No, it’s not the one about absolute vs. relative space. In fact, the challenge Graham Harman takes up in his latest book, Immaterialism, wasn’t so much a challenge issued by Leibniz as a throwaway comment about real objects and the Dutch East India Company. Having rummaged through the dustbin of philosophical history, Harman found Leibniz’s comment, uncrinkled the paper, and stuck it to his refrigerator door. At least that’s how I imagine it.
There’s a part in The Being of Analogy where I claim I don’t really know what “scientism” is supposed to mean. That was a bit of disingenuous rhetorical flourish used to distance myself from the term, and I probably shouldn’t have said it. I know perfectly well what it means and why it exists, but I’m still uncomfortable with it. I’ve been uncomfortable with “scientism” ever since I made the transition in graduate school from physical anthropology to English studies, which is when I first encountered the term. I identified then as a lone scientist besieged by an army of deconstructionists, and, as such, “scientism” smacked of glib, kneejerk anti-intellectualism. It still feels pretty kneejerk to me, but I no longer see it as glib or anti-intellectual. My beef with it now is that it’s too ambiguous and it’s often a gateway to either hypocrisy or disengagement with science.