production, Nietzsche, language, life, power, technology, time, space
In Nietzsche, assemblage, becoming, code, differentiation, disorder, escape, grammar, heresy, language, structure, virus on Thursday, July 15, 2010 at 12:55 am
Hypermediation. What is a statement? But the problem is already determining the singular projection of the statement onto life: both to identify the variously formed matters contained within it, with each of their constituent speeds and trajectories; but also the strata which capture and isolate (or ramify and merge) these intensities through one another. A statement is attached to productive networks which run throughout society; it is an auto-projection of the truth of society onto itself, which is perhaps to say the power of the false characteristic of a time.
Power induces, but also overflows and overdetermines the statement. The formations of power are composed of segmented, modular processes resembling and indeed modeled on the ‘rational ordered liberty’ which statements engender. The statement surveys power itself as the structuring concept for philosophy, science and politics. Yet the productive networks negotiate the statement via a complex assemblage of enunciations in an asignifying and seamless process to which no subject may be attributed. The revolutionary potential of a statement can never be said to have been completely annihilated. Furthermore, this constituent impossibility of attribution which characterizes the statement can also be seen in the way it forms a projection of the social landscape as if from any position whatsoever — or from no position at all.
Laruelle, non-philosophy, philosophy, translation
In night, other, speculation, vision-in-one, world on Saturday, November 21, 2009 at 2:26 am
Biography of the Eye by François Laruelle
Originally published as “Biographie de l’oeil,” La Decision philosophique 9 (1989): 93-104.
for Adolfo Fernandez Zoila
“Man is this night, this empty nothingness that contains everything in its undivided simplicity…he is this night that one sees if one looks a man in the eyes.”
Hegel
Supplement to Hegel’s judgment concerning man
A philosopher has never looked a man directly in the eyes. The philosopher is the man who turns his eyes away to look man in the eyes: he is a man with a distorted gaze. The philosopher misrecognizes the immediate for he himself is not immediate.
To look in the eyes: a maxim of philosophical curiosity, of its oblique indiscretion.
The philosopher is the man with an oblique gaze who lacks the straightforwardness of man.
To look in the eyes: this multiple sounds like a singular, like the penetration into the unique depths of the soul, if it isn’t simply a possibility of untruthfulness or contradiction between the eyes, quickly effaced.
The philosopher looks at man from outside: in the eyes, and he can only see the void and the night, a haze that thickens into nothingness or dissipates in the light of day.
knowledge, nihilism, philosophy, psychoanalysis, thinking
In noise, subjectivity, truth, violence on Friday, November 20, 2009 at 12:16 am
Irrealism. Modernity can be seen as a kind of victory for realism, but this victory was always already betrayed by capitalism, disseminated to death. Despite all appearances, the masks and pseudonymity of the postmodern era indicate not an abandonment of the war against cynicism and superstition, but rather a renewed undertaking of this same battle with a greater degree of caution, pragmatism and assiduity than the modern age could have imagined necessary.
Will to think. Philosophy at its very best is saddening, a cautious disenchantment: a deciphering of the hidden resentment with which we have crafted our values, the nihilism behind the idealities humanity has raised above itself. Yet how could philosophy ever have taken hold and prospered without a certain artistry in masking its true purpose from us; how could it not begin by seducing us to another reality — seducing us to reject this life and this reality? Consider that the will to think must partially close the “field” of thought, in this way allowing it to acquire definite shape and form: the force of thought severs thought from becoming, reducing the chaos of becoming into an organized noise. In this sense, the force of thought disjoins not only a given thought from what it can do but transforms the very categories of thought in order to render existence inert, harmless and ready for transmission. The innate becoming reactive of thinking is what philosophy opposes in all ages and throughout all its disguises.
Joseph Weissman
Taylor Adkins
