By Christopher Fynsk

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The collapse of philosophy’s traditional overarching position exposes it, as I have asserted, to the necessity of rethinking its relation to the multiple orders of knowledge and practice. It must think its implication in these multiple orders even as it thinks their role in it (the philosophy in medicine, law, or linguistics, for example, and, reciprocally, the linguistics, law, or medicine in philosophy), and it must Wnd new forms of engagement with the transformations in which it is implicated.

Such an ambition remains beholden to the totalizing designs of critical theory and perhaps even the metaphysical dream of unity. The force of Granel’s joyful Wction of an inWnitely mobile contestation derives in part from an aporia he constructs. On the one hand, he has an acute sense that the struggle must be carried out at the level of the world and for the whole of existence; a gathering of critical forces (a multiple, but concerted, effort at practices of thinking and writing) is urgently required for an open and general confrontation with the reign of Technik as it is realized by capital.

The totalizing construction of the adversary leaves the critical project in a negative space. Is there an alternative? I am in no position to contest in detail Granel’s construction of the logic of global capital in the era of Technik, though I have a strong suspicion that the totalizing character of this construction betrays a much more mobile, uneven play of forces, and thus innumerable possibilities for movement. There is no denying the vast and insidious reach of the reigning powers in the global orders (and certainly no denying their terrible ecological and dehumanizing effects).

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