggerian object-oriented research into the secret contours of objects. Written in a colorful style, it will be of interest to anyone open to new trends in present-day philosophy.
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  107.  5
    G. Harman (2000). Can Evolutionary Theory Provide Evidence Against Psychological Hedonism? Journal of Consciousness Studies 7 (1-2):1-2.
    Sober and Wilson argue that neither psychological evidence nor philosophical arguments provide grounds for rejecting psychological hedonism, but evolution by natural selection is unlikely to have led to such a single source of motivation. In order to turn their piecemeal discussion of into a serious argument, Sober and Wilson need a general procedure for mapping alternative accounts of motivation into egoistic hedonistic accounts. That is the only way to demonstrate that there will always be an available hedonistic account no matter (...)
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  108. Graham Harman (ed.) (2000). Heidegger, Language, and World-Disclosure. Cambridge University Press.
    This book is a major contribution to the understanding of Heidegger and a rare attempt to bridge the schism between traditions of analytic and Continental philosophy. Cristina Lafont applies the core methodology of analytic philosophy, language analysis, to Heidegger's work providing both a clearer exegesis and a powerful critique of his approach to the subject of language. In Part One, she explores the Heideggerean conception of language in depth. In Part Two, she draws on recent work from theorists of direct (...)
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  109. Graham Harman (1999). Tool-Being: Elements in a Theory of Objects. Dissertation, Depaul University
    This dissertation aims to develop Martin Heidegger's famous analysis of equipment into an ontology of objects. Although numerous commentators have discussed the role of the tool in Heidegger's work, all have interpreted it too narrowly as a question of human practical activity, in connection with a limited range of familiar utensils such as chisels, jackhammers, and saws. Chapter One argues that Heidegger's analysis actually holds good of all possible entities, whether they be "useful" or not. The term 'tool-being' holds good (...)
     
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  110. G. Harman (1990). The Intrinsic Quahty of Experience 'In J. Tomber¬ Lin'. Philosophical Perspectives 4.
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