Франсуа Ларюэльдің «Философия емес» тұжырымы

Concept by François Laruelle

Non philosophy (French: non philosophie) is a concept popularized by French philosopher François Laruelle.

German philosopher Adam Karl August von Eschenmayer developed an early approach to philosophy called non philosophy. He defined it as a kind of mystical illumination by which was obtained a belief in God that could not be reached by mere intellectual effort. He carried this tendency to mysticism into his physical researches, and was led by it to take a deep interest in the phenomena of animal magnetism. He ultimately became a devout believer in demoniacal and spiritual possession; and his later writings are all strongly impregnated with supernaturalism. Laruelle sees Eschenmayer's doctrine as a "break with philosophy and its systematic aspect in the name of passion, faith, and feeling". Japanese Kyoto school philosopher Hajime Tanabe advanced another early notion on non philosophy in his 1945 tome Philosophy as Metanoetics. Drawing on his earlier studies of Western philosophy, Hajime took inspiration from Shin Buddhism to conceive of "a philosophy that is not a philosophy" in which the limitations of speculative reason would be recognized and transcended, avoiding both idealism and materialism. Hajime emphasized this non philosophy ("metanoetics") as defined not by the "self power" of the philosopher but by a mediating "Other power" (or "absolute nothingness") through which philosophizing could be newly possible.

Laruelle argues that all forms of philosophy (from ancient philosophy to analytic philosophy to deconstruction and so on) are structured around a prior decision, and remain constitutively blind to this decision. The 'decision' that Laruelle is concerned with here is the dialectical splitting of the world in order to grasp the world philosophically. Examples from the history of philosophy include Immanuel Kant's distinction between the synthesis of manifold impressions and the faculties of the understanding; Martin Heidegger's split between the ontic and the ontological; and Jacques Derrida's notion of différance/presence. The reason Laruelle finds this decision interesting and problematic is because the decision itself cannot be grasped (philosophically grasped, that is) without introducing some further scission. Laruelle further argues that the decisional structure of philosophy can only be grasped non philosophically. In this sense, non philosophy is a science of philosophy. Non philosophy is not metaphilosophy because, as Laruelle scholar Ray Brassier notes, "philosophy is already metaphilosophical through its constitutive reflexivity". Brassier also defines non philosophy as the "theoretical practice of philosophy proceeding by way of transcendental axioms and producing theorems which are philosophically uninterpretable".

The decisional structure of philosophy is grasped by the subject of non philosophy. Laruelle's concept of "the subject" here is not the same as the subject matter, nor does it have anything to do with the traditional philosophical notion of subjectivity. It is, instead, a function along the same lines as a mathematical function. The concept of performativity (taken from speech act theory) is central to the idea of the subject of non philosophy. Laruelle believes that both philosophy and non philosophy are performative. However, philosophy merely performatively legitimates the decisional structure which, as already noted, it is unable to fully grasp, in contrast to non philosophy which collapses the distinction (present in philosophy) between theory and action. In this sense, non philosophy is radically performative because the theorems deployed in accordance with its method constitute fully fledged scientific actions. Non philosophy, then, is conceived as a rigorous and scholarly discipline. The role of the subject is a critical facet of Laruelle's non ethics and Laruelle's political system. "By problematizing what he terms 'The Statist Ideal,' or the 'Unitary Illusion' be it negative (Hegel) or positive (Nietzsche) Laruelle interrogates the 'scission' of the minority subject, which he contends is a “symptom” of the Western dialectic practice. In opposition to the Kantian first principles upon which both Continental and Analytic philosophy rest, Laruelle attempts to sketch a 'real Critique of Reason' that is determined in itself and through itself; insofar as this involves Laruellean 'non ethics,' this involves breaking from the long situated practice of studying the State from the paralogism of the State view, itself." Numbered amongst the early members or sympathizers of sans philosophie ("without philosophy") are those included in a collection published in 2005 by L’Harmattan: François Laruelle, Jason Barker, Ray Brassier, Laurent Carraz, Hugues Choplin, Jacques Colette, Nathalie Depraz, Oliver Feltham, Gilles Grelet, Jean Pierre Faye, Gilbert Hottois, Jean Luc Rannou, Pierre A. Riffard, Sandrine Roux and Jordanco Sekulovski. Since then, a slew of translations and new introductions have appeared from John Ó Maoilearca (Mullarkey), Anthony Paul Smith, Rocco Gangle, Katerina Kolozova, and Alexander Galloway.