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Nihil Unbound: Enlightenment and Extinction
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Review
'[A] powerfully original work which determinedly sets in motion profound and searching questions about philosophy in its relation to the universe described by scientific thought, and to human ends [...] Forcibly disabusing use of the assumption that we have somehow dealt with the problem of nihilism, this book reawakens, and even intensifies the toubling, disruptive power for thought that it once heralded.' - Robin Mackay, Parallax 'Nihil Unbound makes good on many of its promises, chief among them providing the reader a rare experience: actual philosophical discovery [...] Brassier's [...] work provides stunning evidence of at least one of Adorno's contentions: "Thought honors itself by defending what is damned as nihilism."' - Knox Peden, Continental Philosophy Review 'Alain Badiou and Slavoj i ek are the most renowned incarnation of a contemporary European philosophy finally in the process of stepping out from under the shadow of Kantian transcendental idealism and its complex, two-hundred-year aftermath [...] Ray Brassier too is one of the thinkers at the forefront of these exciting new developments.' Adrian Johnston, Journal of the British Society for Phenomenology
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About the Author
RAY BRASSIER is Associate Professor of Philosophy at the American University of Beirut, Lebanon.
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Product details
Paperback: 292 pages
Publisher: Palgrave Macmillan; 2007 edition (November 8, 2007)
Language: English
ISBN-10: 023052205X
ISBN-13: 978-0230522053
Product Dimensions:
5.5 x 0.7 x 8.5 inches
Shipping Weight: 12 ounces (View shipping rates and policies)
Average Customer Review:
3.1 out of 5 stars
9 customer reviews
Amazon Best Sellers Rank:
#1,216,258 in Books (See Top 100 in Books)
For disclosure: I am not a professional philosopher (an "amateur" at best!), and lack the requisite background to really judge Brassier's readings of Badiou, Laruelle, and a few of the other philosophers cited in this book. I skipped Part II (principally on Badiou and Laruelle), so this review pertains only to the chapters in Part I and Part III. I should also note that I picked this book up owing to Brassier's identification as a "speculative realist" - a label which has also been applied to the work of Bruno Latour, Graham Harman, and Jane Bennett. I have read and enjoyed several books by these other authors; but "speculative realism" is a very loosely applied label, and Brassier is pursuing a different project than these other authors.I have two general criticisms of Brassier's book. The first is its presentation. It is fair to note that Brassier's writing style is dense and allusive. In itself this is not a bad thing; I am not one to judge a writer for being "difficult." Other readers should be aware of the Brassier's difficulty, however, especially given the fact that you cannot look inside the book on Amazon or the publisher website. More problematic is the way in which Brassier presents his overall argument. The individual chapters often do not clearly "link up": The chapter on Horkheimer and Adorno's "Dialectic of Enlightenment," for example, seems out of place and does not add to Brassier's argument. In other places, Brassier takes far too much space to make his point: his discussion of Paul Churchland's work, for example, can be summed up in a single sentence, but includes a diversion of several pages through the internal tensions of Churchland's philosophy. (In my reading, awareness of these tensions does not alter the general significance of Churchland's work.)My second general criticism concerns the intended audience of Brassier's book. The general themes of the book are interesting and important: Brassier argues that science leads to a "disenchantment" of the world, and that this process of disenchantment leads ultimately to a form of nihilism. In Brassier's view, philosophy needs to live up to the challenge of a disenchanting scientific view of the world. How are we to think the meaning of "the human," and the relationship between human and world (or human and nature), in light of the "Copernican revolutions" of Galileo, Darwin, and cognitive science? Science has displaced humans from the center of creation, even from our own historically and culturally influenced sense of ourselves; but "post-Kantian philosophy" (Brassier's principal target) attempts to reserve a special place for the transcendental human subject. Brassier's book is in part a survey of attempts to get philosophy out from under the influence of Kant, and take science seriously on its own terms. This argument deserves a broad readership; I do not think it should not be relegated to specialists in recent continental philosophy. (Despite the frequent observation that Brassier draws on both analytical and continental traditions, the latter are heavily favored.) In depending so heavily on his readings of obscure continental philosophers, I think that Brassier in a sense undermines the general thrust of his argument. Rather than taking seriously the philosophical import of nihilism, I often found myself thinking "who cares?"I really would prefer to give this book 3.5 stars. (My "score" at least will average out with the previous reviewer's 5 stars.) I give 4 stars for the insightful discussion of Meillasoux, and the readings of Lyotard, Nietzsche, and Freud in the last chapter; 3 stars for the criticisms.
