Event

Event Horizon, Geoffrey Chandler (http://iasos.com/artists/chandler/)

Events are decentered and non-relational, and always a kind of creation (the event is the very introduction of novelty into existence.) As the substance of history events amount to  chasms spliting the world in two, and sometimes sweeping it away, or even shattering it to pieces. The event insofar as it is always already the production of revolution, is the very becoming of becoming.

Now, an ontologist naturally grasps the event precisely through its diaphanous non-identity, in its differential externality, and especially as a kind of infinite multiplicity. The event is understood then as a kind of hyper-being, a without-being which enters into being through –what, precisely? The void — which is to say, it must create itself through a bizarre repetition, but whence? An infinite dissemination is demanded. And what of the turbulence of the Event, its volcanic or cyclonic roaring?

Emancipation can be understood as the liberation of forces necessary to produce the will to resistance. This event is indeed “eternally recurring”: strained ears may catch the distant footfalls of daybreak, and the dangerous voice of a love without a history and without hierarchies — which is, after all, not a signifier to be interpreted, not a “meaning,” but an asignifying rupture, already an act of creation.

Quiet

Silence, that shadow of language in which everything is nevertheless said, is today almost always but a lapse, the momentary oversight of an animal which acts as though in speech it found its very reality, its absolute and primary function. The distinction between language and noise dwindles, and yet is taken all the more seriously. Too often our silence seems but a desire to escape noise; it is so rarely to evade our enslavement.

And so one but barely and insubstantially glimpses that Silence which is both resistance and elevation, even a kind of victory against a terrible foe, which is not without its spoils. To discover language is in fact to be without a language, a radical immediacy which at once shatters every moral or political claim, and every shred of symbolism; and at this point many things are possible, indeed, too many things: a violent regression to the prelinguistic, a wispy and premature transcendence to the postlinguistic, or finally the immanent resistance and spontaneity of the counterlinguistic.

The necessity of silence in the transformation of the soul cannot be overstated. That indeterminate silence in which sublime meditation, the uncanny intermediation of thinking, takes place — is a warlike silence. For language as such does not think but merely tyrannizes, blindly suturing truth to meaning, a neuroticized “schizophrenia” whose experiments lead inevitably into a cavernous abyss.

Soul

World War I, Wasily Kandinsky

A man like Kant can explain the beautiful in terms of a pure disinterested pleasure — such a knotted definition is not in itself surprising, nor is the kind of cynicism about the potential and limitations of life which is quite effectively communicated thereby. What is curious is that he in fact means to enhance the importance of artistic creation by converting the unsettling power of the artist into a kind of channel to a familiar universality. Is the beautiful not, then, grasped – but grasped in precisely at its most narrow and isolated state, through a transcendental enframing, even as an annihilation of life itself: as a kind of dazzling infinition which nonetheless does not interact with our conscious interest but with our immaterial, intangible “soul”?

There is even almost a kind of foundational axiom of psychoanalysis embedded in Kant’s definition (of course a paradox): there is no pleasure except in losing the possibility for pleasure — the glare of infinite Being when one has finally completely lost one’s identity, and dissolved oneself into the universal (father-mother)… The deep pessimism expressed in this kind of escape, this resentment of life which is by no means peculiar to Kant, is nevertheless quite clearly the pulsing thread underlying his patchwork labor in his “critiques” of the mournful becoming of things. We find in psychoanalysis as well such a stoic willingness to defend the infinite ‘metaphysical’ essence which refuses to escapes its container: and always he leaves open the possibility that human beings are indeed the receptacles of divine messages, channels of pure truth. Frames…

Return

Will. The question of the will is not whether to emphasize cycles or fluxes (identities or events, structures or processes, concepts and percepts or acts and effects); still less how to conduct a grand unifying synthesis of the two — events and processes as differing stages or aspects of what is ultimately some overly ideal dialectical Unity; the question is rather, first and foremost, to determine how we can possibly proceed (vis a vis the unconscious) given the radical discontinuity between the two accounts of thought and existence. A theory of the will (a diagnostics of the sick will and a genealogy of the healthy, that is to say the real analysis of the unconscious) must affirm the divergence of a purely ‘immanent’ theory of flows and a purely ‘ideal’ theory of machines. Yet the very difficulty in convincingly theorizing the will is precisely the fact that these two modes of interpretation beg one another and are ultimately cut from the same cloth; a successful account of the will cannot disguise the deadlocks which have hitherto almost completely blocked the progress of understanding the unconscious. (It was owing to the sterile dogmatism wherein both accounts decayed for centuries, each thinking itself “complete,” that their kinship and even mutual implication had been able to go so long unnoticed.)

