Graham Harman engages with some criticisms of object-orientated philosophy here, and ends with an interesting suggestion about the relation of politics and philosophy:
I’ll never be fully convinced about Badiou until we see the emergence of Right Badiouians just as we’ve seen Left Heideggerians and Left Nietzscheans. (And I’m afraid my “wager” is that it’s not going to happen. Too many people are drawn to Badiou because they find his explicit political content appealing. Which is fine, but it’s not a strictly philosophical commitment. It’s Badiou as use-value.)
Until the other side of the political aisle finds some use for you, I’m not yet convinced that what you’ve done is entirely philosophical. Philosophy is not the handmaid of Leftism (or Conservatism) any more than of theology– or of natural science. You know you’ve reached a philosophical insight when you stumble across an idea that flatters no discipline and no Party.
And Alessandro Scafi is giving at talk at at Durham on ‘Apocalypses in Medieval and Renaissance Cartography’ – details here
Depictions of apocalypse – understood as revelation and/or the end of the world, in both religious and secular discourses – serve a variety of functions, ranging from the political to the scientific, and the theological to the anthropological. They can reinforce or subvert power structures, interrogate what it is to be human, and figure the future in order to reflect on the present.
This interdisciplinary seminar series brings together experts from a number of disciplines to reflect on two intertwined themes. The first explores the functions served by end-of-world narratives and pictures, that is, it focuses on why apocalyptic stories are told rather than on what particular stories are told. The second analyses the ways in which the apocalyptic is characterized by a relationship with particular sorts of form, language and image, for example, metaphors and fictions, pictures, performances, and poems.
Intellectual and art historians, when dealing with the medieval iconography of the Last Things, do not seem to have paid much attention to world maps. The end of the world is depicted or alluded to on medieval maps in different ways. The visual imagery offered by cartographic material sheds light on the complex conception of time and space that developed in medieval Christianity.