Michel Serres is a major twentieth-century thinker who has made decisive contributions to major debates across disciplines ranging from the history of science to literary studies and philosophy. This is the first monograph to offer a comprehensive assessment of Serres’ thought from his early work on Leibniz to his final publications in 2019. The first three chapters carefully explore Serres’ ‘global intuition’, how he understands and engages with the world, and his characteristic ‘figures of thought’, the repeated intellectual moves that (...) characterize his unique approach. Chapters Four to Six explore in detail Serres’ revolutionary contributions to three key areas: language, objects, and ecology. (shrink)
Atheisms Today -- The God of Metaphysics -- The God of the Poets -- Difficult Atheism -- Beyond A/theism? Quentin Meillassoux -- The Politics of the Post-Theological I: Justifying the Political -- The Politics of the Post-Theological II: Justice -- General Conclusion: How to Follow an 'Atheism' That Never Was.
Phenomenology or Deconstruction? challenges traditional understandings of the relationship between phenomenology and deconstruction through new readings of the work of Maurice Merleau-Ponty, Paul Ricur and Jean-Luc Nancy. A constant dialogue with Jacques Derrida's engagement with phenomenological themes provides the impetus to establishing a new understanding of 'being' and 'presence' that exposes significant blindspots inherent in traditional readings of both phenomenology and deconstruction. In reproducing neither a stock phenomenological reaction to deconstruction nor the routine deconstructive reading of phenomenology, Christopher Watkin provides (...) a fresh assessment of the possibilities for the future of phenomenology, along with a new reading of the deconstructive legacy. Through detailed studies of the philosophy of Merleau-Ponty, Ricur and Nancy, he shows how a phenomenological tradition much wider and richer than Husserlian or Heideggerean thought alone can take account of Derrida's critique of ontology and yet still hold a commitment to the ontological. This new reading of being and presence fundamentally re-draws our understanding of the relation of deconstruction and phenomenology, and provides the first sustained discussion of the possibilities and problems for any future 'deconstructive phenomenology'. (shrink)
Under the influence of Emmanuel Levinas and Jacques Derrida, the theme of absolute alterity still dominates the thinking of the ethical in Continental philosophy. This article examines an alternative ethical démarche, Jean-Luc Nancy's ‘singular plurality’, which refuses to start with the opposition of same and other, arguing instead for a primacy of relation, the ‘in-common’ and the ‘with’. The article first distinguishes Nancy's ‘singular plural’ from other recent attempts to disengage ethical thinking from the Levinasian framework, before showing how Nancy (...) proceeds otherwise than in terms of sameness and alterity while still maintaining an ethical impetus. Foregrounding what is politically and philosophically at stake in the difference between Nancy and the Levinasian/Derridean model, the article concludes by considering how Nancy can be defended against critics who mistakenly argue that he discounts alterity. (shrink)
Michel Serres's relation to ecocriticism is complex. On the one hand, he is a pioneer in the area, anticipating the current fashion for ecological thought by over a decade. On the other hand, 'ecology' and 'eco-criticism' are singularly infelicitous terms to describe Serres's thinking if they are taken to indicate that attention should be paid to particular 'environmental' concerns. For Serres, such local, circumscribed ideas as 'ecology' or 'eco-philosophy' are one of the causes of our ecological crisis, and no progress (...) can be made while such narrow concerns govern our thinking. This chapter intervenes in the ongoing discussion about the relation of Serres to ecology by drawing on some of Serres's more recent texts on pollution and dwelling, and this fresh material leads us to modulate existing treatments of Serres and ecology. I insist on the inextricability of two senses of ecology in Serres's approach: a broader meaning that refers to the interconnectedness and inextricability of all entities (natural and cultural, material and ideal), and a narrower sense that evokes classically 'environmental' concerns. Serres's recent work leads us to challenge some of the vectors and assumptions of the debate by radicalising the continuity between 'natural' and 'cultural' phenomena, questioning some of the commonplaces that structure almost all ecological thinking, and arguing that the entire paradigm of ecology as 'conservation' and 'protection' is bankrupt and self-undermining. After outlining the shape of Serres's 'general ecology' and its opposition to ecology as conservation, this chapter asks what sorts of practices and values a Serresian general ecology can engender when it considers birdsong, advertising, industrial pollution and money to be manifestations of the same drive for appropriation through pollution. A response is given in terms of three key Serresian motifs: the world as fetish, parasitic symbiosis, and global cosmocracy. (shrink)
Contemporary French philosophy is laying fresh claim to the human. Through a series of independent, simultaneous initiatives, arising in the writing of diverse current French thinkers, the figured of the human is being transformed and reworked. -/- Christopher Watkin draws out both the promises and perils inherent in these attempts to rethink humanity’s relation to ‘nature’ and ‘culture’, to the objects that surround us, to the possibility of social and political change, to ecology and even to our own brains. This (...) comparative assessment makes visible for the first time one of the most important trends in French thought today. (shrink)
