Paul Virilio

According to two biographers, Virilio was a "historian of warfare, technology and photography, a philosopher of architecture, military strategy and cinema, and a politically engaged provocative commentator on history, terrorism, mass media and human-machine relations."

Paul Virilio was born in Paris in 1932 to an Italian communist father and a Catholic Breton mother. After being conscripted into the army during the Algerian War, Virilio attended lectures in phenomenology by Maurice Merleau-Ponty at the Sorbonne. In 1998, Virilio began to teach intensive seminars at the European Graduate School. His final projects involved working with homeless groups in Paris and building the first Museum of the Accident.

Virilio coined the term "dromology" (based on dromos, an Ancient Greek noun for race or racetrack) to signify the "logic and impact of speed". Dromology is important when considering the structuring of society in relation to warfare and modern media, as the speed at which something happens may change its essential nature, and that which moves with speed quickly comes to dominate that which is slower. Hence the study of dromology "necessarily implies the study of the organisation of territory, [as whoever] controls the territory possesses it. Possession of territory is not primarily about laws and contracts, but first and foremost a matter of movement and circulation".

Virilio was one of the many cultural theorists (and other postmodernists) criticized by physicists Alan Sokal and Jean Bricmont in 1997 for what they characterize as misunderstanding and misuse of science and mathematics. Virilio's works are the subject of chapter 10 of Fashionable Nonsense. Their criticism consists of a series of quotes (often long) from Virilio's works, and then explanations of how Virilio confuses basic physics concepts and abuses scientific terminology, to the point of absurdity. In the authors' words: The writings of Paul Virilio revolve principally around the themes of technology, communication, and speed. They contain a plethora of references to physics, particularly the theory of relativity. Though Virilio's sentences are slightly more meaningful than those of Deleuze-Guattari, what is presented as "science" is a mixture of monumental confusions and wild fantasies. Furthermore, his analogies between physics and social questions are the most arbitrary imaginable, when he does not simply become intoxicated with his own words. We confess our sympathy with many of Virilio's political and social views; but the cause is not, alas, helped by his pseudo-physics. A criticism of a passage often reads something like this: Here Virilio mixes up velocity (vitesse) and acceleration, the two basic concepts of kinematics (the description of motion), which are introduced and carefully distinguished at the beginning of every introductory physics course.[221] Perhaps this confusion isn't worth stressing; but for a purported specialist in the philosophy of speed, it is nonetheless a bit surprising. They end their chapter with a long quote followed by this comment: This paragraph — which in the French original is a single 193-word sentence, whose "poetry" is unfortunately not fully captured by the translation — is the most perfect example of diarrhea of the pen that we have ever encountered. And as far as we can see, it means precisely nothing.