Resemblances. The event has an excess over existence, as a surplus; must this intimate some radical intervention of Truth or more simply, an intangible and virtual dimension of immanence — that the event happens to return, perhaps without limit, breaking with the continuity of resemblances, linking up with a pre-individual and differential flux?

Ground. Becoming can also be understood as a terrible guest: a noisy, ill-mannered, and parasitic inhabitant of beings. Both noise and parasites (and bad manners for that matter) indicate pathways to grasping becoming — these transversal or transevental vectors each affirm a dangerous divergence from the smooth severity of the host or background. Becoming fractures (a) being into a prism: it is precisely the assemblages of parasitic flows of matter and of life which collectively constitute “becoming,” the eruption and eviction of Being; and yet, in another sense, the singular, material and sufficient cause of existence.

Degeneration. Growth (whether cosmic or vital) is never simply a question of similarity, it is not a matter of the general but rather precisely of the repeated: not of convergent series but “degenerate” planes and lines which expand only through a rigorous fragmentation, a limitless mechanism of tortuous recurrence. What is ontologically primary are these infested and “aware” surfaces, the resurgence of certain parasitic elements within the event, the systematic degeneration on the part of the surface of being, the positive knowledge of our incapability to maintain the stability of the surface against the rising ground.

Differently

This creature Life, beyond all evaluations, remains an uninterpretable difference — a kind of difference which is primary with respect to a differential identity, a difference which directly induces individuation, and thereby also seduces us to imitation, to the law of identity, and the shackles of representation. Difference for itself becomes the enemy and not a single word is possible on the value of life; how can we interpret this chaosmogenetic reality, arrive at by subtraction this very truth which endlessly ruptures with the signifying systems we use to interpret the world to another? It seems to verge on a kind of heresy, a prediction of apocalypse with respect to philosophy as such: can a mathematization, an axiomatization of the real take place?

The enormous suffering which has gone into everything beautiful is a misery which not only fails to become sensible in the light of Being, but which forcibly undermines the notion that all descends from pure forms (existence from Idea; God as pure and liberating Force of truth) rather than through the violent admixture and interpenetration of wildly heterogeneous forces and bodies (existence from cruelty; God as the tortuously circular Process of differentiation.) A metaphysics from the absolute will to tragedy is an anti-moral, materialist, atheist metaphysic: the singular vision of the real in which our decisions could be dangerous (need I mention also the only one in which knowledge necessarily involves suffering and self-deception?)

Thinking is precisely this adventure which connects its desires not to an identical reality or a primary nullity, but precisely to the an-identical, the differentiality of existence. Not a kind of compromise between two poles of the idea but a war with the arbitrary division of the idea into isolated components, the body of Life into organs without bodies. “We have to learn to think differently — in order at last, perhaps very late on, to attain even more: to feel differently.” Nietzsche (Daybreak, II.103)

Connect

In the spirit of encouraging discussion, we’ve added a chat room to the site. You can use it by going to the ‘Talk’ section, or you can try it out here.

Fractal Ontology – Fullscreen

Firestorm

Bomberg, The Mud Bath

Twins. Capitalism is nihilism, an endless betrayal of production in favor of an infinite — imaginary — debt or Void, which implies the transcendental equivalence of all processes, their essential or characteristic meaninglessness. Indeed the hostility towards life evinced in the machinations of capitalism are strictly correlate to the heterogeneous means by which nihilism achieves its destructive victory: through a generalized deterritorialization which can barely halt before its radically external, schizophrenic limit.

Firestorm. Heidegger reminds us that despite our apparent control over the machines we create, that in fact we do not even control the desire within us which causes us to create, to use them, or to extend our control over the world through the conception and production of new machines. To this problem, indeed, there is no solution, and very likely there will never be any solutions. The mystery, the secret truth of desire, lies within the machine.

