In this paper, I defend a position contrary to a popular view of distributive justice. Residents of flood-prone or otherwise hazardous areas, like the Gulf South of the United States, receive substantial amounts of aid, paid through taxes on people living elsewhere in the US, after natural disasters that frequent the region. In popular discourse, some argue that we have reason not to (re)build in high-risk or hazardous areas, like the Gulf South. Instead, these residents, and others in similarly situated (...) regions, should “relocate.” If residents choose to stay, then the government and taxpayers do not owe them financial compensation to rebuild. Against that view, I argue that egalitarians commit to compensating many such people. However, I propose broadening our understanding of ‘compensation’ and going forward, focus on agency-enhancing efforts as compensation instead of solely relying on standard post-disaster financial compensation, as current policies generally do. Later in the paper, I offer a metric and tiered system that proposes alternatives to the standard compensation and claim that agency-enhancing compensation aligns with the egalitarian’s commitment to compensate individuals following a natural disaster. I conclude that a tiered system and a broader compensation approach provides egalitarians with more options than the current standard compensation allows. (shrink)

This book is a radical plea for the centrality of experience in the social and human sciences. Scott Lash argues that a large part of the output of the social sciences today is still shaped by assumptions stemming from positivism, in contrast to the tradition of interpretative social enquiry pioneered by Max Weber. These assumptions are particularly central to economics, with its emphasis on homo economicus, the utility-maximizing, instrumental actor, but they have infiltrated the other social sciences too. (...) class='Hi'>Lash argues for a social sciences based not in positivism’s utilitarian a priori but instead in the a posteriori of grounded and embedded subjective experience. This features a politics of Hannah Arendt’s public sphere, which begins with the particular experience of Aristotle’s polis and moves - via Rome, Augustine and Kant - to a modernity that acknowledges the fragility of political worlds. Yet modernity is also a matter of technological experience and technological forms of life. Lash - starting from Aristotle’s technics and working through Turing’s and Shannon’s computer mediation – develops a novel account of technological experience, of how objects themselves experience. And here he finds a surprising convergence with Chinese cosmology’s ethos of dao, qi and li: the experience of the embedded multiplicity of the ‘ten thousand things’. This original book by a leading social and cultural theorist will be of interest to scholars and students across the social sciences, from sociology and cultural studies to anthropology and politics. (shrink)

This serves as an introduction to this section on Beck and as a standalone essay. In it we see that the writers in this section understand Beck's risk as modernity itself. And in this context risk's reflexive modernity is understood as ‘indeterminate modernity’. The essay thematizes a radically subjectivist reading of Beck's risk. It sees reflexivity as opposed to the objectivism and positivism of Kant's critique of pure reason, and instead in terms of the subjectivity of Kant's third aesthetic critique. (...) Thus, Beck's subjectivist risk and indeterminate modernity focuses not on Kantian and positivist first-modernity ‘cause’ but instead on second and indeterminate-modernity ‘consequence’. This entails significant levels of anxiety on the part of individuals as well as the possibility of enhanced happiness. The latter is understood in terms of, again, the subjectivist psychology of Daniel Kahneman's behaviouralist economics. This is a substantivist economics and dovetails with Weber's Methodenstreit between the substantivism of the Historical School and the formalism of neoclassical economics. The essay closes with a look at how this radically subjectivist and substantivist reflexivity is the basis for a panoply of non-normative institutions in Beck's vision of global cosmopolitanism. (shrink)

This article attempts to gain purchase on the information society via the notion of `technological forms of life'. It first addresses the idea of `forms of life'. Forms of life are a mode of conceiving of culture that arose at the turn of the 20th century in conjunction with phenomenology. Previously, in early modernity, culture was conceived very much on a representational model. The rest of the essay explores the possibility that a new paradigm of culture, i.e. technological forms of (...) life is emerging at the turn of the 21st century. Technological forms of life are understood as `culture-at-a-distance'. They are the flattening, stretch-out, speed-up and lift-out of forms of life. They are forms of life become non-linear. They involve the exteriorization of inferiority and reflexivity. (shrink)

