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The Play of Fascist Objects: Object-Orientation and Latour: Updated

Adriano has a really articulate comment he put up under my posting on Latour’s implicit Fascism, Fascist Bindings In Latour: The Blinding Glory of Non-Human Agency. I have to comment on this later, but his essential Bourdieu vs. Latour political point is certainly a compelling one. Its has a double-edged blade when put to Harman and Levi because Harman declaratively wants to ignore any political complicity or consequence of his thinking (he embraces its Orientalism to no ill effect), while Levi who tries to preserve his social justice credentials and his hatred (yes hatred) for Neoliberalism wants to read Marx as essentially Latourian. For those interested in Levi’s self-proclaimed in-name political radicalism (and I am not, other than its implicit hypocrisy) Adriano’s pressing of a political, sociological critique is quite germane. For those interested in Harman’s implicit Capitalized logic (which I am), the question of Latour’s Neoliberalism which grounds Harman’s attempt to glue Husserlian objects to Heideggerian ones, Adriano’s point again presses home. The question arises, What is so sexy about objects?, if one could put it that way.

As Fuller writes in the article I cited, the very object-orientation of the concept of “translation” as a strong counterpart in our conception of desire:

” “Translation” was meant broadly to cover the process whereby one thing represents another so well that the voice of the represented is effectively silenced. Central to this process is the capacity of something to satisfy—and thereby erase—a desire. Callon and Latour exploited the Latin root of “interest” as interesse (“to be between”) to capture this capacity, which reverses the ordinary meaning of interest by implying that it is the presence of an object that creates (or perhaps reorients) a desire which the object then uniquely satisfies. That object is the mediator.”

When Latour’s very theory of objects as actors itself is seen in this light, as the “object that uniquely satisfies or fully orients our desire”, when our consciousness is defined by its objects, we of course lose the capacity to critique that desire itself, and the matrix of powers/desires it finds itself in. Is it not that the very verticality of ontology (aside from Harman’s fantasy of four-fold sensuality), the leverage point upon which ethics is built? And is not the very absence of an ethics from Latour, Harman and Levi, the mark of the failings of their ontological construction? In short, perhaps….where is Bourdieu?

Here is Adriano’s comment:

Well yeah, as we have coincide before: the foundational imposture that Latour retains is the source of the problem. But its also worth to mention that neither Harman nor Levi bothered themselves to take Latour`s work critically. Like i have said elsewhere, Latour´s work departures from a very and detailed systematic anti-bourdieusian imposture, say like ‘phantomizing’ Bourdieu´s constructive/conceptual preoccupations. So from this reactive foundation he is doing a cinical counterargumentation of all the work done by Bourdieu, and he keeps on feeding his stands by doing that.

Its seems that the position that Latour is occupying between the philosophical and the sociological fields is one of an ideologue who denies the relation that social research is meant to have in respect with other fields of knowledge, and this, in order to presume and to exalt the illusion of an absolute autonomy of the scientific field. But as he does this cynically, those who follow his work without any critical margins are meant to fall into a blinded spot in the exercise of their own practice, while they reproduce it as a naturalized scholastic point of view which gives a ‘fair’ sense of justification to their objectual laboratory. This is what i was trying to say to Nick the other day.

So the problem is also the lack of interest in adapting their work into the social research procedures: neither Harman or Levi are much worried to do this in the right way so to contemplate and conceive other critical angles regarding to what is known about the latourian assertions.They don`t do this because it would imply to realize how urgent is it for their sake to drop out a big part of what sustains their work. For instance, as a bourdieusian, its seems to me that they had never triangulate Latour`s work with Bourdieu`s, not even when there is a clear critical struggle underlined between these two sociologues. So they took an unquestioned part on Latour`s favor without knowing the specific and confronted vis a vis details of this very particular struggle, and obviously without getting to know closer the bourdieusian frame of work.

The results are evident: blinded spots within their practice that are reproduced through their pragmatic academic and granted commodities. This also means that they may not be aware how they are reproducing specific ideological interests that also might point out to their own social class and habitus) and this, in despite their good intellectual and ontological will. An object-oriented-naivety that ends to be self-oriented while they insist to defend it in they mean to fiercely embrace it.

UPDATED: For those interested in the Levi opera, I include here a link to a thorough-going response Adriano had to Levi’s separation of ontology from politics, which Levi in his usual fashion of refusing to publish critical objections to his position, deleted, in an effort to shape the impression that his position is both achieved through some kind of dialogic with all objections, and the production of a kind of consensus: here. He of course also has deleted any number of similiar critical questionings of his concepts by me, as well.  A discussion of these issues follows in the comments section below.