Woman

I mean to say that the world is full of beautiful things but nevertheless poor, very poor when it comes to beautiful moments and unveilings of these things. But perhaps this is the powerful magic of life: it is covered by a veil interwoven with gold, a veil of beautiful possibilities, sparkling with promise, resistance, bashfulness, mockery, pity, and seduction. Yes, life is a woman.

Friedrich Nietzsche

Pathways

Joel Isaacson, James Joyce (1998)

War on Information. Idealism begins with the proposition that life is futurity, yet attempts to halt before the inevitable futility this produces, the cancerous desires which follow, not from “particular” notions, but precisely from the incorporation of Truth into life, that is, the incorporation of a point of ideality into the social diagrammatics of thought. A bad conscience, alienation, a nullity or ‘nihilism,’ is the necessary counterpart to this process of internalization of the infinite (or at least a “point at infinity”) into the collective machines through which the world is enunciated. Existence as the stability of identity is the absolutely firm foundation upon which all idealism has hitherto constructed its watchtowers and fortresses.

Ipseity and Illeity, or Thinking Ethics without the Other of the Other

In conversation three of Ethics and Infinity, Levinas recounts the philosophical and existential implications of the il y a, the ‘there is’ or what he calls the “phenomenon of impersonal being” (48). The “there is” is many things at the same time: it is a belief, a feeling, an experience and even an affect (the source of the Judaic affect proper to one of philosophy’s “turns” in the 20th century) on one side and an ontological claim, an objective state of affairs, and even the (proto-)origin of Being and Nothingness on the other.

Break

Nietzsche. That joy and vision should be brought to bear even in the darkest corner of the human soul — and especially upon that within it which surges upwards and beyond the human species entirely; above the world, and so finally able to see, from a vision born of flight. –To “survey” reality as though from an impossible distance, an incommensurate height.

Joyful wisdom. Science is such that it can only truly be said to exist once many powerful and warring social and psychic desires have been tamed, coerced into accord, allowed to achieve their fragile pact. (A difficult enough thing; and, indeed, the conditions for a joyful science are still far from ripe!) The result being that a scientist, insofar as he or she is a scientist, is precisely the one who is unconcerned about whether another agrees to the “truth” of this or that proposition; in every instance it is rather the force or real function which counts, which is to say: the manner in which a given idea alters, amplifies, and re-assembles already existing systems of ideas. The production of a new semiotic system is always coupled to a wide variety of psychic and social machines, together forming a new regime of ideas along with an appropriate “pragmatics” of desire. This “image of thought,” for our purposes here, can be considered simply as a series of collective practices interwoven with a multiplicity of signifying systems, the coupling of productive processes with anti-productive processes, a conjoining of systems of pure affects with order-words. A pragmatic then is precisely a ‘process’ which can be said to function ‘structurally’ only in a heuristic and reductive sense. Indeed, the reality of thought is not a stasis or immanent emptiness but rather (or more fundamentally) a transfinite process of conception, first and fundamentally a flight into new pragmatic regimes. This a conceiving of new practices  may be realized or constituted in any particular case, but only insofar as it tends to produce novel and singular functions. It is not true that the repetition of a similar effect is the origin of thinking; rather it is precisely a difference, in the last instance a shift in perspective, sometimes infinitesimal, which is required.

Novelty

Permutation. An idea, an axiom, and especially a supposedly universal system, cannot help but attach to what is readily available. A finite stock; an endless and chaotic assemblage of variations, as Levi-Strauss’ famous bricoleurs: scientists, artists, philosophers, revolutionaries — what but psychosocial handy-men, making use of what is both close by and useful, what is already and what can be quickly assembled? How could we create new machines, except by utilizing the stock which remains from previous constructions (and deconstructions)?

