April 10, 2008
During breaks I would walk through empty rooms to discover changes curators had made in their spaces. I was a teenager when I began to feel at home in the silent, often light-filled buildings that held public art collections. I was annoyed by, resented, then was intrigued by, read about, studied, spent time with pieces that came to be my favourites. Visual artists were deeply informed about and experimenting with emerging, complex theories, cultural studies, political philosophy . . . academics did their best to avoid them until it became impossible to do so.
Reading Slavoj Žižek’s Organs without Bodies is a lot like my non-linear NGC meanderings in the 1990s. His writing provokes me but there is enough brilliance there that makes me keep his book in the reading stand beside my monitor, opened at different pages on different days. He is not a lazy thinker. Each page is like a hypertext reader indexing a myriad of artists, philosophers, scientists and entrepreneurs. He discusses Hawkins, Hegel, Heidegger and Hitchcock with equal comfort because he has actually ‘read’ and analysed’ their work.
I was drawn to his chapter section on hyphen-ethics more because of the probing, unsettling questions it raises than because of his conclusions. It will be one of those recurring themes that will be part of my own lifelong teaching, learning and research.
“What is false with todays discussion concerning the ethical consequences of biogenetics is that it is rapidly turning into what Germans call Bindenstrich-Ethik, the ethics of the hyphen – technology-ethics, environment-ethics, and so on. This ethics does have a role to play, a role homologous to that of the provisional ethic Descartes mentions at the beginning of his Discourse on Method: when we engage on a new path, full of dangers and shattering new insights, we need to stick to old established rules as a practical guide for our daily lives, although we are well aware that the new insights will compel us to provide a fresh foundation for our entire ethical edifice (in Descartes case, this new foundation was provided by Kant, in his ethics of subjective autonomy). Today, we are in the same predicament: the provisional ethics cannot replace the need for a thorough reflection of the emerging New (Žižek 2004:123).”
“In short, what gets lost here, in this hyphen-ethics, is simply ethics as such. The problem is not that universal ethics gets dissolved in particular topics but, on the contrary, that particular scientific breakthroughs are directly confronted with the old humanist “values” (say, how biogenetics affects our sense of dignity and autonomy). This, then, is the choice we are confronting today: either we choose the typically postmodern stance of reticence (let’s not go to the end, let’s keep a proper distance toward the scientific Thing so that this Thing will not draw us into a black hole, destroying all our moral and human notions), or we dare to “tarry with the negative (das Verweilen beim Negativen),” that is, we dare to fully examine the consequences of scientific modernity with the wager that “our Mind is a genome” will also function as an infinite judgment (Žižek 2004:123-4).”
“The main consequence of the scientific breakthrough in biogenetics is the end of nature. Once we know the rules of its construction, natural organisms are transformed into objects amenable to manipulation. Nature, human and inhuman, is thus “desubstantialized,” deprived of its impenetrable density, of what Heidegger called “earth.” Biogenetics, with its reduction of the human psyche itself to an object of technological manipulation, is therefore effectively a kind of empirical instantiation of what Heidegger perceived as the “danger” inherent to modern technology. Crucial here is the interdepedence of man and nature: by reducing man to just another object whose properties can be manipulated, what we lose is not (only) humanity but nature itself. In this sense, Francis Fukuyama is right. Humanity itself relies on some notion of “human nature” as what we inherited and was simply given to us, the impenetrable dimension in/of ourselves into which we are born/thrown. The paradox is thus that there is man only insofar as there is inhuman nature (Heidegger’s “earth”). (Žižek 2004:124).”
Slavoj Žižek is a dialectical-materialist philosopher and psychoanalyst. He also co-directs the International Centre for Humanities at Birkbeck College. The Parallax View appeared last year.
Webliography and Bibliography
Žižek, Slavoj. 2004. “Against hyphen-ethics.” Organs without Bodies: on Deleuze and Consequences. New York/London: Routledge. pp. 123-132.