If you ever thought you were important, you're wrong. In so many words, this isone of the axioms of Brassier's "Nihil Unbound." In three parts and seven chapters,Brassier sets up the argument that because extinction is nigh, there is no point in trying toextract a meaning from the lives we perceive. As Brassier states in the book'spreface, "Philosophers would do well to desist from issuing any further injunctions aboutthe need to re-establish the meaningfulness of existence, the purposefulness of life, ormend the shattered concord between man and nature."Brassier defends nihilism as a necessity. No longer is nihilism thought of as thebleak alternative to Meaning, but a necessary realization of imminent extinction. Brassiercalls nihilism a "crisis of meaning," with both the crisis and the concept of meaningunderstood through the way that we have been historically conditioned to understand.Whereas the nihilistic view of the past came from the acknowledgement that "God" isbeyond our understanding, therefore our lives fall short of any kind of substantialMeaning, the nihilistic view of contemporary times comes from the fact that now we cangrasp the science from which nature and our universe is constructed. The more that isknown about science, the more a single point is driven in like a nail into the fibers of ourbeing: humanity is not important. Each chapter of "Nihil Unbound" focuses on a different philosopher. Brassier's main focus in spotlighting each of these thinkers is to rail against any kind of human-centered philosophy. With extinction as imminent as ever, "philosophy should be more than a sop to the pathetic twinge of human self-esteem" (xi). The fatal flaw of philosophy is exposed: all philosophy is man-made, from the minds of humans who are trying to explain the conditions of being human. Brassier encourages us to stray from this with the path of nihilism. When humanity neglects its own self-interest, the root of philosophy can be centered around reality. Without nihilism, we are trapped inside the box of our own understanding. If we are still to be tied to our idea of Meaning, we cannot imagine a world which we are not part of. In order to do so, we must accept that we are already dead. Brassier's brand of nihilism encourages just that. Philosophy should not affirm or justify human existence, but rather, allow us to overcome our existence. Ray Brassier's thinking reminds one of a specific short story by Ray Bradbury. "Homecoming" tells the story of a boy named Timothy, who is the only mortal being in a family of mortals. He is treated differently by his siblings for his lack of immortality. Knowing that he will be outlived by everyone he knows forces Timothy to face his mortality every day. Timothy is nearing extinction. Unsure of his life's purpose, he is constantly on the search for meaning. "Oh, to have strong teeth, with incisors like steel spikes. Or strong hands, even, or a strong mind...But, no, he was the imperfect one, the sick one. He was even--he shivered and drew the candle flame closer--afraid of the dark." (Bradbury, 10). Timothy, like the rest of mankind tends to do when faced with extinction, revels in his own fears and loathes in the fact that his life is worthless. The title, "Homecoming," refers to the family reunion that Timothy's family is preparing to attend. At the Homecoming, Timothy speaks with his Uncle Einar and confides in him his fear of death. "Don't feel badly, Nephew Timothy. Each to his own, each in his own way. How much better things are for you. How rich. The world's dead for us. We've seen so much of it, believe me. Life's best to those who live the least of it. It's worth more per ounce, Timothy, remember that." (Bradbury 17). Uncle Einar's words should serve as words of comfort to the entire human race. As we approach extinction, we are also steadily approaching a more precious life. Brassier calls life meaningless, and this is true. The only meaning that we can attempt to ascribe to our existence is the meaning that we create ourselves, meaning that has no value except to ourselves. Of course, mortality is a jarring idea, and the story ends with Timothy crying himself silently to sleep. The concepts in "Nihil Unbound" are universal, and offer a strange comfort to anyone who finds their imminent mortality frightening or jarring. A background knowledge of the philosophers discussed is implied by the author, so I would not recommend it to anyone who is especially new to the field of philosophy. And like most philosophical works, "Nihil Unbound" tends to fall prey to unnecessary jargon and overly verbose language. I give this book 3 stars.
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