Originally posted on Footnotes 2 Plato:


Harman credits Whitehead for being one of the few daring philosophers “to venture beyond the human sphere” (Guerrilla Metaphysics, 190). Both thinkers share a commitment to anthrodecentrism. They de-center the human by insisting upon a flat ontology, a theory of Being wherein every being exemplifies the same set of metaphysical categories, whether that being be God, or human, or “the most trivial puff of existence in far-off empty space” (Process and Reality, 18). There are no special exceptions in ontology, no “highest being” exempt from reality’s rules (or from reality’s unruliness). Whitehead was already explicit about the need to avoid paying metaphysical compliments to an ontologically exceptional being. Similarly, he sought to untwist the Kantian reversal that made the special cognitive and perceptual modes of access typical of conscious human beings into the transcendental condition underlying relations of all types. On Whitehead’s reading, Kant privileged perception in the mode of “presentational immediacy” and ignored…

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Originally posted on Sri Aurobindo Studies:

It is a great first step to achieve equality regarding the results of one’s efforts, the fruits of action. The Gita makes it clear, however, that for its goal of a transition from the human to the divine standpoint in the consciousness, this is not the complete solution. The second step is to recognise that in fact, the nexus of the ego-personality is not the true actor; rather, it is Nature acting under the impulsion of the divine Spirit through each individual form, including through the ego-personality that each person possesses.

Sri Aurobindo describes this crucial second step: “Cease to regard your works as your own; as you have abandoned the fruits of your work, so you must surrender the work also to the Lord of action and sacrifice. Recognise that your nature determines your action; your nature rules the immediate motion of your Swabhava and decides the expressive turn…

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Originally posted on Larval Subjects .:

IMG_7708All theory takes place within an ecology of debates, theoretical frameworks, and concepts to which it responds and engages; as well as the historical situation, social system, institutions, etc., in which it is articulated.  Yet while theory is always embedded in a set of relations in which it emerges, theoretical machines are peculiar sorts of machines in that they also exceed all relations within which they arise.  This is the power of writing as a material machine, as a type of object.  While functioning as a mnemonic machine, writing is nonetheless a strange sort of memory machine.  It is a machine that forgets its origins of inscription– or, more prudently, that always harbors the power of forgetting origins –erasing contexts and circumstances of inscription.  Unlike voice which issues from mouth and is therefore embedded in a interlocutory circumstance– though increasingly this is changing with recording technologies –writing always harbors the…

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Originally posted on Overman Foundation:

Dear Friends and Well-wishers of Overman Foundation,

On the auspicious day of Gandhi Jayanti and Durga Asthami, I am happy to announce that three new books authored by Shri R. Y. Deshpande are now available at Overman Foundation.


Savitri is the Yoga of Transformation—that is the entire significance and content, the strength of yogic Savitri. Savitri is the veritable Yoga of Transformation even as it embodies in it experiences of the Master Yogi. Intensely also these are the experiences of the Mother. The Mother has said: “Savitri is an exact description—not literature, not poetry (although the form is very poetical)—an exact description, step by step, paragraph by paragraph, page by page. … The realism of it is astounding.” Running Through Savitri is a compilation of all eight-line sentences in Savitri along with extensive commentaries on the prophetic possibilities that open out for the very Soul of the Divine in…

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Originally posted on Footnotes 2 Plato:

Steven Shaviro’s new book The Universe of Things: On Speculative Realism arrived on my doorstep a few days ago courtesy of the University of Minnesota Press. I’m going to provide a bit of context in this post before diving into a review of the text in subsequent posts.


The press release U of M included in the package describes the book as “an up-to-the-moment critique of a recent turn in philosophical thought.” “Up-to-the-moment” it is not, since Shaviro has been testing much of the book’s content on his blog and at conferences since at least 2010. There will always be an important place for books in academic philosophy, but the principle procedural lesson of Speculative Realism (leaving aside its conceptual contributions for now) is that blogs must be an essential ingredient in any future academic philosophy hopes to carve out for itself. I strike out “academic” here because it is as yet unclear…

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Originally posted on Larval Subjects .:

When Speculative Realism appeared it quickly generated a firestorm of controversy.  There was something about defending realism and critiquing correlationism that generated excitement in some and anger in others.  To this day, I’m still not sure why these things generated so much heat and enthusiasm.  It was as if the word “realism” violated some taboo, and like the violation of all taboos, some exalted in the violation while others seemed to feel that something sacred had been violated.

However, as I reflect, I wonder if the critique of correlationism might have a rather different message than that of realism?  I wonder if the lesson of correlationism might not be the possibility of a renewed perspectivism.  Sadly, at least in popular culture, perspectivism (let’s call it “vulgar perspectivism”) has become a worn concept that does more to support a certain reactionary ideology than to challenge it.  Where perspectivism ought to…

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Originally posted on Sri Aurobindo Studies:

The Gita introduces and describes the concept of a supreme Person, the Purushottama, who holds within his Being, all of the creation, while not being bound by the forms or beings of the creation; and who is also the unmanifest, the unmoving; however, the Purushottama goes beyond both of these aspects, so that he is not defined, limited or circumscribed by any description we choose to place on him with our limited mental capacity of conceptualisation and expression in language. The Upanishads make it clear that the Eternal Brahman is “not this, not that” and that neither mind nor speech can limit the Reality. We therefore cannot attach ourselves to either the Akshara Purusha (unmoving Self, unattached to the world) or the Kshara Purusha (the consciousness that participates in the manifested universe) to gain any true understanding of existence. The Purushottama, then provides a concept which exceeds both aspects and…

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Tusar N. Mohapatra

President, Savitri Era Party
Director, Savitri Era Learning Forum
SRA-102-C, Shipra Riviera, Indirapuram, Ghaziabad - 201014 (UP) India + 91 96500-65636
Aadhaar No. 3628 2075 7337
SELF posits a model of counselling and communicative action as an instrument in order to stimulate the public sphere. The model aims at supplementing the individual’s struggle for a successful social adjustment with more aspirational inputs so as to help one take an informed and balanced attitude towards life as well as society.
Savitri Era of those who adore,
Om Sri Aurobindo & The Mother.

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