Titles >> Subtitles: Organs without Bodies >> on Deleuze and Consequences >> Consequences >> Science >> Cognitivism with Freud, Autopoiesis, Memes, Memes Everywhere, Against Hyphen-Ethics, Cognitive Closure?, “Little Jolts of Enjoyment”,
folksonomy: cultural studies, theory, philosophy, Deleuze, globalization, democracy, democratization, war on terror, Joan Copjec, biogenetics, hyphen-ethics, capitalism, Richard Dawkins, Jacques Derrida, Daniel Dennett, ethics, Ethical turn, Habermas, Kant, Laclau, Levinas, Lacan, Varela, religion, Pascal, Spinoza, The Quite American, Hegel, Heidegger, Massumi, Fukuyama, liberal democracy, Self, personhood, ethics, mind/brain, mind body, psychoanalysis, nature/culture, technology, mind and consciousness,
More by Slavoj Žižek:
Žižek, Slavoj. 2003. “Bring me my Philips Mental Jacket: Slavoj Žižek welcomes the prospect of biogenetic intervention.” London Review of Books. 25:10. May.
Žižek, Slavoj. 1999. “Attempts to Escape the Logic of Capitalism.” Review of Vaclav Havel: A Political Tragedy in Six Acts by John Keane.” London Review of Books. 21:21. October 28.
Žižek, Slavoj. 1999. ‘You May!’ London Review of Books. 21:6. 18 March.
May 23, 2007
Michel Foucault (1926-1984) spent most of his life examining the archaeological dimensions of his philosophy of freedom, but at the end of his life as he was dying of HIV related illness he re-examined his concept of freedom with an ethical dimension.
“. . . Foucault sought a heightened consciousness of how individuals are embedded in cultural practices, especially in various sorts of power relationships, to enhance individual freedom. In his final interview, he said that he had tried to distinguish “three types of problems of truth, that of power, and that of individual conduct,” but that he had hampered himself by overemphasizing truth and power at the expense of individual conduct (Lotringer RM: 466:1989). Now, he continued, he hoped to break free of mere subjectivity by reappropriating the ancient practices of care of self. These, he said, so not include finding a deep inner truth but rather governing “one’s life in order to give it the most beautiful form possible (Lotringer CT 1989:458 cited in Martin and Barresi 2006:261).”
“[...] In the end, Foucault advocated a return to the project of care for the self and to the constructing of an ethical self. (Martin and Barresi 2006:262).”
Foucault, Michel. 1984. Vol III: Le Souci de soi. Paris: Gallimard.
Foucault, Michel. 1988. ‘The Return of Morality’, in Michel Foucault: Politics, Philosophy, Culture, Interviews and Other Writings 1977–1984, ed. Lawrence Kritzman, trans. Alan Sheridan and others. New York: Routledge, 1988, 242–54.
Foucault, Michel. 1986. ‘Postscript, An Interview with Michel Foucault by Charles Ruas’, in Death and the Labyrinth: The World of Raymond Roussel, trans. Charles Ruas. New York: Doubleday, 1986, 169–86.
Foucault, Michel. 1984. Vol III: The Care of the Self. Paris: Gallimard.
‘The Ethic of Care for the Self as a Practise of Freedom’, in The Final Foucault, ed. James Bernauer and David Rasmussen. Cambridge, Mass.: MIT Press, 1988, 1–20.
‘On the Genealogy of Ethics: An Overview of Work in Progress’, in The Foucault Reader, ed. Paul Rabinow, trans. J. Harari. Harmondsworth: Penguin, 1984, 340–72.
Lotringer, S. 1989. Foucault Live: Interviews, 1966-84. Semiotext(e).
Martin, Raymond, Barresi, John. 2006. The Rise and Fall of Soul and Self. New York: Columbia University.
French philospher and superstar of atheism Michel Onfray’s (Onfray 2007) movement of evangelical secularism depends on a moral mathematics of risk society. At its most extreme it advocates a form of instrumentalist social atomism and radical anthropocentrism.
Onfray refers to the influential writings of Nietzsche, who combines philosophy with a searing aesthetic to unsettle 19th century ethics, ethos and morals. Nietzsche work is permeated with a heightened moral relativism where individuals are free to choose their own virtues and vices subjectively and interchangeably. But Nietzsche’s avatar Zarathustra is not advocating a new religion. He is following in the Enlightenment tradition wherein the modern individual perceives religion to be pitiably self-delusional and comfortable. And I never forget that Nietzsche wrote against a late 19th century backdrop of a distorted form of Christian/utilitarianism driving unfettered destructive colonial expansion.