From the background noise, nothing follows. Or sometimes. But that’s another story. From the five volumes of his Hermès series and through to The Natural Contract in 1990, Michel Serres has rooted the origins of human language firmly in the rhythms and calls of the natural world.1 To date, the Anglophone reception of this complex and varied oeuvre has been slender to the point of emaciation, but one area where he has received some small fraction of the attention he deserves (...) is in his elaboration of a theory of semiotic meaning in dialogue with information theory and fluid dynamics.2 Since 2001, however, Serres has been expanding his account of biosemiotics3 with four key texts (2001, 2005.. (shrink)
Recent work on Alain Badiou and Jacques Rancière has rightly identified equality both as a central theme in their own thinking and as the key notion in contemporary radical political thought more broadly, but a focus on the differences between their respective accounts of equality has failed to clarify a major problem that they share. The problem is that human equality is said to rest on a particular human capacity, leaving Badiou's axiomatic equality and Rancière's assumed equality vulnerable to the (...) charge of having a blind spot for some of society's most vulnerable. This article introduces an alternative understanding of equality drawn from the thought of Jean-Luc Nancy, an equality that does not rely on a human capacity to guarantee or verify it but rests on Nancy's notion of sense. The article explores the advantages of Nancy's account of equality in relation to sense over and against an alternative reading that focuses on Nancy's evocation of the suffering human body, before addressing, in conclusion, the problems with which Nancy's idea of equality will have to grapple, and why, despite these problems, it is still preferable to the Badiouian and Rancièrian approaches. (shrink)
Both Nancy and Badiou probe the contemporary power of the political, seeking to refashion communism as, respectively, an ontology that issues an imperative, and an as yet unrealized hypothesis to be seized in the present. In both accounts of politics, the limit of the human and the animal plays a crucial yet hidden role. Badiou's articulation of the ‘human animal’ and the ‘immortal’ poses troubling problems for the relation between the limits of the human and the limits of the political. (...) In contrast, in the second volume of his Deconstruction of Christianity, Nancy reworks his notion of the human animal as a ‘being of sense’ in a way that poses awkward questions for his ontology of those who have nothing in common. For both Nancy and Badiou—but in opposite ways—the question of the limits and scope of the political is inextricably intertwined with the nature of the human/animal distinction. (shrink)
This chapter wagers that dance holds a singular, irreducible place in Nancy's work, that it cannot be reduced to thought about dance, and that it provides a way to understanding Nancy's approach to visual culture in general, to equality, and to the circulation of sense in terms of what he calls singular plural being. The chapter takes its starting point from Nancy's discussions of dance in the as yet untranslated Allitérations, a series of email exchanges from 2003 and 2004 followed (...) by transcriptions of face-to-face exchanges between Nancy and choreographer Mathilde Monnier loosely addressing the question of the relation between philosophy and dance, and a conversation between Nancy, Monnier and film-maker Claire Denis. In the first half of the book Nancy raises two questions, each presenting a pair of seemingly irreconcilable demands: 1. How can we understand dance as something open to everyone while retaining the privilege of professional expertise? 2. How can we understand dance in a way that maintains its uniqueness, not reducing it to an example of thought or a vehicle for thought, and yet still allowing for a relation between dance and thought? Both questions invite us to think the privilege of dance together with its openness; its singularity together with its plurality. As Nancy and Monnier grapple with these seemingly contradictory demands in Allitérations, their conversation opens up onto a fresh way to think political equality, and a different way to understand – or ‘catch’, a much more suitable term that I shall introduce later in this chapter – the sense of the world. It is by taking a detour via ‘The Image: Mimesis and Methexis’ that we can also see how Nancy's approach to dance can open to a new way of engaging with visual culture in general. -/- The point in this chapter is not simply to use dance as an example or illustration that helps us better to understand Nancy's approach to visual culture or the Nancean singular plural or his notion of ‘sense’, for in considering dance in terms of art, singular plurality and sense, we shall also be drawn to reassess sense, art and the singular plural in terms of dance. (shrink)