Michale Brun, A Moment of Silence (1/3)

Novel. The event is rare — is this not an inherently tragic proposition? Would not the souls to witness it  discover the event branded upon them indelibly, or else lost forever? For the new can indeed induce joy; yet under different conditions it is capable of producing a strain under which a break is nearly unavoidable. –Is there breakthrough, novelty, only in extraordinary cases? Deleuze reminds us that Spinoza kept for years the coat he wore the day a young man attempted to take his life, in order to remind himself that human beings do not always love thought. That the event is rare seems a platitude; yet it can be an opening for gloomy passions, for a creeping cynicism and an uncanny piety: in short the belief that there are few beings in the world capable of the creation of new capacities – new concepts, new passions, new perceptions… But we do not know the thresholds, we are groping in the dark: the event is an event, they come in bursts, and their frequency depends on the associated rates of flow. An event is indeed infinite, but to seek a living, transcendent meaning in the pure rate of innovation is to fall prey to one of the most dangerous lures for thought today. –An infinite number of effects is not a cause; nonetheless we believe in extracting the cause from ‘within’ the effect, thinking we are ‘objective’ by thus subtracting the true cause from the field of the question, all the while we are actually subtracting the thought itself from the consciousness of thought.

New Post on Gabriel Catren’s Critique of Meillassoux via Speculative Physics

Over at Stellar Cartographies there is a new post (called: Speculative realism, stamp collecting, and the question of Science) that goes into great detail about Gabriel Catren’s critique of Meillassoux on the basis of theoretical physics and quantum mechanics (lovingly dubbed by the former as “speculative physics”). The majority of the post (in reality almost already essay-length) focuses on Catren’s extensive essay that appeared in Collapse vol. 5 just recently. There are also at least 5 or 6 essays by Catren that can be found online, some more mathematical than others, but all on theoretical physics and the question of objectivity. I even have the chance and honor to translate one of Gabriel Catren’s essays for the upcoming anthology The Speculative Turn, which will feature many of the big names in the “field” of speculative realism (or transcendental realism, as Laruelle has dubbed his approach, thus reviving an older nomination that could, for example, at one time have labeled Spinoza’s approach…although he was usually considered just a dogmatist by Fichte et al.). Definitely go check this out if you have an interest in the current debates about speculative realism.

For catren’s online essays, check out “On Classical and Quantum Objectivity” and “Can Classical Descriptions of Reality Be Considered Complete?” and “Geometric Foundations of Classical Yangs-Mill Theory” and “Notes on Dilaton Quantum Cosmology” with Claudio Simeone, and “Time asymmetries in quantum cosmology and the searching for boundary conditions to the Wheeler-DeWitt equation” with Mario Castagnino and Rafael Ferraro, and finally “Quantization of the Taub cosmological model with extrinsic time” with Rafael Ferraro.

Full Translation of the Dictionary of Non-Philosophy

I have recently finished translating Francois Laruelle’s (with his collectif) Dictionary of Non-Philosophy. Kime: Paris (1998). Please feel free to spread the knowledge far and wide, because I intend this to help encourage people to start engaging with non-philosophical concepts and their inevitable entry into all facets of thinking, including the philosophical.

I also want to thank Sid Littlefield and Anthony Paul Smith for their work on some of the definitions. It makes it all the more fitting that the translation would also be a collaborative effort. In that sense, I also want to thank Joe Weissman and Chris Eby for their intellectual support, as well as Ben Woodward and Nick Srnicek for their efforts in editing the work. Lastly, I want to thank Sid again for his constant efforts towards enriching my own intellectual development and those of many others who have the veritable luck to learn from him.

Also, last but first and foremost, let me extend my thanks to Laruelle and his collaborators (A.-F. Schmid, S. Valdinoci, T. Brachet, G. Kieffer, L. Leroy, and D. Nicolet) for their endeavors to make an economy of philosophical vocabularies, i.e. a non-philosophical dictionary, possible.

Here’s a link to the pdf. Enjoy!

Noises

 

 

Non-expression. Speaking is a donation of words; but in this donation is dramatized an idea of alterity, an uncanny and infinite Power mysteriously unleashed, and this by a seemingly peaceful sharing of signs. 

Is it possible? Ten thousand years of speaking, and still we are waiting for a sign.

