Well played, Don!
It was the day after the election of Donald Trump when I first realized that we are living now in an empire of disorientation. That morning I faced 200 students who were so distraught that I had to cancel a scheduled examination. Some of my colleagues said soon afterwards that we needed to meet in order to console each other. The media and the commentators were profoundly puzzled that morning and in the days to come about the election outcome and what it meant. Trump’s opponent, Hillary Clinton, was at a loss for words, her supporters destroyed. Even Trump himself, we are told, was stunned by the unexpected turn of events. I have come to understand since then that the disorientation that everybody felt that day was, in fact, a symptom of a wide-spread and truly pandemic condition. My initial picture of the United States as an empire of disorientation gave thus way to the recognition that the empire of disorientation is our new, global reality.
What does it mean to conduct political theory or philosophy as a diagnostic practice? What can we learn from comparing it to medical diagnosis?
Robert Dunn is calling for a renewal in sociology in his new book Toward a Pragmatist Sociology. John Dewey and the Legacy of C. Wright Mills (Temple University Press 2018) I spoke with him about the current state of the discipline and about the role John Dewey might play in the development of a new sociology.
I just received the first “presidential alert” on my cell phone and I was, frankly, appalled. It’s not just that I don’t want to hear from Donald Trump. I also don’t want receive “presidential alerts” from any future president. What’s wrong with this? The name is another building block in the construction of the imperial presidency. It’s not a name that democrats should be thinking of. Why not “National Alert” or “US Alert” or “Federal Government Alert”? We have been assured that the current office holder will not use it for his own political purpose. But why would a future president not think: a presidential alert is a presidential alert and I will use it as such? What stands in the way?
The self-image of the Chinese male has changed. What does it signify?
We are living at a moment of political disorientation. Distrust is common. Suspicion is rampant. Why do we consider some things assured and certain while others are contested? What is the difference between physics and politics? We need to think about how trust and distrust work in these domains.
"The Hermeneutics of Suspicion" is meant to be a section of the larger project I am calling The Empire of Disorientation. It is intended to be the final chapter of that text.
We are increasingly living in a world regulated by algorithms. But this still expanding form of life creates a host of new problems.
That was about the last thing I heard as I was leaving the city. Said by the taxi driver who was taking me to Kowloon Station on the way to the airport.
August 16, 2018
The World Congress of Philosophy is continuing; but today, Thursday, it is mostly student presentations in Chinese. I take time off and get on the subway to do some sightseeing. What I discover is an abyss in the human heart.
August 13, 2018
The answer seems to be about eight hundred. That many philosophers from all over the world have come to Beijing for the 24th World Congress of Philosophy ready to meet for a full week under the banner "Learning to be Human."
August 11, 2018
It is Saturday morning and I am about to meet up with Joshua Wong at the Bricklane Café right across from Hong Kong’s Legislature where Wong’s political party has its office. It turns out that Wong has already been at work that weekend morning and I am not the only visitor he will see that day. I am curious to hear from him about the current state of Hong Kong politics.
August 10, 2018
I travel to Hong Kong and plan to talk to Joshua Wong about the future of the city.
Here is the power point file of the lecture I just gave at the World Congress of Philosophy in Beijing.
In his Tractatus Wittgenstein speaks both of the world and of descriptions of the world. I argue that his use of that second term derives from its occurrence in Alexander von Humboldt's "Kosmos".
My project is simple but demanding. I am trying to reread Wittgenstein from the beginning without, however, relying on any established interpretations. My question is whether we can look at his work with fresh eyes. Ignoring the halo of secondary writing that now surrounds that work does not mean that I will always end up disagreeing with what previous interpreters have said. But my plan is to re-discover their insights where they are such and otherwise go my own way.
In doing this, I want to look more thoroughly at Wittgenstein’s own words than has previously been done. I don’t know how far I will get with this but completeness is not my goal. It is rather to start with the first sentence of the Tractatus and work myself forward from there as far as I can manage.
On the gravestone of the poet Rainer Maria Rilke we can read one of his last poems which says: Oh rose, you pure contradiction. To be nobody's sleep under so many eyelids." Is there a self and if not, who am I?