Philosophy and Non-Philosophy by Francois Laruelle

By Francois Laruelle

Each iteration invents new practices and new writings of philosophy. Ours must have been in a position to introduce yes mutations that might at the least be similar with these of cubism, summary artwork, and twelve-tone serialism: it has in basic terms partly performed so. yet in the end the deconstructions, after Wittgenstein, Heidegger, and Derrida, this call for takes on a unique measurement: What will we do with philosophy itself? How will we globally swap our relation to this proposal, which retains indicating that it's more and more conservative and repetitive? those questions jointly have triggered what we name “non-philosophy.”

Non-philosophy isn't the negation of philosophy. it's the suspension of philosophy’s declare to imagine the genuine (Principle of enough Philosophy), and it's the invention of latest usages of concept and language that disrupt the rational narrative of the true, that's accurately what each philosophy is. Non-philosophy may still otherwise be understood à l. a. the “non-Euclidean,” specifically, as a generalization of the philosophical past its conventional problem by means of the unitary or “Heraclitean” postulate. From then on, an unlimited variety of philosophical judgements which are not at the same time specific will correspond with any actual phenomenon.

Philosophy and Non-Philosophy is largely thought of the 1st absolutely specific elaboration of non-philosophy and one in all its most crucial introductory texts.

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To the state of "whatever material" that has its own laws but can no longer impose them as a point of view, which is what happens in technology. Non-philosophy is not a technological process; it will instead be something like a scientific process. Thus from the outset it is important to distinguish between any labor of serialization or above all the textual labor of decon­ struction, which conserve the validity of decision as unavoidable point of view, and the placing into chaos, the transcendental disloca­ tion ofphilosophical decision reduced to the state of whatever mate­ rial by vision-in-One.

Is its existence as non-philosophical chaos of philosophical decisions dis-located outside themselves and re-localized in the chora. This dislocation of philosophical auto-factualization and philosophical authority unleashes a manifold or a material capable of receiving new rules. e. how is this still philosophy? What is the ul­ timate bond, the final synthesis between the non- and philosophy in "non-philosophy"? This unitary question of the bond or synthesis still makes of non-philosophy a unitary simulation ofphilosophy.

But if it is defined more essentially in terms of what is new about it, it will be said that non-philos­ ophy is a quasi-scientific practice of philosophy which therefore delivers us from the two relations that philosophy undertakes with 5 itself and within which it immerses itself and becomes paralyzed: its history and its textual labor, the interest in its past and in its text-in both cases, its narcissism, its "philocentrism" and its suf­ ficiency. Formulated this way, the problem of non-philosophy is the apparent opposite to that of deconstruction: of Wittgenstein, Heidegger, and, above all, Derrida.

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