Why Has Critique Run out of Steam? From Matters of Fact to Matters of Concern. To appear in Critical Inquiry

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Why Has Critique Run out of Steam? From Matters of Fact to Matters of Concern. To appear in Critical Inquiry

For Graham Harman.

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Wars. So many wars. Wars outside and wars inside. Cultural wars, science wars, and wars against terrorism. Wars against poverty and wars against the poor. Wars against ignorance and wars out of ignorance. My question is simple: Should we be at war, too, we, the scholars, the intellectuals? Is it really our duty to add fresh ruins to fields of ruins? Is it really the task of the humanities to add deconstruction to destruction? More iconoclasm to iconoclasm? What has become of the critical spirit? Has it run out of steam?
Quite simply, my worry is that it might not be aiming at the right target. To remain in the metaphorical atmosphere of the time, military experts constantly revise their strategic doctrines, their contingency plans, the size, direction, and technology of their projectiles, their smart bombs, their missiles; I wonder why we, we alone, would be saved from those sorts of revisions. It does not seem to me that we have been as quick, in academia, to prepare ourselves for new threats, new dangers, new tasks, new targets. Are we not like those mechanical toys that endlessly make the same gesture when everything else has changed around them? Would it not be rather terrible if we were still training young kids—yes, young recruits, young cadets—for wars that are no longer possible, fighting enemies long gone, conquering territories that no longer exist, leaving them ill- equipped in the face of threats we had not anticipated, for which we are so thoroughly unprepared? Generals have always been accused of being on the ready one war late—especially French generals, especially these days. Would it be so surprising, after all, if intellectuals were also one war late, one critique late—especially French intellectuals, especially now? It has been a long time, after all, since intellectuals were in the vanguard. Indeed, it has been a long time since the very notion of the avant-garde—the proletariat, the artistic—passed away, pushed aside by other forces, moved to the rear guard, or maybe lumped with the baggage train.1 We are still able to go through the motions of a critical avant-garde, but is not the spirit gone?
In these most depressing of times, these are some of the issues I want to press, not to depress the reader but to press ahead, to redirect our meager capacities as fast as possible. To prove my point, I have not exactly facts rather tiny cues, nagging doubts, disturbing telltale signs. What has become of critique, I wonder, when an editorial in the New York Times contains the following quote?
Most scientists believe that [global] warming is caused largely by manmade pollutants that require strict regulation. Mr. Luntz [a Republican strategist] seems to acknowledge as much when he says that "the scientific debate is closing against us." His advice, however, is to emphasize that the evidence is not complete.
"Should the public come to believe that the scientific issues are settled," he writes, "their views about global warming will change accordingly. Therefore, you need to continue to make the lack of scientific certainty a primary issue."2
Fancy that? An artificially maintained scientific controversy to favor a "brownlash" as Paul and Anne Ehrlich would say.3
Do you see why I am worried? I myself have spent some time in the past trying to show "the lack of scientific certainty" inherent in the construction of facts. I too made it a "primary issue." But I did not exactly aim at fooling the public by obscuring the certainty of a closed argument—or did I? After all, I have been accused of just that sin. Still, I'd like to believe that, on the contrary, I intended to emancipate the public from prematurely naturalized objectified facts. Was I foolishly mistaken? Have things changed so fast?
In which case the danger would no longer be coming from an excessive confidence in ideological arguments posturing as matters of fact—as we have learned to combat so efficiently in the past—but from an excessive distrust of good matters of fact disguised as bad ideological biases! While we spent years trying to detect the real prejudices hidden behind the appearance of objective statements, do we now have to reveal the real objective and incontrovertible facts hidden behind the illusion of prejudices? And yet entire Ph.D. programs are still running to make sure that good American kids are learning the hard way that facts are made up, that there is no such thing as natural, unmediated, unbiased access to truth, that we are always prisoners of language, that we always speak from a particular standpoint, and so on, while dangerous extremists are using the very same argument of social construction to destroy hard-won evidence that could save our lives. Was I wrong to participate in the invention of this field known as science studies? Is it enough to say that we did not really mean what we said? Why does it burn my tongue to say that global warming is a fact whether you like it or not? Why can't I simply say that the argument is closed for good?
