Urbanomic / Mono – serie

Neorationalism as a distinctive philosophical trajectory, exploring the outermost possibilities of Prometheanism, Inhumanism, and Enlightenment.What is the fate of Reason in the twenty-first century? Today more than ever, in the face of disinformation, memetic plagues, and neuroactive media, if we are to resist not just the continual solicitation of our cognitive reflexes, but also the unearned authority of endless everyman rationalists and self-appointed secular priests of rationality, then we have no choice but to mobilize Reason to continually dissect the responsibilities they shirk, and to embrace the future demands of thought. Peter Wolfendale has long been dedicated to this philosophical task, and The Revenge of Reason lays out his vision for Neorationalism as a distinctive philosophical trajectory, exploring the outermost possibilities of Prometheanism, Inhumanism, and Enlightenment. This volume collects interviews and writings on various philosophical figures and topics, addressing the deepest questions of Physis, Logos, and Ethos—all with exemplary clarity and pedagogical generosity. Against those who would chain the fate of humanity to its animal nature, Wolfendale’s work makes the case for unbinding our rationality from every petty naturalism and every fixed image of thought, heralding an inhuman destiny unleashed by the revenge of Reason.

A remarkably clear explication of the tenets of Object-Oriented Philosophy and an acute critique of the movement's ramifications for philosophy today.

A systematic historical survey of Chinese thought is followed by an investigation of the historical-metaphysical questions of modern technology, asking how Chinese thought might contribute to a renewed questioning of globalized technics.

Heidegger's critique of modern technology and its relation to metaphysics has been widely accepted in the East. Yet the conception that there is only one—originally Greek—type of technics has been an obstacle to any original critical thinking of technology in modern Chinese thought.

Yuk Hui argues for the urgency of imagining a specifically Chinese philosophy of technology capable of responding to Heidegger's challenge, while problematizing the affirmation of technics and technologies as anthropologically universal.

This investigation of the historical-metaphysical question of technology, drawing on Lyotard, Simondon, and Stiegler, and introducing a history of modern Eastern philosophical thinking largely unknown to Western readers, including philosophers such as Feng Youlan, Mou Zongsan, and Keiji Nishitani, sheds new light on the obscurity of the question of technology in China. Why was technics never thematized in Chinese thought? Why has time never been a real question for Chinese philosophy? How was the traditional concept of Qi transformed in its relation to Dao as China welcomed technological modernity and westernization?

In The Question Concerning Technology in China, a systematic historical survey of the major concepts of traditional Chinese thinking is followed by a startlingly original investigation of these questions, in order to ask how Chinese thought might today contribute to a renewed, cosmotechnical questioning of globalized technics.

Grelet's solitary sailor is a radical theoretical figure, herald angel of an existential rebellion against the world and against philosophy's world-thought.Over a decade ago, Gilles Grelet left the city to live permanently on the sea, in silence and solitude, with no plans to return to land, rarely leaving his boat Théorème. An act of radical refusal, a process of undoing one by one the ties that attach humans to the world, for Grelet this departure was also inseparable from an ongoing campaign of anti-philosophy. Like François Laruelle's "ordinary man" or Rousseau's "solitary walker," Grelet's solitary sailor is a radical theoretical figure, herald angel of an existential rebellion against the world and against philosophy's world-thought, point zero of an anti-philosophy as rigorous gnosis, and apprentice in the herethics of navigation.More than a set of scattered reflections, less than a system of thought, Theory of the Solitary Sailor is a gnostic device. It answers the supposed necessity of realizing the world-thought that is philosophy (or whatever takes its place) with a steadfast and melancholeric refusal. As indifferently serene and implacably violent as the ocean itself, devastating for the sufficiency of the world and the reign of semblance, this is a lived anti-philosophy, a perpetual assault waged from the waters off the coast of Brittany, amid sea and wind.

The historical continuity of spinal catastrophism, traced across multiform encounters between philosophy, psychology, biology, and geology.

Drawing on cryptic intimations in the work of J. G. Ballard, Georges Bataille, William Burroughs, André Leroi-Gourhan, Elaine Morgan, and Friedrich Nietzsche, in the late twentieth century Daniel Barker formulated the axioms of spinal catastrophism: If human morphology, upright posture, and the possibility of language are the ramified accidents of natural history, then psychic ailments are ultimately afflictions of the spine, which itself is a scale model of biogenetic trauma, a portable map of the catastrophic events that shaped that atrocity exhibition of evolutionary traumata, the sick orthograde talking mammal.

Tracing its provenance through the biological notions of phylogeny and “organic memory” that fueled early psychoanalysis, back into idealism, nature philosophy, and romanticism, and across multiform encounters between philosophy, psychology, biology, and geology, Thomas Moynihan reveals the historical continuity of spinal catastrophism. From psychoanalysis and myth to geology and neuroanatomy, from bioanalysis to chronopathy, from spinal colonies of proto-minds to the retroparasitism of the CNS, from “railway spine” to Elizabeth Taylor's lost gill-slits, this extravagantly comprehensive philosophical adventure uses the spinal cord as a guiding thread to rediscover forgotten pathways in modern thought. Moynihan demonstrates that, far from being an fanciful notion rendered obsolete by advances in biology, spinal catastrophism dramatizes fundamental philosophical problematics of time, identity, continuity, and the transcendental that remain central to any attempt to reconcile human experience with natural history.