This article presents a case for the revaluation of vitalism in sociological theory. It argues for the relevance of such a Lebenssoziologie in the global information age. The body of the article addresses what a vitalist sociology might be through a consideration of Georg Simmel. The analysis works from the juxtapositon of vitalist monadology with postivist atomism. It shows how Simmel drew on the Kantian cognition to develop an idea of the social. Here Kant’s Newtonian atomism was transformed into Simmel’s (...) Darwinian atomism. ‘Form’, for Kant, is the a priori of the cognitive categories. For Simmel form is the functions that constitute the social a priori. The other of form is substance. Simmelian ‘substance’, we see, is understood as ‘life’. We view this in the context of Leibniz’s monadology. In this the monad is simple substance as difference. The monad is self-organizing, conceived on the lines of not the extensivity of res extensa, but the intensivity of res cogitans; the monad is possessed with memory as trace; it is comprised of relations of perception; it is reflexive. In each case monadology is systematically contrasted with atomism. We consider the Bergsonian and Nietzschean impetus in Simmel’s shift from Darwinian atomistic evolution to monadological creative evolution. We compare Marx’s labour theory of value with Simmel’s ‘life theory of value’. For Marx it is labour that makes up value-substance: for Simmel life is value-substance. We examine Simmel’s core notion of life as social substance: as a primordial inter-subjectivity of flux. We conclude with a contrast of such ‘flux’ and flow: of such a flux of ‘becoming’ and invention in contrast to the flows of domination of today’s global capitalism. (shrink)

This entry is about the concept of vitalism. The currency of vitalism has reemerged in the context of the changes in the sciences, with the rise of ideas of uncertainty and complexity, and the rise of the global information society. This is because the notion of life has always favoured an idea of becoming over one of being, of movement over stasis, of action over structure, of flow and flux. The global information order seems to be characterized by ‘flow’. There (...) are three important generations of modern vitalists. There is a generation of 1840–45 including Nietzsche and the sociologist Tarde; the generation of 1860 including the philosopher Bergson and the sociologist Simmel; and the generation of 1925–33 including Deleuze, Foucault and Negri. Vitalist or neo-vitalist themes are particularly useful in the analysis of life itself, but thinkers such as Donna Haraway and Katharine Hayles put things in reverse. They understand not the media in terms of life, but life in terms of media. Thus a mediatic principle or algorithmic principle also structures life. If classical vitalism conceives of life as flow and in opposition to the structures that would contain and stop it, then neo-vitalism would seem to have its roots in something like a media or information heuristic. Thus there is talk today that ‘information is alive’. (shrink)

This ground-breaking book addresses transformations in the understanding of time and the generation and degeneration of value at the cutting edge of modernity and postmodernity. The book is a multi-disciplinary contribution to current work in the social sciences, in cultural theory and in more pragmatic areas such as advertising and global communication. It brings together the work of distinguished international scholars and new young thinkers. Time and Value contains an exploration of such themes as the timescapes of nature and the (...) impact of disease, ecological catastrophe, and many other issues. In theoretical terms, the collection draws in particular upon writers such as Jacques Derrida, Michel Serres, Paul Virilio and Martin Heidegger, whose work is particularly relevant in considering how technology has had a powerful impact upon the construal of time and the explanation of how time constructs human lives in late modernity. The compression of time and its fragmentation correspond with a collapse in and reconstruction of value systems. This deconstruction of time is juxtaposed with a range of possibilities that emerge when the specific times of the media, literature, art, virtuality, nature, performance, fashion, semiotic codings, spirituality, the self and the body are understood as creative opportunity. (shrink)

This classic of Christian apologetics seeks to persuade the skeptic that there are good reasons to believe in God even though it si impossible to understand the Deity fully. First written over a century ago, the _Grammar of Assent _speaks as powerfully to us today as it did to its first readers. Because of the informal, non-technical character of Newman's work, it still retains its immediacy as an invaluable guide to the nature of religious belief. An introduction by Nicholas (...) class='Hi'>Lash reviews the background of the _Grammar, _highlights its principal themes, and evaluates its philosophical originality. (shrink)

This article attempts to re-think the notion of reflexivity in terms of non-linearity. It tries to understand the second modernity as a non-linear modernity. This second modernity is understood as much in terms of communications as social norms. It is a modernity that is thoroughly monist. It features non-linear socio-technical systems.

The treatment in what follows of the politics of hegemony is not per se one of Gramsci, or Laclau or of Stuart Hall's earlier work. At stake is something that encompasses a more general regime of power that will be developed throughout the length of this: what might be called 'extensive politics'. What I will try to show is that such extensive power or such an extensive politics is being progressively displaced by a politics of intensity. I will trace the (...) shift from hegemony or extensive politics to such an intensive politics in terms of: 1) a transition to an ontological regime of power, from a regime that in important respects is 'epistemological', 2) a shift in power from the hegemonic mode of 'power over' to an intensive notion of power from within and power as generative force, 3) a shift from power and politics in terms of normativity to a regime of power much more based in what can be understood as a 'facticity'. This points to a general transition from norm to fact in politics. From hegemonic norm to what we will see are intensive facts. The fourth section will look at this shift through a change from an extensive regime of representation to an intensive regime of communications. (shrink)