These masters of today- surpass them, O my brethren- these petty
people: they are the Superman’s greatest danger!
Surpass, ye higher men, the petty virtues, the petty policy, the
sand-grain considerateness, the ant-hill trumpery, the pitiable
comfortableness, the “happiness of the greatest number”-!
And rather despair than submit yourselves. And verily, I love you,
because ye know not today how to live, ye higher men! For thus do ye
live- best! (Nietzsche 1892)
The brilliance of the canonical writing of Marx, Nietzsche, Freud, Foucault, Deleuze and even Derrida, is not enough to provide incentive to transform inner ethical orientations or to change outward moral behaviour. Marx was not a Marxist. Derrida himself deconstructed the Author. These leaders of thought provide useful concepts and robust arguments but not comprehensive systems intended for universal adoption. Their space-time dependent oeuvre never claimed to provide comprehensive manifestos with an ethos, code of ethics and a will for social change under accidental temporal and spatial conditions.
Moral orientation imposed through legislation and education aims at protecting current and dominant (not necessarily democratic) concerns of society. Such ordinances and curriculum are necessary in a civil society but they provide at most a minimalist state protection for those at-risk of social exclusion. At their worst the algorithms of moral mathematics ensure a legal and civil method to heighten the vulnerability of the most vulnerable. See Foucault on crime, punishment and discipline.
Nietzsche’s concept of authenticity which is a form of self-making in the register of the aesthetic is incompatible with that form of imposed morality, the Christian-inspired ethic of charity for the Other crushes an individual’s elemental, instinctive and powerful desires (Taylor 1991:65).
In contrast the inner ethical orientations ( BIC 2006 ) of moderate civil religion relevant to social, historical, economic and political context are constituted by a concept of faith as conscious knowledge expressed in action (‘Abdu’l-Baha 1915:549) combined with an an ethos of caring and mutual trust. This concept of faith is held in tension by the use of the faculty of reason to prevent fanaticism and superstition. First it is to know and then to do (‘Abdu’l-Baha 1915:549).
Taylor (1991:10) describes the fading of moral horizons, the loss of meaning, the eclipse of ends, rampant instrumental reason and the loss of freedoms as all part of the malaise of modernity. He cautions that atomist and instrumentalist approaches promote a debased and shallow form of authenticity (1991:120).
keywords: moral mathematics, consequentialism vs deontology,
Webliography and Bibliography
‘Abdu’l-Baha. 1915. Tablets of ‘Abdu’l-Baha.
Bahá’í International Community (BIC). 2006. “A New Vision for Humanity’s Future.“
Colbert, Stephen. 2007. Unquisition. May 3.
Derrida (1990) in Le droit à la philosophie du point de vue cosmopolitique.
Etzioni, Amitai. 2007a.”The West Needs a Spiritual Surge” >> Amitai Etzioni Notes. March 6, 2007.
Etzioni, Amitai. 2007b. “L’Occident aussi a besoin d’un renouveau spirituel.” Le Monde. 7 avril.
Hitchens, Christopher. 2007. God is Not Great: How Religion Poisons Everything. Twelve/Warner Books.
Higgins, Andrew. 2007. “As religious strife grows, atheists seize pulpit.” Northwest Herald. >> nwherald.com. April 13.
Kinsley, Michael. 2007. “In God, Distrust.” Sunday Book Review. New York Times. May 13.
Lacroix, Alexandre, Truong, Nicolas. 2007. “Nicolas Sarkozy et Michel Onfray: Confidences entre Ennemis.” Philosophie Mag. No. 8. >> Philomag.com
Onfray, Michel. 2007. Atheist Manifesto: The Case Against Christianity, Judaism, and Islam.
Nietzsche, Friedrich. 1892. Thus Spake Zarathustra. Trans. Common, Thomas.Taylor, Charles. The Malaise of Modernity. Concord, Ontario: House of Anansi Press.