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The Quadruple Object, by Graham Harman
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In this book the metaphysical system of Graham Harman is presented in lucid form, aided by helpful diagrams. In Chapter 1, Harman gives his most forceful critique to date of philosophies that reject objects as a primary reality.
- Sales Rank: #628797 in Books
- Published on: 2011-07-16
- Original language: English
- Number of items: 1
- Dimensions: 8.57" h x .39" w x 5.82" l, .45 pounds
- Binding: Paperback
- 157 pages
Review
In this book we again encounter Harman's voice and the extraordinary force of his theses. Starting from an initial simplicity, they ultimately attain a degree of complexity and fascinating depth- but always step by step, in such a way that the reader is never distracted. (Quentin Meillassoux, Ecole normale superieure, author of After Finitude)
About the Author
Graham Harman is Distinguished University Professor at the American University in Cairo, Egypt.
Most helpful customer reviews
34 of 34 people found the following review helpful.
A satisfying introduction to object oriented philosophy...
By Brian C.
Graham Harman is a philosopher associated with the new movement of speculative realism in Continental philosophy which includes thinkers like Quentin Meillassoux, Ray Brassier, and Levi Bryant, among others. Graham Harman is unique in pursuing what he calls an object oriented philosophy (actually, I believe Levi Bryant is now pursuing an object oriented approach as well). The entire movement tends to be a reaction against what they take to be the "anti-realism" of most Continental philosophy.
This book serves as a good, short, general introduction to Harman's object oriented approach. Harman makes many arguments throughout this book, but I think his fundamental arguments can be reduced to two general claims. First, the human-world relation is in no way special. As Harman continually reiterates, there is no difference in principle between the human-world relation and the relation between fire and cotton (or any other physical objects). Real objects withdraw from human access, but the same is true of cotton in relation to fire. Fire only reacts to certain qualities of cotton. The fire does not, for example, relate to the cotton's "whiteness" but only to its "flammability". This is what I find to be the most compelling aspect of Harman's philosophy.
Harman's second main argument is that objects constitute an autonomous level of reality. Harman is opposed to both "undermining" and "overmining" objects. Undermining is the attempt by philosophical materialism to reduce objects to a more fundamental level of reality (to reduce human beings to cells, and cells to atoms, etc.). Harman essentially argues for what is now known as emergence. It is a mistake to reduce humans to a lower level, but there are also objects, such as societies, that are larger than humans, and it is equally a mistake to reduce those higher level objects to human beings. Each level achieves a certain degree of autonomy, and the world is ultimately constituted by the relations between autonomous objects at different levels. Overmining, on the other hand, is what happens when empiricists reduce objects to independent sense qualities that are only unified within a human consciousness. This also annihilates the autonomy of the object, and makes the unity of the object depend on a unifying act carried out by consciousness.
Harman works out a fourfold structure that is loosely based on Heidegger's notion of the fourfold between: real objects, real qualities, sensual objects, and sensual qualities. Harman then attempts to explain the tensions and interactions between the members of this fourfold structure. To give only a single example, Harman argues for indirect causation, which means that real objects are never related to other real objects, but only relate indirectly to each other through the other three poles. What I found most interesting and compelling about Harman's fourfold structure was his brief taxonomy of previous philosophies each of which attempts to reduce all of reality to one pole within Harman's fourfold structure. For example, strict empiricists tend to reduce everything to bundles of sense qualities and deny any reality to the other three poles, scientific naturalism tends to consider sense qualities to be nothing but epiphenomena and tends to reduce everything to real qualities (mass, momentum, etc.), phenomenology reduces everything to sense objects or the intentional correlates of consciousness, while Aristotelian essentialism tends to reduce everything to real objects or unified substances.
Against all of these forms of reductionism Harman asserts a necessary tension between all four of these poles. Harman's philosophy is, therefore, a radically anti-reductionist philosophy. Harman writes that "Instead of embracing the reductive positions of the correlationist, the naturalist, the phenomenologist, or the classical realist, object-oriented philosophy gathers the grains of truth found in all four" (143). Harman is essentially providing a taxonomy of previous philosophies and attempting to point out their one sidedness. They each emphasize one aspect of reality while neglecting the others. I find this aspect of his analysis quite compelling. Harman is able to present a comprehensive philosophical standpoint that is able to account for the limited validity of other, less comprehensive, philosophical standpoints.
I do have some minor reservations about certain aspects of Harman's object oriented approach to philosophy, but despite my minor reservations, there is no doubt in my mind that there is a lot that is of great value in Harman's philosophy. Harman also is pretty liberal in his interpretations of previous philosophers. Harman's summary of previous philosophers can often seem overly simplistic or even wrong at times. However, Harman is not attempting to write a scholarly work on Kant, Husserl, or Heidegger, or any other philosopher. Harman is attempting to present his own original philosophy, and in that task he is quite successful. All in all, I would say this book serves as an ideal introduction to Harman's philosophy, and object oriented philosophy, in general.
3 of 3 people found the following review helpful.
A metaphysics for environmental studies
By Roozbeh Feiz
Herman is the main founder of the Object-Oriented Ontology (OOO) which is an attempt to lift the level of "materials" (objects) in the metaphysical discussions which are traditionally tilted toward human-centrism. In a world in which man-made ecological problems have become ubiquitous, developing a metaphysics which at its core acknowledges the "materiality" of stuff (without giving in to any anthropocentric compromises) is an important part of solution. Herman's OOO is ambitious enough to be exactly this: a meta-physics which can be used as the foundation of a new environmental philosophy.
2 of 3 people found the following review helpful.
An inspiration
By N. Coppedge
This is the best book I have read on Object-Oriented Ontology (OOO). The book was published in 2010, and perhaps earlier in blog form, and somewhere along the way I read the material, either browsing at a bookstore, or at the blog.
The material is highly inspiring for concepts of objective metaphysics and logic. However, some readers may be disappointed that the focus is on phenomenology, a topic that some consider abstruse.
You can see the results of my inspiration in a more developed form at: The Dimensional Philosopher's Toolkit, not to be confused with Baggini and Fosl's book, The Philosopher's Toolkit. My focus is more on coherency as a concept, although some of that is present in Harman's book as well. Essentially, both Harman, Meillassoux, and myself have been developing responses to Popper's rather disappointing book Objective Knowledge. It's an interesting area, and particuarly in Harman's case, the reader will be gifted with an eloquent writing style and rather surprising ideas.
This book came before The Dimensional Philosopher's Toolkit, and so far as mainstream philosophy is concerned, it might be better, although it has fewer information-age takeaway ideas. Certainly Harman is considered closer to the inner circle of true philosophers. But I think my book could be worth reading for sheer content concerns.
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