Problems. We owe to Deleuze the discovery that the difficulty of a problem is not simply the number of differential elements it assembles within a single ideal situation, but rather the process of problematization of an element or elements which somehow causes the contents of the problem to problematize the very situation itself. This marks  a radical becoming-social of problematics — or if you like, the becoming-event of the concept (becoming-problem.) Yet does it not seem as though this method is still profoundly Lacanian somehow, as though the real is being implicitly understood as a strange hyper-real gap between Difference and itself — mysteriously and paradoxically allowing a differentiation to differenciate itself infinitely, suspending both the emotional-organic ontology of desiring-repression as well as the mechanical logic that underlies materialism, allowing thought to move at infinite speed on a hyperplane of immanence — ripping a hole through the symbolic networks, allowing the transpiercing and reprogramming of the assemblage by the outside? The difficulty remains even if we understand the practice of militant problematization or counter-actualization to be a process of differentiating problematic or ‘insurgent’ elements of the situational social assemblage with respect to their capacity for transformation.

A certain noise is all it takes. Parasites can indeed be shaken off and immediately so; but they are chased out only by a greater noise, by the willing invitation of still more powerful parasites. –So at least there are specific cries which are anathema to a given variety of parasite: the roaring of their host-cum-predators. Of collective liberation.

Supplements

 

 

Is mathematics discovered or invented? But what if we have misplaced the scent from the start; in other words what if this clear distinction elides the process itself, if the particular and immanent relation between invention and discovery forms the basis of the ‘singularizing’ expression involved in a new mathematical proof? But a rigorous diagram of novelty itself, of the Event, seems to escape the boundaries of mathematical thought. Ontology is not the royal road to reality, any more than dreams are a singular road the unconscious. In a way, it does not even seem to get us very far at all; at least in terms of understanding “truth,” that exceptional ontogenesis of knowledge and/or being, which after all constitutes what philosophers have so far approached as the ideal “problem” according to which all others are to be modeled, and to which the creation of any new concepts must invariably be induced to correspond.

Risk. The utter annihilation of the soul is an unavoidable stage of becoming human. The human soul is restless, without certainties — at least until it has finally inoculated itself to the world, jamming any channels still open to the outside.

Nihil. Philosophy is a whirlwind from which very little can escape; the breaks are not always where they appear to be! A pure negation of philosophy remains pure philosophy; it is coded in the same semiotic, an inverse. Even suspending this decision (to separate essence from appearance) is still a philosophical position. Finally, even if we manage to truly escape philosophy and found a new science which could in turn truly take the “human” science of philosophy and grasp it as raw experimental material, the risks of a new asceticism corresponding to this “higher” rigor are nearly unavoidable. All these risks are not unlike those Nietzsche or Deleuze are continually warning us about. The worst consequence of nihilism is not necessarily that of forgetting our philosophy in our despair; rather there is a stranger, more uncanny possibility — that the pious suspension of philosophy would be capable of sweeping reality away along with it, abandoning us in some non-human plane of transcendent nullity, enslaved to transparent emptiness and arcane jargon. Nonetheless, a positive “nihilism” undoubtedly constitutes an ideal space for the creation of a new kind of science capable of grasping in turn any human science, and even philosophy itself.

 

Supplements. What is true cannot change; what changes cannot be truth — is this not the miserable dream in which too many have diffused their cleverness?

Dream

 

 

“When I’m dreaming back like that I begins to see we’re only all telescopes.”

Joyce, Finnegans Wake

 

 

Dream-analysis does not necessitate an affirmation of the existence of universal structures of expression; it need not amount to the tiresome interpretation of the same hidden message over and over again, wherein the forms of thinking and speaking and finally reality itself are rendered identical, cruelly reduced to a single and all-encompassing formula. It suffices to mention that the good doctor Freud would have us believe the dream-work is essentially uncreative, that it amounts in the end to an organic process of coding, one of unsteady translation between the sleeping consciousness and the passive unconscious, producing a kind of dense hieroglyphic writing which must then be interpreted through an analytic exchange. 