From Plato to Postmodernism presents the cultural history of the West in one concise volume. Nearly four thousand years of Western history are woven together into an unfolding story in which we see how movements and individuals contributed to the philosophy, literature and art that have shaped today's world. The story begins with the West's Greco-Roman and Judeo-Christian origins, moving through the Middle Ages, Renaissance, Enlightenment and Romanticism to twenty-first century postmodernity. The author covers key figures such as Moses, Michelangelo, (...) Mozart and Marx, setting them in context and highlighting their main contributions. Illustrations and a comprehensive glossary help explain important terms such as ‘gothic', ‘baroque', ‘stream of consciousness' and ‘the death of God', and clarify movements such as Neoplatonism, Renaissance humanism and existentialism. -/- For students, this book bridges the gap between what is taught in schools and the cultural knowledge required at university, providing an indispensible grounding in the story of Western culture. For all readers, it offers an invitation to take an enjoyable tour through the fascinating history of Western thought, literature and art. (shrink)
The growing field of neuro-philosophy throws up important issues for our society about how we understand the persistence of personal identity over time: if my brain is damaged or otherwise altered, do I become a different person? This chapter explores some of the work of the French neuro-philosopher Catherine Malabou as she asks, and tries to answer, this fundamental question about who we think we are, giving a non-reductive materialist account of self-identity. I argue that Malabou has implicit within her (...) writing the seeds of a more adequate account which would not understand identity and personhood to be immanent to the material brain but would embrace a broader notion of identity distributed across relationships, institutions, and shared common narratives. (shrink)
Hugely influential, Michel Foucault's work has not only impacted a diverse range of disciplines—from history and sociology to fine arts, feminism, and gay and lesbian studies—but has also profoundly shaped Western culture at a street level. -/- Yet until now there has been no overarching systematic approach to his work from a Reformed perspective—let alone one that is as fair and accessible as Watkin's. After walking us through key elements of Foucault's thought, Watkin both critiques and answers Foucault through the (...) Bible's teaching on history, power, and identity. His insights are necessary reading for anyone who wants to engage thoughtfully with the ideas of our culture. (shrink)
Much French philosophy of the late twentieth and early twenty-first centuries has been marked by the positive valorization of alterity, an ethical position that has recently received a vigorous assault from Alain Badiou’s privilege of sameness. This article argues that Badiou shares a great deal in common with the philosophies of alterity from which he seeks to distance himself, and that Michel Serres’s little-known account of alterity offers a much more radical alternative to the ethics of difference. Drawing on both (...) translated and as yet untranslated works, I argue that the Serresian ontology of inclination, along with his conceptual personae of the hermaphrodite and the parasite, informs ethical and political positions that offer a distinctive ethics and politics that present fresh insights about the relation between the singular and the universal, the contingency of market exchange, and the nature of violence. (shrink)
I trace the genealogy and tensions of postmodern atheism through a series of encounters: Heidegger's reading of Nietzsche's “God is dead,” Foucault's critique of Sartre's humanism, Jean‐Luc Nancy's rejection of Alain Badiou's atheism, and the questions Derrida raises about Nancy's own position. I argue that there are plural postmodern atheisms, each of which defends its own claim to be following through on the consequences of the death of God more radically than the alternatives.
Paul Ricoeur repeatedly maintained that his philosophical reflection was autonomous from theological influence. Those who seek to contest this view have hitherto sought to deny the autonomy of philosophy from theology, but this article makes a more radical argument: not that philosophy is not autonomous, but that autonomy is not philosophical. According to Ricoeur’s own understanding of the structure of philosophical systems, the very notion of autonomy to which philosophy makes claim can only be thought as a theological notion. The (...) argument has two parts. First, philosophy is theological in its own structure, and secondly, the relation between philosophy and theology can only be thought theologically. (shrink)
It is possible to study the idea of the “death of the author” as a quaint museum piece of faded 1960s structuralist memorabilia, as an idea that characterized an era that, whatever it once was, is certainly not our own. Such a presentation is the fare in countless graduate literature courses and a sin to which some, if not many, of us would plead guilty. However, the idea of the death or disappearance of the author has, since the two inaugural (...) essays that launched its theoretical voyage,1 generated a steady stream of assessments and reassessments up to the present day.2One relatively recent five-page intervention by Jacques Rancière3 introduces but leaves undeveloped a number of reflections that, when taken.. (shrink)
Reading Genesis 1 and 2, we are tempted to see only problems to solve. Yet these two chapters burst with glorious truths about God, our world, and ourselves. In fact, their foundational doctrines are among the richest sources of insight as we pursue robust, sensitive, and constructive engagement with others about contemporary culture and ideas. -/- With deftness and clarity, Christopher Watkin reclaims the Trinity and creation from their cultural despisers and shows how they speak into, question, and reorient some (...) of today's most important debates. (shrink)
