By Francois Laruelle
Each iteration invents new practices and new writings of philosophy. Ours must have been in a position to introduce convinced mutations that may at the very least be similar with these of cubism, summary paintings, and twelve-tone serialism: it has purely partly performed so. yet in spite of everything the deconstructions, after Wittgenstein, Heidegger, and Derrida, this call for takes on a distinct measurement: What can we do with philosophy itself? How can we globally swap our relation to this notion, which retains indicating that it's more and more conservative and repetitive? those questions jointly have caused what we name “non-philosophy.”
Non-philosophy isn't the negation of philosophy. it's the suspension of philosophy’s declare to imagine the true (Principle of enough Philosophy), and it's the invention of recent usages of idea and language that disrupt the rational narrative of the genuine, that's accurately what each philosophy is. Non-philosophy may still otherwise be understood à l. a. the “non-Euclidean,” specifically, as a generalization of the philosophical past its conventional obstacle through the unitary or “Heraclitean” postulate. From then on, an enormous variety of philosophical judgements which are not together specific will correspond with any actual phenomenon.
Philosophy and Non-Philosophy is broadly thought of the 1st totally specific elaboration of non-philosophy and one in all its most crucial introductory texts.
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Each one new release invents new practices and new writings of philosophy. Ours must have been in a position to introduce definite mutations that will a minimum of be similar with these of cubism, summary artwork, and twelve-tone serialism: it has basically in part performed so. yet in any case the deconstructions, after Wittgenstein, Heidegger, and Derrida, this call for takes on a special measurement: What can we do with philosophy itself?
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Extra info for Philosophy and Non-Philosophy
What is it that motivates this appearance? That reflects a distinction which is indeed real? No doubt each philosophy defines new practices and writings, but they do this within certain general and obvious presuppositions, certain immutable closures and certain norms of validity and of acceptability which are never brought into question. These lat ter presuppositions ground philosophy in a foundational sense and are then taken up in philosophy's authority over itself in its unique, imprescriptible, inalienable law of legislating on itself, of programming its own transformation and of defining the muta tions it can tolerate.
If this is not the first time that philosophy is attempting to break or disperse its objects and the corresponding linearity of its discourse, or is attempting to substitute, for example, the the matic description of referents for a labor of the signifier and a whole practice of texcuality, the problem is now elsewhere and is more fundamental: there is an invariant and specific linearity and discursivity of the philosophical text which holds co the presup position that this discourse is constitutive of the real by way of sense, truth and value.
As a rational yet transcendental fact that teleologically controls the possible operations upon it. Philosophy is only given as material when decision is already dislocated outside itsel£ Starting from this material, a text is then built-it can some times have a philosophical appearance-via rules that suppose this chaos rather than those that simply limit it, rules that conserve this chaos such as it is rather than those that simply internalize it, reinstate it, surpass it, etc. In a sense, it is on the basis of the phi losophizing non-existence of philosophy that the text's creation is constrained.