This article begins with discussions of rationalist, a priori and empiricist, a posteriori thinking in philosophy. It then argues that classically, sociology is rationalist or a priori. Sociology — Weber, Simmel, Durkheim and Marx — moves from Kant's epistemological a priori to the social a priori. It moves from the question of how knowledge is possible to the question of how society is possible. This question of the possibility of society becomes quickly one of social control and social order in (...) functionalism and Parsons. The article argues instead for an aposteriorist, de facto empiricist sociology that breaks with this ultimately normative question. This aposteriorist sociology would instead investigate social processes in their very factuality, their open-endedness, complexity, and path dependency. A priorism in sociology, I would argue, is dominant in both positivism and phenomenology. The article opposes to phenomenology's transcendentaI rationalism a `transcendental empiricism' that is illustrated with Edmund Burke's English and aposteriori aesthetics of the sublime. Sociology today needs to be relevant to study of `emerging' nations like China. The article argues for an aposteriorist, empiricist sociology here, and looks at debates on property law in today's China. Here we look at rationalist and a priori notions of clear, distinct and divisible property in Continental reception of Roman law. We counterpose to this English, empiricist (a posteriori) Common Law notions of property as a bundle of rights, in which property is not clear and distinct but vague like a boundary object. We look at how this is instantiated in China. With François Jullien, we contrast a Chinese, effectively empiricist, aposteriorist notion of the universal to Western rationalist and a priori universalism. We look at the implications for international geopolitics and a possible Chinese route to democracy. With Jullien, we counterpose an aposteriorist Chinese notion of `activity' to the Western a priori notions of `action' found in Weber and Parsons. The Chinese `activity' is more processual, more relational, less goal-oriented, more path-dependent than our Western notion of `action'. The article argues that in the twenty-first century when national social control is partly displaced by global uncertainty, and when the ascendancy of the West is coming increasingly under question, that such an empiricist, aposteriorist sociology is suitable. (shrink)

Scott Lash interviews John Searle, one of the foremost contemporary philosophers. Over the course of the conversation, Searle discusses his research into performativity, language and intentionality, the question of information and his account of social ontology. The conversation initially deals with the early influence of John Austin and Ludwig Wittgenstein as well as Searle's relationship to phenomenology and the rest of the philosophical tradition. This offers a conceptual reconstruction of Searle’s work from multiple perspectives. Crucial concepts are highlighted such (...) as performativity, speech acts, intentionality and natural language. The discussion also touches on Searle’s recent debates around the questions of information and consciousness. The conversation ends with an overview of Searle’s social ontology, his theory of institutions and his relationship with post-structuralism. (shrink)

God knows when we are feeling down, or happy, or need help apologizing, or when we are scared, but most importantly, he wants us to know that he loves us no matter how we feel.

“Lash is capable of explaining the mind-bending concepts of Gnosticism and pagan mystery cults with bracing clarity and startling insight.... [His] arguments are often lively and entertaining.”—Los Angeles Times Fully revised and with a new preface by the author, this timely update is perfect for readers of The Immortality Key. Since its initial release to wide acclaim in 2006, Not in His Image has transformed the lives of readers around the world by presenting the living presence of the Wisdom (...) Goddess as never before revealed, illustrating that the truth of an impactful Gnostic message cannot be hidden or destroyed. With clarity, author John Lamb Lash explains how a little-known messianic sect propelled itself into a dominant world power, systematically wiping out the great Gnostic spiritual teachers, the Druid priests, and the shamanistic healers of Europe and North Africa. Early Christians burned libraries and destroyed temples in an attempt to silence the ancient truth-tellers and keep their own secrets. Not in His Image delves deeply into ancient Gnostic writings to reconstruct the story early Christians tried to scrub from the pages of history, exploring the richness of the ancient European Pagan spirituality—the Pagan Mysteries, the Great Goddess, Gnosis, the myths of Sophia and Gaia. In the 15th Anniversary Edition, Lash doubles down on his original argument against redemptive ideology and authoritarian deceit. He shows how the Gnostics clearly foresaw the current program of salvation by syringe, and places the Sophianic vision of life centrally in the battle to expose and oppose the evil agenda of transhumanism, making this well-timed update more relevant than ever. “Sometimes a book changes the world. Not in His Image is such a book. It is clear, stimulating, well-researched, and sure to outrage the experts.... Get it. Improve not just your own life, but civilization’s chances for survival.”—Roger Payne, author of Among Whales. (shrink)

