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Trying to Get Immanence Out of a (Philosopher’s) Stone: Archetypes, Sociobiology, Harry Potter, and the UK Riots

Click the picture for a more detailed explanation of the notion of signifier/signified.

[To make the parallel of Harry Potter & the Tottenham riots seem less farfetched, see here.]

There are a number of popular (i.e. non-academic) intellectual movements whose objective is to find an immanent basis for the meaning of signifiers. One such example is Jungian archetypes, which states that various symbols are innate in the human mind, and thus that symbols are “universally recognizable.” As well, the sociobiology of Desmond Morris seeks to ground social phenomena in biological instinct (once again, innate), e.g. he ascribes the tradition of women coloring their lips red to the fact that when a woman becomes aroused, her lips become engorged with blood, appearing fuller and redder; thus lipstick is a display of availability for mating, just as is the peacock displaying its feathers. A third, more contemporary instance of this tendency can be found in the Harry Potter series. In Hogwarts, students of witchcraft & wizardry are taught combinations of signifiers (e.g. a “swish & flick” of one’s wand combined with the words “Wingardium Leviosa” pronounced in a specific way) which are somehow inherently connected to their magical function. There is no talk of ‘inventing’ spells; presumably experimental wizards merely spout out Latin-sounding words in hopes that they’ll bring a result connected to their etymology. This essay will outline the three views described above; show how meaning is in fact not immanent, but for the most part purely arbitrary; and show how this immanent treatment of signifiers resonates within the UK riots, perhaps to the point of precluding any significant cultural change.

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Why The French Treat Their Intellectuals Like Americans Treat Their Rock Stars

It will strike the average person as fairly odd that France and America have such different forms of cultural icon, and that seemingly opposite values can prevail among youth of different cultures at the same point in history. Though I am not a historian of French or American culture, McLuhan’s media theory offers a satisfactory answer based solely on formal concerns, since the content of a medium (as McLuhan expertly shows) is auxiliary to the true reason for its popularity, i.e. its purely formal attributes.

Around roughly the same time period (around the 1950s, give or take a decade), the youth culture of both France and America took a drastic turn from what preceded it. McLuhan explains that American culture since its formation was traditionally literate (i.e. raised on newspapers, literature, etc., and concomitant linearity & compartmentalization of thought), as opposed to the culture of France, which was traditionally oral. From this basic description is the key to understanding this divergence. For whatever reason, the younger generation decided to rebel against the predominant media in their cultures. In doing so, these two cultures exchanged media forms, so to speak. While rock stars exemplified the nonlinear, erratic thinking of electric culture to the Americans, intellectuals (Sartre, say, or Camus) exemplify literate thinking by their sustained themes (angst, absurdity), their emphasis on lebensprojekt* (or better yet, whatever the inverse of this would be, but retaining its lifelong, linear manner), and their general abstruseness (i.e. one must read their work closely, whereas in oral transmission of information clarity & ease are essential).

Desmond Morris, in his book The Naked Ape (pg. 105), explains that the sociobiological reason for young women to scream and go into hysterics at music concerts (“They not only scream, they also grip their own and one another’s bodies, they writhe, they moan, they cover their faces and they pull at their hair”) is that they (unconsciously) desire to show their peers how they have matured to the point of being able to process complex emotions. As evidence of this thesis, he notes that if a teenage girl were to confront a rock star while on her own, it would never occur to her to scream at him. It is not at all difficult to switch the medium around in this case, and to see that reading (mainly literature, and perhaps some philosophy) could justly serve this end, provided that enough conspicuous consumption (or discourse about what each youth has been reading lately) occurs that one’s choice of reading material can be adequately broadcast to one’s peers.

Thus we see that youth possess a sociobiological need to display to their peers their developing emotional maturity, which must be satisfied one way or another. Looking at American and French culture from a purely formal perspective, then, we see that their situation is the same. Each culture merely had a different historical situation (in America, mass literacy, in France, oral culture) to rebel against.


*[German] Work to which one has devoted one’s whole life.


  • It may seem strange that the youth of these two cultures could have such different interests, but actually they’re not as different as they first seem.
  • As Marshall McLuhan shows, exposure to different types of media motivates different types of thought. People raised on books will think in a linear, compartmentalized, and mechanistic manner. People raised on television and music will think in a more nonlinear, transdisciplinary, and ‘organic’ manner.
  • Traditionally, America was characterized by its ‘print culture’, whereas France was characterized by its ‘oral culture’.
  • Around the mid-20th century, the youth of both cultures rebelled against the traditional mindsets of their respective cultures. 
  • Music in America and literature/philosophy in France fulfill the same need, i.e. for teenagers to display to peers their ability to process complex emotions.