The Philosophy Beat
Speaking of definitive takedowns, Alex Galloway may have just posted one for speculative realism/OOO at An und für sich.
I cite this as a textbook example of the liberal bourgeois position that people from the likes of Zizek to Carl Schmitt have called “depoliticization and neutralization.” It shows Harman’s anti-political position quite clearly. Today we might even call this an anti-badiousian position (although Harman of course has no interest in being badiousian in the first place!). The reason is because he has no opposition to the state of the situation. By his own admission, he only expresses revulsion *after* the confrontation with the state has taken place, after he witnesses the excesses to which the state will go to hold on to power. That’s a classic case of liberal neutralization (“don’t rock the boat,” “we just need to go along to get along,” “this is the best of all possible worlds,” “ontology shouldn’t be political,” etc.). This is thus not a political desire of any kind, merely an affective emotional response at the sight of blood. But such palpitations of the “sensitive” bourgeois heart, no matter how reformed, do not a politics make.
By contrast, Badiou’s position is so useful today because he says that it’s all about the *first* antagonism, not the last. To be political means that you have to *start* from the position of incompatibility with the state. In other words the political is always asymmetrical to the state of the situation. The political is always “trenchant” in this sense, always a “cutting” or polarization. Hence the appeal of Badiou’s “theory of points” which forces all of the equal-footed-objects in OOO into a trenchant decision of the two: yes or no, stop or go, fight or retreat. Hardt and Negri say something similar when they show how “resistance is primary vis-a-vis power.” For his part Harman essentially argues the reverse in this interview: ontology is primary (OOO “is not the handmaid of anything else”), power is secondary (Mubarak), resistance is a tertiary afterthought (the Arab Spring). Yes we should applaud the Spring when it arrives, Harman admits, but it’s still just an afterthought that arrived from who knows where.
If you’re still skeptical just use the old categorial imperative: if everyone in Cairo were clones of Harman, the revolution would never have happened. That’s political neutralization in a nutshell. In other words there is no event for Harman. And here I agree with Mehdi Belhaj Kacem’s recent characterization of Tristan Garcia’s ontology, modeled closely after Harman’s, as essentially a treatise on “Being Without Event.”