@voyou Free Speech Movement punchcards from the Design Museum’s California: Designing Freedom exhibition https://tmblr.co/ZBDcWy2QJv5eq 24 Sep 17 Reply Retweet Favorite

Appearances are essential

We have all reason to rejoice that the things which environ us are appearances and not steadfast and independent existences; since in that case we should soon perish of hunger, both bodily and mental. (Hegel)

If aesthetics is first philosophy, perhaps we should replace the question “why is there something rather than nothing?” with “why does what is, appear?” This is the question that underlies my concerns with Harman’s withdrawn objects. Harman does think that objects do appear despite their withdrawal, and the relationship (tension?) between real objects and the sensuous objects, in which they appear and through which they interact, is central to his philosophy. Harman (or, I should say, Guerilla Metaphysics; doubtless he’s written more on this since) doesn’t address the question of how these sensuous objects appear, and I have difficulty seeing how his philosophy could explain that. If the object is wholly withdrawn, how could anything of the object appear? Indeed, in what way would the appearance of a wholly withdrawn object be the appearance of that object, rather than some other object? In this way, it seems to me that Harman’s theory actually risks destroying the objects it is supposed to be celebrating: if there is no way of understanding the connection between the table and the appearance of a table, in what sense is the thing genuinely a table, or a horse, or The Decline and Fall of the Roman Empire? So we need some account of how appearance and essence are connected; and this is where I feel inclined to turn to Hegel, who does address this question, with a theory that makes the existence of essence bound up with its manifestation:

The essence is, in the first place, the sum total of the showing itself, shining in itself (inwardly); but, far from abiding in this inwardness, it comes as a ground forward into existence; and this existence being grounded not in itself, but on something else, is just appearance. In our imagination we ordinarily combine with the term appearance or phenomenon the conception of an indefinite congeries of things existing, the being of which is purely relative, and which consequently do not rest on a foundation of their own, but are esteemed only as passing stages. But in this conception it is no less implied that essence does not linger behind or beyond appearance. Rather it is, we may say, the infinite kindness which lets its own show freely issue into immediacy, and graciously allows it the joy of existence. (Shorter Logic, § 131)