Tristan Garcia, Form and Object: A Treaty of Things

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Tristan Garcia, Form and Object: A Treaty of Things. / Hui, Yuk.
in: Journal for Visual Culture, Jahrgang 15, Nr. 2, 08.2016, S. 288-292.

Publikation: Beiträge in ZeitschriftenRezensionenForschung

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Hui Y. Tristan Garcia, Form and Object: A Treaty of Things. Journal for Visual Culture. 2016 Aug;15(2):288-292. doi: 10.1177/1470412916630704

Bibtex

@article{1e1570378e994cf192402b8686ca17ad,
title = "Tristan Garcia, Form and Object: A Treaty of Things",
abstract = "Form and Object: A Treaty of Things, a fairly systematic treaty, which according to Graham Harman (2012) already started when Garcia was a teenager. Underlying this ambitious metaphysical project, the young metaphysician unfolds his theory systematically and concisely like his medieval precursors, except there is no place for God in this system. At most, one can admit that God is something. God can be more than something, and then it departs from the formal to the objective. But when God becomes an object, it is already limited and hence contradicts what God is. Form and object are the two key concepts that also act as two conceptual tools to separate different realities, as well as logical operators to navigate among things. Form for Garcia doesn{\textquoteright}t designate geographical forms, but rather formal relations. Form thus has no relation to object (p. 147). However, to really understand the significance of this work, it is necessary to read what the author has published after the appearance of this book in 2011 in France. I refer here to two resources, one is a seminar that Garcia gave at the {\'E}cole Normal Sup{\'e}rieure in 2012, and the other is his epilogue to the recent book of the philosopher Mehdi Belhaj Kacem, Alg{\`e}bre de la Trag{\'e}die (see Garcia, 2014).The author presents his critique in the first sentence of Form and Object: {\textquoteleft}our time is perhaps the time of an epidemic of things … a kind of “thingly” contamination of the present{\textquoteright} (p. 1). This critique is clearer in his 2012 talk, in which this ouvrage is presented as an attempt to lead us out of the 20th-century philosophical paradigm, namely thingification. Garcia (2012) has five streams of philosophy in mind: (1) the dialectical tradition that fights against the reification of things; …",
keywords = "Digital media, Cultural studies",
author = "Yuk Hui",
note = "Tristan Garcia , Form and Object: A Treaty of Things, trans. Jon Cogburn, Mark Allan Ohm . Edinburgh: Edinburgh University Press, 2014. ISBN 978 0748681495 (hbk), 978 0748681501 (pbk)",
year = "2016",
month = aug,
doi = "10.1177/1470412916630704",
language = "English",
volume = "15",
pages = "288--292",
journal = "Journal for Visual Culture",
issn = "1470-4129",
publisher = "SAGE Publications Inc.",
number = "2",

}

RIS

TY - JOUR

T1 - Tristan Garcia, Form and Object

T2 - A Treaty of Things

AU - Hui, Yuk

N1 - Tristan Garcia , Form and Object: A Treaty of Things, trans. Jon Cogburn, Mark Allan Ohm . Edinburgh: Edinburgh University Press, 2014. ISBN 978 0748681495 (hbk), 978 0748681501 (pbk)

PY - 2016/8

Y1 - 2016/8

N2 - Form and Object: A Treaty of Things, a fairly systematic treaty, which according to Graham Harman (2012) already started when Garcia was a teenager. Underlying this ambitious metaphysical project, the young metaphysician unfolds his theory systematically and concisely like his medieval precursors, except there is no place for God in this system. At most, one can admit that God is something. God can be more than something, and then it departs from the formal to the objective. But when God becomes an object, it is already limited and hence contradicts what God is. Form and object are the two key concepts that also act as two conceptual tools to separate different realities, as well as logical operators to navigate among things. Form for Garcia doesn’t designate geographical forms, but rather formal relations. Form thus has no relation to object (p. 147). However, to really understand the significance of this work, it is necessary to read what the author has published after the appearance of this book in 2011 in France. I refer here to two resources, one is a seminar that Garcia gave at the École Normal Supérieure in 2012, and the other is his epilogue to the recent book of the philosopher Mehdi Belhaj Kacem, Algèbre de la Tragédie (see Garcia, 2014).The author presents his critique in the first sentence of Form and Object: ‘our time is perhaps the time of an epidemic of things … a kind of “thingly” contamination of the present’ (p. 1). This critique is clearer in his 2012 talk, in which this ouvrage is presented as an attempt to lead us out of the 20th-century philosophical paradigm, namely thingification. Garcia (2012) has five streams of philosophy in mind: (1) the dialectical tradition that fights against the reification of things; …

AB - Form and Object: A Treaty of Things, a fairly systematic treaty, which according to Graham Harman (2012) already started when Garcia was a teenager. Underlying this ambitious metaphysical project, the young metaphysician unfolds his theory systematically and concisely like his medieval precursors, except there is no place for God in this system. At most, one can admit that God is something. God can be more than something, and then it departs from the formal to the objective. But when God becomes an object, it is already limited and hence contradicts what God is. Form and object are the two key concepts that also act as two conceptual tools to separate different realities, as well as logical operators to navigate among things. Form for Garcia doesn’t designate geographical forms, but rather formal relations. Form thus has no relation to object (p. 147). However, to really understand the significance of this work, it is necessary to read what the author has published after the appearance of this book in 2011 in France. I refer here to two resources, one is a seminar that Garcia gave at the École Normal Supérieure in 2012, and the other is his epilogue to the recent book of the philosopher Mehdi Belhaj Kacem, Algèbre de la Tragédie (see Garcia, 2014).The author presents his critique in the first sentence of Form and Object: ‘our time is perhaps the time of an epidemic of things … a kind of “thingly” contamination of the present’ (p. 1). This critique is clearer in his 2012 talk, in which this ouvrage is presented as an attempt to lead us out of the 20th-century philosophical paradigm, namely thingification. Garcia (2012) has five streams of philosophy in mind: (1) the dialectical tradition that fights against the reification of things; …

KW - Digital media

KW - Cultural studies

U2 - 10.1177/1470412916630704

DO - 10.1177/1470412916630704

M3 - Critical reviews

VL - 15

SP - 288

EP - 292

JO - Journal for Visual Culture

JF - Journal for Visual Culture

SN - 1470-4129

IS - 2

ER -

DOI