Should I reassure myself by simply saying that bad guys can use any weapon at hand, naturalized facts when it suits them and social construction when it suits them? Should we apologize for having been wrong all along? Or should we rather bring the sword of criticism to criticism itself and do a bit of soul-searching here—what were we really after when we were so intent on showing the social construction of scientific facts? Nothing guarantees, after all, that we should be right all the time. There is no sure ground even for criticism.4 Isn't this what criticism intended to say: that there is no sure ground anywhere? But what does it mean when this lack of sure ground is taken away from us by the worst possible fellows as an argument against the things we cherish?
Artificially maintained controversies are not the only worrying sign. What has critique become when a French general, no, a marshal of critique, namely, Jean Baudrillard, claims in a published book that the Twin Towers destroyed themselves under their own weight, so to speak, undermined by the utter nihilism inherent in capitalism itself—as if the terrorist planes were pulled to suicide by the powerful attraction of this black hole of nothingness?5 What has become of critique when a book that claims that no plane ever crashed into the Pentagon can be a bestseller? I am ashamed to say that the author was French too.6 Remember the good old days when revisionism arrived very late, after the facts had been thoroughly established, decades after bodies of evidence had accumulated? Now we have the benefit of what can be called instant revisionism. The smoke of the event has not yet finished settling before dozens of conspiracy theories begin revising the official account, adding even more ruins to the ruins, adding even more smoke to the smoke. What has become of critique when my neighbor in the little Bourbonnais village where I live looks down on me as someone hopelessly naïve because I believe that the United States had been attacked by terrorists? Remember the good old days when university professors could look down on unsophisticated folks because those hillbillies naïvely believed in church, motherhood, and apple pies? Well, things have changed a lot, at least in my village. I am now the one who naïvely believes in some facts because I am educated, while the other guys are too unsophisticated to be gullible: "Where have you been? Don't you know that the Mossad and the CIA did it?" What has become of critique when someone as eminent as Stanley Fish, the "enemy of promise" as Lindsay Waters calls him, believes he defends science studies, my field, by comparing the laws of physics to the rules of baseball?7 What has become of critique when there is a whole industry denying that the Apollo program landed on the moon? What has become of critique when DARPA uses for its Total Information Awareness project the Baconian slogan "Scientia est potentia"? Didn't I read that somewhere in Michel Foucault? Has knowledge-slash-power been co-opted of late by the National Security Agency? Has Discipline and Punish become the bedtime reading of Mr. Ridge (fig. 1)?
Let me be mean for a second; what's the real difference between conspiracists and a popularized, that is a teachable version of social critique inspired by a too quick reading of, let's say, a sociologist as eminent as Pierre Bourdieu (to be polite I will stick with the French field commanders)? In both cases, you have to learn to become suspicious of everything people say because "of course we all know" that they live in the thralls of a complete illusio of their real motives. Then, after disbelief has struck and an explanation is requested for what is "really" going on, in both cases again it is the same appeal to powerful agents hidden in the dark acting always consistently, continuously, relentlessly. Of course, we in the academy like to use more elevated causes—society, discourse, knowledge-slash-power, fields of forces, empires, capitalism—while conspiracists like to portray a miserable bunch of greedy people with dark intents, but I find something troublingly similar in the structure of the explanation, in the first movement of disbelief and, then, in the wheeling of causal explanations coming out of the deep dark below. What if explanations resorting automatically to power, society, discourse, had outlived their usefulness and deteriorated to the point of now feeding the most gullible sort of critique?8 Maybe I am taking conspiracy theories too seriously, but it worries me to detect, in those mad mixtures of knee-jerk disbelief, punctilious demands for proofs, and free use of powerful explanation from the social neverland, many of the weapons of social critique. Of course conspiracy theories are an absurd deformation of our own arguments, but, like weapons smuggled through a fuzzy border to the wrong party, these are our weapons nonetheless. In spite of all the deformations, it is easy to recognize, still burnt in the steel, our trademark: Made in Criticalland.
