The “NEW METAPHYSICS” is worth a thorough glance  in the New Year, The Ethiopian New Year – 2006!

There is a lot of Myth, and Philosophy as well (cf. Alfred Whitehead, the prominent among the candidates), suggesting that Objects of all kinds have intelligence. Intelligence is not an attribute which can  only be associated with the human mind. May be awareness too!


Looking at the reviews and title of the book 1),  it seems that IT has got some interesting substance which may liberate us from our box of the biological human-centered conception of Life!
Life to be “Life”, barely perceived as  the infant human agency, i.e. the child of  a few billion years old homo-sapiens (Timeline from the formation of the Earth up to modern humans) , would like to have IT, vis a vis the eternal Being or the  “Eternity” old Being, Thing  or “No-Thing”,  is for sure narrow and limited to the confines of the dimensions of the human mind!

Life conceived from the perspective of the “OBJECT” in different dimensions and attributes is for sure fair enough to claim some legitimacy. Legitimacy for looking at the substance out of the box as far as one can manage within the confines of the mass of brain accumulated and enmeshed  to make the abstract “Mind”. Strictly speaking, all objects are “frequencies” of different magnitudes and variations on the wide scale of a “life substance” extending itself along  the objects of  mass  and/or up to and including energy or more!

There can be or one can imagine “A Higher Life” composed of “A Super Intelligence” with  an “Energy” variable in some sort of “hyper light speed”, in contrast to our “mass” oriented “Life” limited to the speed of Light and the derived Energy limiting us within the boundaries of our biology under the scope of the Nature around us and the Universe above Nature – All; organic and in-organic included! Given this bigger dimension it is not farfetched, to take the relevance of objects for granted,  as much as one would dare to give a  due role to the human agency,
in the dynamics and relations of existence.

I have not yet read the book. I would do it! To be consistent with the “Idea” of attributing objects their relative magnitude of “Power” and “intelligence” I would rather, therefore, call the concept, or understand the latter- i.e. “Democracy of Objects” to be, “Object-o-cracy” of Objects!

A PDF Version from the following open source, is available here too:



….”Since Kant, philosophy has been obsessed with epistemological questions pertaining to the relationship between mind and world and human access to objects. In The Democracy of Objects, Bryant proposes that we break with this tradition and once again initiate the project of ontology as first philosophy. Drawing on the object-oriented ontology of Graham Harman, as well as the thought of Roy Bhaskar, Gilles Deleuze, Niklas Luhman, Aristotle, Jacques Lacan, Bruno Latour and the developmental systems theorists, Bryant develops a realist ontology that he calls “onticology”. This ontology argues that being is composed entirely of objects, properties, and relations such that subjects themselves are a variant of objects. Drawing on the work of the systems theorists and cyberneticians, Bryant argues that objects are dynamic systems that relate to the world under conditions of operational closure. In this way, he is able to integrate the most vital discoveries of the anti-realists within a realist ontology that does justice to both the material and cultural. Onticology proposes a flat ontology where objects of all sorts and at different scales equally exist without being reducible to other objects and where there are no transcendent entities such as eternal essences outside of dynamic interactions among objects.

“This is one of the best and most thought-provoking books I’ve read in a long time. Bryant, already the author of an excellent book on Deleuze, steps out from the role of commentator to assume that of simply a philosopher, an independent constructor of concepts, one brave enough to tackle some of the deepest questions of ontology.”

John Protevi, Louisiana State University

The Democracy of Objects offers a generous and inventive expansion of the landscape of object-oriented ontology. In reading this book, you will discover a new and rich engagement with a surprising range of thinkers such as Deleuze, Luhmann, Žižek, and Lacan, each put into the context of the broader field of speculative realism. Bryant advances his own theory of ‘onticology’ and seeks to bridge the divide in contemporary philosophy between those who have focused primarily, if not solely, on human experience, and those that have investigated the conditions of the nonhuman, from animals to technologies and beyond. Bryant fulfills his promise, delivering a powerful vision of objects and object-relations to reinvigorate humanistic inquiry.”

Alex Reid, State University of New York at Buffalo

The Democracy of Objects is a work of basic ontology, but it is also a work of deep enchantment. Levi Bryant invites us to take a fresh look at the world around us — or rather, at the innumerable objects among which we find ourselves, perpetually withdrawing from our grasp, and yet ever bursting forth in surprising new configurations. This is a deeply thoughtful book, but it’s also a deeply festive one, a celebration of life and being beyond the human.”

Steven Shaviro, DeRoy Professor of English, Wayne State University

Author Bio

Levi R. Bryant is a former psychoanalyst and professor of philosophy at Collin College outside of Dallas, Texas. He is the author of Difference and Givenness: Deleuze’s Transcendental Empiricism and the Ontology of Immanence (Northwestern University Press, 2008) and co-editor, along with Nick Srnicek and Graham Harman, of The Speculative Turn: Continental Materialism and Realism (, 2010). He has written numerous articles on Deleuze, Badiou, Lacan, and Žižek, and has written widely on social and political thought, cultural theory, and media theory at his blog Larval Subjects.

Series Design

The New Metaphysics series design is by Katherine Gillieson with cover illustrations by Tammy Lu


Another one from the same source:

The New Metaphysics series


3. Magic Life

You have to play a long time to sound like yourself

Miles Davis

“This is my favorite part of Anti-Oedipus, the joyous, outrageous masterpiece by Gilles Deleuze and Félix Guattari:

A schizophrenic out for a walk is a better model than a neurotic lying on the analyst’s couch. A breath of fresh air, a relationship with the outside world. Lenz’s stroll, for example, as reconstructed by Büchner. This walk outdoors is different from the moments when Lenz finds himself closeted with his pastor, who forces him to situate himself socially, in relationship to the God of established religion, in relationship to his father, to his mother. While taking a stroll outdoors, on the other hand, he is in the mountains, amid falling snowflakes, with other gods or without any gods at all, without a family, without a father or a mother, with nature. “What does my father want? Can he offer me more than this? Impossible. Leave me in peace.” Everything is a machine. Celestial machines, the stars or rainbows in the sky, alpine machines— all of them connected to those of his body. The continual whirr of machines. “He thought that it must be a feeling of endless bliss to be in contact with the profound life of every form, to have a soul for rocks, metals, water, and plants, to take into himself, as in a dream, every element of nature, like flowers that breathe with the waxing and waning of the moon.” To be a chlorophyll- or a photosynthesis-machine, or at least slip his body into such machines as one part among the others. Lenz has projected himself back to a time before the man-nature dichotomy, before all the co-ordinates based on this fundamental dichotomy have been laid down. He does not live nature as nature, but as a process of production. There is no such thing as either man or nature now, only a process that produces the one within the other and couples the machines together. Producing-machines, desiring machines everywhere, schizophrenic machines, all of species life: the self and the non-self, outside and inside, no longer have any meaning whatsoever. [1]

Machines, rhythms, speeds all moving with and against one another, like sitting in a train carriage watching different trains pulling into and out of a station, feeling tugged now this way, now that way, by the relative motion. The Rift between essence and appearance suspends itself against other Rifts: an object persists.”

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