For Kant, experience is epistemological, whereas ontological experience is in the first instance poetic and Romantic. In contradistinction to Kantian Erfahrung, it is most often called Erlebniß. We note further that Erfahrung is cognitive experience while Erlebnis is also aesthetic experience. Dilthey and Husserl understand experience pertaining to knowledge through Erlebnis. In epistemological or classificatory knowledge the parts add up to the whole. Ontological knowledge instead is holistic in which the whole is present in each of the parts. In ontological (...) knowledge we can know things themselves. Ontological experience is particularly important for global knowledge. This is because knowing another culture is not reducible to a culture's qualities or predicates. Culture as a way or form of life is a thingitself. A third type of experience is informational experience. This collapses the epistemological into the ontological and is also increasingly present today. This sort of experience of non-linear information theory can account for the experience of societies, of individual humans, of digital media, of neuronal networks, of phenotypes, urban forms, of cellular organisms, or of inorganic matter. (shrink)

Topology is integral to a shift in socio-cultural theory from a linguistic to a mathematical paradigm. This has enabled in Badiou and Žižek a critique of the symbolic register, understood in terms of pure conceptual abstraction. Drawing on topology, this article understands it instead in terms of the figure. The break with the symbolic and language necessitates a break with form, but topologically still preserves a logic of the figure. This becomes a process of figuration, indeed a process of `deformation'. (...) Badiou/Žižek will then presume a break with the symbolic for `the real'. But topology entails the centrality of not the real but the imaginary. With Castoriadis, this imaginary is understood as productive and social, and with Sloterdijk as spatial. In our times this is a self-organizing socio-technical imaginary. For Niklas Luhmann these socio-technical systems engage in coupling. They structurally couple with other social imaginaries. Their self-organization, going beyond pure functionality, operates through semantic excess: an excess that organizes the system and is their structure. Such structural coupling entails semantic exchange, consisting of not just information but also of images. (shrink)

François Jullien intervenes into the ontology debates to understand Chinese thought as an anti-ontology, but instead in terms of ‘life’, that is as a sort of vitalism. Chinese anti-ontology features the juxtaposition of the wu (there-is-not) with the you (there-is). This, I argue, maps onto theology’s counterposition of otherworldly and this-worldly. Here Daoism features an ascetic and unstratified wu in contraposition to Confucianism’s you of moderation and stratification. We contrast ontology’s causation with ‘efficacy’ in Jullien’s Chinese thought. We read Zhuangzi’s (...) ‘Equalization of Things’, where the inequalities of the you are equalized in the wu, as a sort of vitalist object energetics. We turn to Chinese ethics, and its driving virtue of yi. We understand the yi not as ‘righteousness’, which is a theological attribute of Christ, but instead as closer to political ‘right’, in China embedded in immanentist forms of life. Western Cartesian ontology is often contrasted with Chinese thought that works through a certain ‘analogism’. We read this, with Walter Benjamin’s Chinese ‘mimetic’ faculty, in terms of a vitalist energetics, a forcefield of the Ten Thousand Things. (shrink)

Contemporary capitalism is becoming increasingly metaphysical. The article contrasts a ‘physical’ capitalism – of the national and manufacturing age – with a ‘metaphysical capitalism’ of the global information society. It describes physical capitalism in terms of extensity, equivalence, equilibrium and the phenomenal, which stands in contrast to metaphysical capitalism’s intensity, inequivalence, disequilibrium and the noumenal. Most centrally: if use-value or the gift in pre-capitalist society is grounded in concrete inequivalence, and exchange-value in physical capitalism presumes abstract equivalence, then value in (...) contemporary society presumes abstract inequivalence. The article argues that the predominantly physical causation of the earlier epoch is being superseded by a more metaphysical causation. This is discussed in terms of the four Aristotelian causes. Thus there is a shift in efficient cause from abstract homogenous labour to abstract heterogeneous life. Material cause changes from the commodity’s units of equivalence to consist of informational units of inequivalence. Formal cause takes place through the preservation of form as a disequilibriate system through operations of closure. These operations are at the same time information interchanges with a form’s environment. Final cause becomes the deep-structural generation of information from a compressed virtual substrate. This may have implications for method in the social and human sciences. The article illustrates this shift with a brief discussion of global finance. (shrink)