Do you see why I am worried? Threats might have changed so much that we might still be directing all our arsenal east or west while the enemy has now moved to a very different place. After all, masses of atomic missiles are transformed into a huge pile of junk once the question becomes to defend against militants armed with box-cutters or dirty bombs. Why would it not be the same with our critical arsenal, with the neutron bombs of deconstruction, with the missiles of discourse analysis? Or maybe it is that critique has been miniaturized like computers have. I have always fancied that what took great effort, occupied huge rooms, cost a lot of sweat and money, for people like Nietzsche and Benjamin, can be had for nothing, much like the supercomputers of the 1950s, which used to fill large halls and expend a vast amount of electricity and heat, but now are accessible for a dime and no bigger than a fingernail. As the recent advertisement of a Hollywood film proclaimed, "Everything is suspect... Everyone is for sale... And nothing is what it seems."
What's happening to me, you may wonder? Is this a case of midlife crisis? No, alas, I passed middle age quite a long time ago. Is this a patrician spite for the popularization of critique? As if critique should be reserved for the elite and remain difficult and strenuous, like mountain climbing or yachting, and is no longer worth the trouble if everyone can do it for a nickel? What would be so bad with critique for the people? We have been complaining so much about the gullible masses, swallowing naturalized facts, it would be really unfair to now discredit the same masses for their, what should I call it, gullible criticism? Or could this be a case of radicalism gone mad, as when a revolution swallows its progeny? Or, rather, have we behaved like mad scientists who have let the virus of critique out of the confines of their laboratories and cannot do anything now to limit its deleterious effects; it mutates now, gnawing everything up, even the vessels in which it is contained? Or is it an another case of the famed power of capitalism for recycling everything aimed at its destruction? As Luc Boltanski and Eve Chiapello say, the "new spirit of capitalism" has put to good use the "artistic critique" that was supposed to destroy it.9 If the dense and moralist cigar-smoking reactionary bourgeois can transform him- or herself into a free-floating agnostic bohemian, moving opinions, capitals, and networks from one end of the planet to the other without attachment, why would he or she not be able to absorb the most sophisticated tools of deconstruction, social construction, discourse analysis, postmodernism, postology?
In spite of my tone, I am not trying to reverse course, to become reactionary, to regret what I have done, to swear that I will never be constructivist any more. I simply want to do what every good military officer, at regular periods, would do: retest the linkages between the new threats he or she has to face and the equipment and training he or she should have in order to meet them—and, if necessary, to revise from scratch the whole paraphernalia. This does not mean for us any more than it does for the officer that we were wrong, but simply that history changes quickly and that there is no greater intellectual crime than to address with the equipment of an older period the challenges of the present one. Whatever the case, our critical equipment deserves as much critical scrutiny as the Pentagon budget.
My argument is that a certain form of critical spirit has sent us down the wrong path, encouraging us to fight the wrong enemies and, worst of all, to be considered as friends by the wrong sort of allies because of a little mistake in the definition of its main target. The question was never to get away from facts but closer to them, not fighting empiricism but, on the contrary, renewing empiricism.
What I am going to argue is that the critical mind, if it is to renew itself and be relevant again, is to be found in the cultivation of a stubbornly realist attitude—to speak like William James—but a realism dealing with what I will call matters of concern, not matters of fact (see below). The mistake we made, the mistake I made, was to believe that there was no efficient way to criticize matters of fact except by moving away from them and directing one's attention toward the conditions that made them possible. But this meant accepting much too uncritically what matters of fact were. This was remaining too faithful to the unfortunate solution inherited from the philosophy of Immanuel Kant. Critique has not been critical enough in spite of all its sore-scratching. Reality is not defined by matters of fact. Matters of fact are not all that is given in experience. Matters of fact are only very partial and, I would argue, very polemical, very political renderings of matters of concern and only a subset of what could also be called states of affairs. It is this second empiricism, this return to the realist attitude, that I'd like to offer as the next task for the critically minded.
