allure

analytic philosophy

asymmetrical causation

being and time

binary contact principles

black noise

buffered causation

carnal phenomenology

causal bonds

continental philosophy

dormant object

duomining

Edmund Husserl

endopsychism

foreign glue principle

fourfold

hyperbolic thinking

idealism

kryptoousia

Martin Heidegger

molten core

no relation at all

nuclear metaphysics

object

object oriented ontology | OOO

object-oriented philosophy

occurrence

philosophy of human access

physical bonds

politics of struggle

polypsychism

presence

quadruple object

quadruple structures

realism

reality

redundant causation

sensual object

sensuous bonds

speculative psychology

speculative realism

taking things for granted

time

Tool Being

tool-analysis

undermining - overmining

vicarious causation

weird realism

Wilhelm Dilthey

zero person perspective

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American

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philosopher

university professor

University of Cairo (Egypt)

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is a philosophical school which places emphasis on human consciousness rather than on the world itself.

Stated briefly, Husserl turned toward the brand of philosophy known as idealism placing emphasis on human consciousness rather than on the world itself. (Harman 2011: ')

is anything, be it a mailbox, electromagnetic radiation, curved spacetime, the commonwealth of nations, or an attitude.

According to Harman, everything is an object, whether it be a mailbox, electromagnetic radiation, curved spacetime, the Commonwealth of Nations, or a propositional attitude... all things, whether physical or fictional, are equally objects. Expressing strong sympathy for panpsychism, Harman proposes a new philosophical discipline called 'speculative psychology' dedicated to investigating the 'cosmic layers of psyche' and 'ferreting out the specific psychic reality of earthworms, dust, armies, chalk, and stone'.[11]' (wiki)

is, in itself, an infinite recess, unknowable and inaccessible by any other thing.

For Harman, an object is in itself an infinite recess, unknowable and inaccessible by any other thing. This leads to his account of what he terms 'vicarious causality'. Inspired by the occasionalist of Medieval Islamic Philosophy, Harman maintains that no two objects can ever interact save through the mediation of a 'sensual vicar'.[12] There are two types of objects, then, for Harman: real objects and the sensual objects that allow for interaction. The former are the things of everyday life, while the latter are the caricatures that mediate interaction. For example, when fire burns cotton, Harman argues that the fire does not touch the essence of that cotton which is inexhaustible by any relation, but that the interaction is mediated by a caricature of the cotton which causes it to burn.' (wiki)

is no longer a relevant distinction within philosophy as the factions within speculative realism grow in number.

Harman has even claimed that the term 'realism' will soon no longer be a relevant distinction within philosophy as the factions within Speculative Realism grow in number. (wiki)

is something deeper than what we say about it. So we allude, we suggest.

Reality itself is not an explicit proposition. Reality itself is something deeper than what we say about it. So we allude, we suggest, (Graham Harman).

 cannot be understood when it is measured by clocks, stopwatches, or calendars, since all of these instruments distort time in the same way that science distorts its objects, by viewing them from the outside.

In other words, time cannot be understood when it is measured by clocks, stopwatches, or calendars, since all of these instruments distort time in the same way that science distorts its objects, by viewing them from the outside. (Harman 2011: ')

is understood not by the question 'what is time'' But rather by the question 'who is time''.

Graham HarmanThinkers

Graham Harman