The dream understood as writing (even schizowriting) becomes poisoned; the dream taken as representation leaves us only with a kind of mindless condensation and confusion of many distinct memories. Even so, the messages are too free; Freud always seems to lose sight here, missing the material process of decoding unfolding before his eyes. We miss the dream-work entirely, we find only translation instead of production. Freud is neither the last nor first scientist to seek relentlessly to crush singularity in favor the universal — a strange moment where it seems reason itself has gone mad, engaging itself in an infinite and searching analysis “beneath” for some powerful and profoundly-hidden writing. It is this desire for some universal “meaning” disseminating itself through the dream in a distorted form which necessitates the uncreativity, the non-productive character Freud ascribes of the dreamwork. And thus the dream has already frozen, and becomes a little analysis in itself.

The interminability of the analysis corresponds precisely with this frozen process, this hideous arresting of the infinite circulation of the dream. It is only possible to open psychoanalysis to the outside by arresting its own process of continuous interpretation: “No longer are there acts to explain, dreams or phantasies to interpret, childhood memories to recall, words to make signify; there are colors and sounds, becomings and intensities… There is no longer a Self that feels, acts and recalls; there is a ‘glowing fog, a dark yellow mist’ that has affects and experiences movements, speeds.” (ATP 180) It is clear enough a non-productive unconscious could not produce a cure; such an unconscious could only accept one imposed from without, a cure intended to code and crush desire — to normalize our unconscious, not to assist its process of production. 

Words

 

 

Jargon. A word decodes by assembling: a mobile army, a mob or mass of “blocks,” segments extruded from heterogeneous flows: flows with and without codes, flows of energy and of waste, flows of debt and of money, flows of food and of goods, flows of women and children, flows of pulsing affects and flows of intricate concepts. Speaking assembles together, connects and conjoins or pervades and envelops as many radically divergent elements as possible. Language is at once unifying and fluid, both normalizing and improvised, both static and evolutionary — a system of rules neither abstract nor essentially syntactical but rather constituting a radically material and pragmatic collective assemblage.

Deleuze and Guattari argue as much in A Thousand Plateaus, suggesting the reason for the coextensivity of collective assemblages with language systems, and even with “language as a whole,” is this very fact that these assemblages express a complex pragmatic — a group of transformations which produce the very condition of possibility of language:

“… if the collective assemblage is in each instance coexistensive with the linguistic system considered, and to language as a whole, it is because it expresses the set of incorporeal transformations that effectuate the condition of possibility of language and utilize the elements of the linguistic system…The language-function thus defined is neither information nor communicational; it has to do neither with signifying information nor with intersubjective communication. And it is useless to abstract a significance outside information, or a subjectivity outside communication. For the subjectification proceedings and movement of significance relate to regimes of signs, or collective assemblages. The language-function is the transmission of order-words, and order-words relate to assemblages, just as assemblages relate to the incorporeal transformations constituting the variables of the function. Linguistics is nothing without a pragmatics (semiotic or political) to define the effectuation of the condition of possibility of language and the usage of linguistic elements.”  (Deleuze and Guattari)

 Not language’s “essence” but language’s praxis involves the complex syntactical disjunction of these wildly-varying elements; speaking is not (effectively) tracing-enunciating an ideal form by rote or metempsychotic memory. Pascal notes in Pensées 556: “Languages are ciphers in which letters are not changed into letters, but words into words, so that an unknown language may be deciphered.” It is true that speaking not only defers to but deciphers an ancient and mysterious writing. 

Guattari

 

 

On Guattari. The first ecosopher has arisen — but how to read his writings? There is not a single answer, everyone disagrees. To read Guattari without Deleuze seems like violence to the polyphonous fury of their mutually-authored works; yet to read Deleuze and Guattari seems like according primacy to the philosopher, to the authority of philosophy over psychoanalysis — asserting the traditional prerogative of philosophy over science, with the usual absent-minded condescension, a perverse kind of triumphant naivete. Our new ecosopher shrinks into the background of the literary uproar he is unleashing.

 

The strange power of Guattari’s writings is such that his works are less collections than whirlwinds, less toolboxes than roaring vortexes one is apt to be drawn violently towards: to study Guattari is neither a coincidence nor an accident (for an English academic) but rather a symptom, even a political symptom. Perhaps simply an indication of the self-destructive desire inherent to global capitalism in which the dissemination  of essentially “anti-capitalist” literature is not simply allowed but in fact widely promoted — the faint glimmer of global Renaissance. But I think Guattari might remind us of something else.