To indicate the direction of the argument, I want to show that while the Enlightenment profited largely from the disposition of a very powerful descriptive tool, that of matters of fact, which were excellent for debunking quite a lot of beliefs, powers, and illusions, it found itself totally disarmed once matters of fact, in turn, were eaten up by the same debunking impetus. After that, the lights of the Enlightenment were slowly turned off, and some sort of darkness appears to have fallen on campuses. My question is thus: Can we devise another powerful descriptive tool that deals this time with matters of concern and whose import then will no longer be to debunk but to protect and to care, as Donna Haraway would put it? Is it really possible to transform the critical urge in the ethos of someone who adds reality to matters of fact and not subtract reality from it? To put it another way, what's the difference between deconstruction and constructivism?
So far," you could object, "the prospect doesn't look very good, and you, Monsieur Latour, seem the person the least able to deliver on this promise because you spent your life debunking what the other more polite critics had at least respected until then, namely matters of fact and science itself. You can dust your hands with flour as much as you wish, the black fur of the critical wolf will always betray you; your deconstructing teeth have been sharpened on too many of our innocent labs—I mean lambs!—for us to believe you." Well, see, that's just the problem: I have written about a dozen books to inspire respect for, some people have said to uncritically glorify, the objects of science and technology, of art, religion, and, more recently, law, showing every time in great detail the complete implausibility of their being socially explained, and yet the only noise readers hear is the snapping of the wolf's teeth. Is it really impossible to solve the question, to write not matter-of-factually but, how should I say it, in a matter-of-concern way?10
Martin Heidegger, as every philosopher knows, has meditated many times on the ancient etymology of the word thing. We are now all aware that in all the European languages, including Russian, there is a strong connection between the words for thing and a quasi-judiciary assembly. Icelanders boast of having the oldest Parliament, which they call Althing, and you can still visit in many Scandinavian countries assembly places that are designated by the word Ding or Thing. Now, is this not extraordinary that the banal term we use for designating what is out there, unquestionably, a thing, what lies out of any dispute, out of language, is also the oldest word we all have used to designate the oldest of the sites in which our ancestors did their dealing and tried to settle their disputes?11 A thing is, in one sense, an object out there, and, in another sense, an issue very much in there, at any rate, a gathering. To use the term I introduced earlier now more precisely, the same word thing designates matters of fact and matters of concern.
Needless to say, although he develops this etymology at length, this is not the path that Heidegger has taken. On the contrary, all his writing aims to make as sharp a distinction as possible between, on the one hand, objects, Gegenstand, and, on the other, the celebrated Thing. The handmade jug can be a thing, while the industrially made can of Coke remains an object. While the later is abandoned to the empty mastery of science and technology, only the former, cradled in the respectful idiom of art, craftsmanship, and poetry, could deploy and gather its rich set of connections.12 This bifurcation is marked many times but in a decisive way in his book on Kant:
Up to this hour such questions have been open. Their questionability is concealed by the results and the progress of scientific work. One of these burning questions concerns the justification and limits of mathematical formalism in contrast to the demand for an immediate return to intuitively given nature.12
What has happened to those who, like Heidegger, have tried to find their ways in immediacy, in intuition, in nature would be too sad to retell—and is well known anyway. What is certain is that those pathmarks off the beaten track led indeed nowhere. And yet, Heidegger, when he takes the jug seriously, offers a powerful vocabulary to talk also about the object he despises so much. What would happen, I wonder, if we tried to talk about the object of science and technology, the Gegenstand, as if it had the rich and complicated qualities of the celebrated Thing?
