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A Brief History of the Real, or, Laruelle’s Niche: Ontological Reification

[Note: After actually reading Laruelle, I disavow everything written in this post. It completely misses Laruelle’s point, and I’m only leaving this post up to let it serve as a bad example.]

The responses by An Und Für Sich to Graham Harman’s review of Laruelle have reminded me of an old argument I had against his ‘Non-Philosophy’. My argument centres around a single aspect of Non-Philosophy―namely, the notion of ‘The One’―largely because my exposure to Laruelle has been limited to Anthony Paul Smith’s “Introduction to Non-Philosophy” (notes) and Alexander Galloway’s “François Laruelle, or The Secret.” Nevertheless, I feel that it adequately situates Laruelle within the tradition of Continental philosophy; to make it more accessible, however, I will preface it with in-depth background information.

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Rick Mercer & Canadian Identity


[I wrote this for a writing contest a few years ago, with the theme ‘the greatest Canadian’.]

In medieval times, the opinion of the court jester was sought by royalty for his view on their decision and was listened to in an open and respectful manner. This may seem odd to some, but consider: very often the royal advisors were parasitic profiteers, disregarding the greater good in favour of their own ends. The jester was given permission to parody any royal proposals made, revealing their absurdities and disadvantages―in effect, expounding a disinterested point of view.[1] The jester was an invaluable asset to the royal courts, and we Canadians have a fitting equivalent.

Rick Mercer may be looked down upon by some as being superfluous to society, yet his impact on the scope of Canadian culture must not be underestimated. As he himself has said, more Canadians receive their information regarding Canadian politics from his show than from CBC News[2]. Now of course, some may view this statistic as shameful, as evidence of the deteriorating intellectual fabric of our generation. When considering the hectic lives of Canada’s citizens, however, can one really point a finger? After a day of work, caring for children, and the vast array of obligatory duties which each Canadian must inevitably endure, must society also expect them to submit to the operose dronings of bleak, one-dimensional propaganda?[3] Rick Mercer provides a genuinely entertaining self and societal deprecation as well as informative news outlet; an effective multitasking for a stressed population which might otherwise be tempted to tune in to one of the surfeit of inane alternatives. Mr. Mercer provides accommodation for the vast demographic which might otherwise remain uninformed of Canada’s perspective of world events as well as its own political ineptitudes.

Truly, Rick Mercer is one of the great Canadian social critics, and is an invaluable blessing to Canadian culture.

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[1]: Oech, R. (1983). A Whack on the Side of the Head. New York: Warner Books.
[2]: I’m not sure of the specific episode on which Mercer says this, but I saw it myself.
[3]: This is extreme, of course, to the point of being bombastic, but at the time of writing I had just watched an documentary on Fox News which seemed to justify such sentiments.

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Since writing this, my thoughts related to Mercer have become more articulate, though I doubt I could compress them into 300 words. Read the rest of this entry

Structuralism: An Extremely Short Introduction

[These are my notes for a presentation I made on Structuralism a couple years ago for an assignment on schools of thought related to literature, though I admittedly don’t dwell on literature at all. The presentation is about as accessible as I could make it, though many of my classmates found it overly complicated. Most of the material is from the book European Intellectual History Since 1789 by N. Roland Stromberg, the “Structuralism” entry in the Colliers Encyclopedia, and some websites that I have since forgotten. For a magnificent & extremely accessible comparison of structuralism to poststructuralism (the best I have read on the topic), I direct the reader to John Lye’s essay Some Post-Structural Assumptions here.]

What Is Structuralism?

  • Philosophy/Sociology/Anthropology movement rising to prominence in the late 1950s-early 1960s (especially in France), reaching a peak in the later 1960s.
  • Successor to existentialism as a fashion in French ideas. Provided a cool, detached, objective, antihistorical view.
  • Specialized in the linguistic analysis of social ‘codes’, versus the frenetic subjectivism & romanticism of the existentialists.
  • Though roots were in linguistics, it became a mode/method of thought that could be used almost anywhere, thus transcending specialization.
  • Applied to such fields as anthropology (myth, kinship systems), literary criticism, sociology, & psychology.

How Does It Work?

  1. Analysis of patterns in language & media, taking into account the structure + the human faculties of comprehension.
  2. Antihumanism: the abolishment of the individual. The boundaries of language force speakers to think in certain ways, thus is it so irrational to assume that these boundaries affect action as well?
  3. Determinism: People are prisoners of language and cannot escape, no more than a physicist can find an observation point outside of nature.
  4. Consideration of clothing, etiquette, myth, gesture, etc., as ‘languages’; less focus on content, more on patterns & structure.
  5. However, offered a new principle of certainty, a “science of the permanent” (Claude Lévi-Strauss).
  6. Johannes Weissinger marked this as one of the most extraordinary of modern intellectual trends, describing it as “the penetration of mathematics, mathematical methods, and above all the mathematical way of thinking, into areas which previously appeared to be closed to it.”

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