The common view that 'religion' is something quite separate from politics, art, science, law and economics is one that is peculiar to modern Western culture. In this book Professor Lash argues that we should begin to question seriously that viewpoint: the modern world is ending and we are now in a position to discover new forms of ancient wisdom, which have been obscured from view. These essays explore this idea in a number of directions, examining the dialogue between theology (...) and science, the secularity of Western culture and questions of Christian hope. Part One examines the dialogue between Christianity and Hinduism, while Part Two considers the relations between theology and science, the secularity of Western culture, and questions of Christian hope, or eschatology. (shrink)

Over the past three years or so, Telos and New German Critique have opened a debate in which Habermas's theory of communicative rationality has been counterposed to the ‘aesthetic-sensual forms of subjectivity’ advocated by certain French theorists, who have come to be known as the ‘post-structuralists’. Among the latter, the most significant figures are Michel Foucault, Jean-Francois Lyotard, Gilles Deleuze and Felix Guattari. This confrontation between theories of desire and theories of communicative rationality is perhaps only just beginning, but already (...) it has made a creative contribution to the development of social theory, and more importantly, it has helped — in conjunction with the new social movements (feminism, the peace movement, the ecology movement) — to clarify some practical issues involved in the task of building a new political culture. (shrink)

In this interview, Philip Mirowski, a foremost economic historian and philosopher of economic thought, discusses his research into the history of economics along with its complex relationship to the natural sciences and the recent rise of neoliberalism. The conversation starts by focusing on his early work on the birth of neoclassical economics as an imitation of modern physics via energetic metaphors. We also discuss the subsequent impact of the computer metaphor and its influence on post-Second World War economic theory. Some (...) of the most important aspects of the informational turn in economics are discussed, such as the understanding of the market processes as a form of computation and the shift from a concern with the nature of the individual agent to the institutional framework of markets. This inevitably leads us to Mirowski’s recent work, where he takes the informational turn in economics to its ultimate conclusions, arguing for an algorithmic understanding of markets. He calls this a theory of markomata, or a computational evolutionary economics. Finally, the discussion addresses the interdependencies between the general understanding of markets as superior information processors, the rise of neoliberalism and the recent financial crisis. (shrink)

Review of Graham Jones and Ashley Woodward, eds., "Acinemas: Lyotard's Philosophy of Film" (Edinburgh University Press).

This article considers aspects of Stanley Cavell’s film-philosophy in the light of Paul Thomas Anderson’s 2017 film Phantom Thread, and vice versa. Methodologically, it concentrates on the interpretation of Cavell’s writing and of Anderson’s film. In arguing that Phantom Thread has affinities with Cavell’s famous cinematic genre of remarriage comedy, the article addresses Cavell’s understanding of the production of what Wittgenstein calls “criteria.” Affirming Steven J. Affeldt’s insistence that the production of criteria is occasioned by crisis, the article explores the (...) claim that Phantom Thread can be viewed as the story of the production of criteria in response to a situation of interpersonal confusion and disorientation, criteria according to which a remarriage may, or may not, eventually take place. The results of this enquiry, it is hoped, will help both to clarify aspects of Cavell’s philosophy and to articulate something of the nature of the distinctive cinematic achievement that Anderson’s film represents. (shrink)

The concept of suture has long been an important and controversial concept in investigations of the relationships between narrative, diegesis, character, and spectator. The dominant understanding of suture has paid more attention to its Lacanian derivation – and to the account given by Daniel Dayan – than to the work of Jean-Pierre Oudart which first introduced suture into Film Studies. This article, however, follows the recent work of George Butte, who argues that the way Oudart understands suture is very illuminating (...) for the study of the complex forms of intersubjectivity that cinema so readily, and so richly, dramatises – famously by means of shot/reverse shot figures. It argues that certain key moments in Ridley Scott's Alien activate ideas of corporeality, desire, and intersubjectivity in ways that contribute to a wider thematic and figurative nexus at work in the film directed at the exploration of impossible intersubjectivities. The article also proposes that, via this nexus, the film offers an intriguing instantiation of Nietzsche's notion of the “human, all too human”, thereby demonstrating that there is much more in Nietzsche of relevance to Alien than the xenomorph's superhuman “will-to-power”. The android Ash's admiration for the alien's lack both of conscience and consciousness ironically indicates his own all-too-human recognition of the superfluity but inescapability of his own consciousness. The article concludes by drawing briefly on the work of Stanley Cavell on acknowledgment, proposing that much of the horror of Alien lies not only in how bodies are ruptured but in the fact that some subjectivities cannot even be sutured. (shrink)

This is a commemoration of Ulrich Beck, written originally just after his passing. It understands Beck in terms of Kant’s critiques. Here if, say, Latour incorporates the first critique of instrumentalism and Habermas the second critique of morality, then Ulrich points us to the third critique – hope.