The problem with philosophers is that because their jobs are so hard they drink a lot of coffee and thus use in their arguments an inordinate quantity of pots, mugs, and jugs—to which, sometimes, they might add the occasional rock. But, as Ludwik Fleck remarked long ago, their objects are never complicated enough; more precisely, they are never simultaneously made through a complex history and new, real, and interesting participants in the universe.13 Philosophy never deals with the sort of beings we in science studies have dealt with. And that's why the debates between realism and relativism never go anywhere. As Ian Hacking has recently shown, the engagement of a rock in philosophical talk is utterly different if you take a banal rock to make your point (usually to lapidate a passing relativist!) or if you take, for instance, dolomite, as he has done so beautifully.14 The first can be turned into a matter of fact but not the second. Dolomite is so beautifully complex and entangled that it resists being treated as a matter of fact. It too can be described as a gathering; it too can be seen as engaging the fourfold. Why not try to portray it with the same enthusiasm, engagement, and complexity as the Heideggerian jug? Heidegger's mistake is not to have treated the jug too well, but to have traced a dichotomy between Gegenstand and Thing that was justified by nothing except the crassest of prejudices.
Another philosopher, much closer to the history of science, namely Michel Serres, also French, but this time as foreign to critique as one can get, has meditated too, several years ago, on what it would mean to take objects of science in a serious anthropological and ontological fashion. It is interesting to note that every time a philosopher gets closer to an object of science that is at once historical and interesting, his or her philosophy changes, and the specifications for a realist attitude become, at once, more stringent and completely different from the so-called realist philosophy of science concerned with routine or boring objects. I was reading his passage on the Challenger disaster in his book Statues when another shuttle, Columbia, in early 2003 offered me a tragic instantiation of yet another metamorphosis of an object into a thing.15
What else would you call this sudden transformation of a completely mastered, perfectly understood, quite forgotten by the media, taken for granted, matter-of-factual projectile into a sudden shower of debris falling on the western United States, which thousand of volunteers tried to salvage in the mud and rain and collect in a huge hall to serve as so many clues in a quasi-judiciary quasi-scientific investigation? Here, suddenly, in a stroke, an object had become a thing, a matter of fact was considered as a matter of great concern. If a thing is a gathering, as Heidegger says, how striking to see how it can suddenly disband. If the "thinging of the thing" is a gathering that always connects the "united four, earth and sky, divinities and mortals, in the simple onefold of their self-unified fourfold,"16 how could there be a better example of this making and unmaking than this catastrophe unfolding all its thousands of folds? How could we see it as a normal accident of technology when, in his eulogy for the unfortunate victims, your President said: "The crew of the shuttle Columbia did not return safely to Earth; yet we can pray that all are safely home"?17 As if no shuttle ever moved simply in space, but also always in heaven.
This was on C-Span 1, but on C-Span 2, at the very same time, early February 2003, another extraordinary parallel event was occurring. This time a Thing—with a capital T—was assembled to try to coalesce, to gather in one decision, one object, one projection of force: a military strike against Iraq. Again, it was hard to tell whether this gathering was a tribunal, a parliament, a command-and-control war room, a rich-man club, a scientific congress, a TV stage. But certainly it was an assembly where matters of great concern were debated and proven—except there was much puzzlement about which type of proofs should be given and how accurate they were. The difference between C-Span 1 and C-Span 2, as I watched them with bewilderment, was that while in the case of Columbia we had a perfectly mastered object that suddenly was transformed into a shower of burning debris that was used as so much evidence in an investigation; there, at the United Nations, we had an investigation that tried to coalesce, in one unifying, unanimous, solid, mastered object, masses of people, opinions, and might. In one case the object was metaphorphosed into a thing; in the second, the thing was attempting to turn into an object. We could witness, in one case, the head, in another, the tail of the trajectory through which matters of fact emerge out of matters of concern. In both cases we were offered a unique window into the number of things that have to participate into the gathering of an object. Heidegger was not a very good anthropologist of science and technology; he had only four folds, while the smallest shuttle, the shortest war has millions. How many gods, passions, controls, institutions, techniques, diplomacy, wits, have to be folded to connect "earth and sky, divinities and mortals"—oh yes, especially mortals. (Frightening omen, to launch such a complicated war, just when such a beautifully mastered object as the shuttle disintegrated in thousands of pieces of debris raining down from the sky—but the omen was not heeded; gods nowadays are invoked for convenience only.)
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