Shared Article from The Brooklyn Rail

Against Theory

A simulacrum of philosophy has risen in university departments all over the world: theory, fake philosophy for non-philosophers.

brooklynrail.org

A simulacrum of philosophy has risen in university departments all over the world: theory, fake philosophy for non-philosophers . . . a sort of collective thinking, of a koine, well-known to anyone who teaches in a field of the humanities at a university: a mix of ideas and phrases . . . blended into one melting pot, in varying doses and combinations. . . . Formed in a DIY fashion inside a limited thematic agenda--power, gender, desire, the subject and the multitudes, the dominated-dominating couple--theory is defined and recognized mainly by its pragmatic use. Those who cultivate it, coming from other disciplinary sectors--mostly comparative literature, art theory and criticism, and cultural studies--seek to justify their own research inside a wider and more "committed" framework, that is programmatically turned towards the challenge of the present. . . .

Differently from philosophy, which functions under long, frustrating timings, and very rarely reaches any certainty, theory is quick, voracious, sharp, and superficial: its model is the reader, a book made to help people make quotations from books that are not read. Exactly for that reason, it functions as a common language and a ground for transdisciplinary aggregation. Those who teach risky subjects such as aesthetics and political philosophy have begun to worry a long time ago. . . . The main weakness of theory is the loss of all the specific attributes, which have allowed to define philosophy in its different traditions: it does not have the rigor, the clarity, the solidity of definitions and argumentations, which characterizes the practice from a formal viewpoint; it does not have the ability to raise truly defamiliarizing questions, and, above all, it does not have a taste for a passionate search for truth. Not only does theory not exceed the doxa, but it produces a second level thereof. Therefrom comes the paradox of a radical gesture, which becomes a habitus, conformist and predictable.

— Barbara Carnevali, Against Theory,
The Brooklyn Rail, 1-Sep-2016