Author Archives: terenceblake

LARUELLE’S DE-PHILOSOPHY (2): surplus scientism or noetic expansion

Laruelle’s method proceeds by stipulation and supplementation, rather than by dialogue demonstration. This is not necessarily a bad thing, as long as one is willing to admit that the propositions proferred are heuristic suggestions for further research rather than worked … Continue reading

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LACAN HEURISTIC: every successful analysis is a falsification

I was into Lacan from 1975 to 1979 and then became disgusted with the dogmatic exclusive use of his thought, to the point that I moved from Sydney to Paris in 1980 to get away from that form of provincial … Continue reading

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LATOUR/BADIOU: a “wild” comparison

The problem with Bruno Latour’s style is largely due to his anxiety of influence and his consequent covering his tracks by changing the terminology and hiding the concepts by means of a seemingly de-concepted “infra-language”. This is motivated by his … Continue reading

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LATOUR AGAINST CRITIQUE? surely you are joking

Latour’s well-known opposition to critique is a pretence. Noone critiques as ferociously as Latour, only his de-concepted surface is “diplomatic”. For example, Latour is very critical of both naive realism and relativism, arguing in favour of a realist pluralism. I … Continue reading

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LATOUR’S STYLE: blindness and cynicism?

Another example of de-philosophisation is the way Latour is read and sometimes even defended in English. This reception represents all the worst excesses of banal relativism couched in borrowed French jargon. This is a reading that Latour has gone to … Continue reading

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LARUELLE’S DE-PHILOSOPHY: confirmation bias legitimated

The problem with Laruelle’s attempt to escape from philosophical sufficiency is that he is only able to do so under the sign of a sketchy fusion, or suture, between philosophy and one or other of its conditions. This inevitably results … Continue reading

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LARUELLE: from self-troll to self-hoax

In the current state of anglophone Laruelle studies it is impossible to separate pseudo-science, crypto-religion, and quasi-fiction from real scholarship. This is not so much an issue of translation as of cultural transposition. Laruelle’s Anglophone followers tend to have a … Continue reading

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