 

Political struggle is more than a linguistic struggle, a struggle with texts and pure concepts. It is of course involved with these things, but even more than these signifying systems, political resistance connects with the a-signifying as well, an order of reality more primordial than human meaning, where the distinctions imposed upon reality by our signifying regimes are rendered irrelevant and secondary. Where the cosmos as a process of production becomes perceptible, where the inhuman asignifying order of reality emerges, we may perhaps catch a glimpse of the future dreamed by our first ecosopher.

 

To have to emphasize that the asignifying isn’t the insignificant, but the non-signifying, we realize that already, we have hit the white wall. Misunderstanding is a symptom both of the origin and the impossibility of meaning. The gap between us here is not simply an aspect of the mobile wall of obstacles Guattari has prepared for his students, but already of the even more intransigent obstacles of history, society, economy — in short, the entire political “problem” of desire. A history of desire is difficult yet not impossible, but it does not begin by asking what desire is, pretending some kind of perfect and external objective viewpoint.

 

Cyclone

 

A properly ontological investigation is a ceaseless circulation around the notions of emptiness and presence, a rigorous attempt to discern the peculiar concepts of existence and nothingness, always and once again a faithful commitment to seeking out ones and zeroes. Patching up holes; but precisely in such a way that the reality grasped by ontology (like theology) is always-already as a shadow of reality, like the phantasm of another life. Cantor thought transfinite series a pure and untouchable trace of Difference. A proof of transcendence, disguised as a proof of immanence. But how else could a universal theory of events be constructed?

The critique of ontology encounters yet another surprise when it allows its gaze to move beyond the event itself. The patient observer discovers within the folds of interleaving processes an uncanny kind of hidden writing, whose nature is exceptionally difficult to grasp, for the nature of this half-erased or subtle writing ceaselessly shifts its ground as quickly as the question is posed, and can just as easily turn out to have been nothing at all. –A coincidence, upon which ontology has always made a strange decision: that being and nothing are One, existence is non-existence. God may or may not exist, but this subtle writing can be exhumed from the essences of things. It has affirmed this strange paradox precisely in order to allow a meta-philosophical plane of thought to be constructed. 

Being is the first focus of the elliptical orbit traced by ontological thinking. The basic ontological statement is made by Lucretius: all things have within them the seeds of their becoming. Even the void, absolute nothingness, can be seen as a positive emptiness capable of infinite becomings. Being can thus be seen as a kind of positive nothingness, the radically empty pure essence of reality. Hence to be is to become everything — to communicate with infinite becomings, with forces radically exceeding our “individual” structural limitations: the earth, the cosmos; animals, plants, molecules, stars, etc. Thus nothingness is the second focus of the elliptical orbit traced out by ontology, for the reason that to become capable of becoming is the event itself — the paradox which ontology affirms as its rigorous essence: to diagram being. 

Infrastructure

 

 

The essence of a channel is to transmit, to disseminate, to yield a flux. The problem of knowledge is correlative to constructing an adequate channel for the reception of an idea, the “proper medium” for a thoughts’ proliferation. Expressed in this way the “idea” is only an ideal problem, which in reality takes on an unsettling and radical complexity. The pure and implacable universality of the idea gives way to the realization of the innumerable fissures and leaks comprising the real — and quite organic — larval origin of thought. 

A kind of thought which, to be sure, still does not issue from myself, and which is neither memory nor imagination, but is rather a thought which breaks through, which traverses me. Hence the universal is always shot through with contingency, a pure implacability which rests precisely upon history, upon the conquering, the decimation of nomad flows indecently refusing to conform. The drive to systematically master desire, for a generalized and radical constructivism, the subtle and uncanny “inner” dynamism of our age, is bent upon a wholesale transformation of the fundamental essence of humanity. 

The breakdown of this machine, this doom upon the universal, is perhaps capable of reproducing itself virally — even as a snapshot of an image of thought in the very process of decomposing (and in relation to which all philosophical gestures seem but supplications, and — so much more rarely — vindications.)

A new medium always is, it must be, painstaking crafted: for once forged, a channel exists only the precondition of a flow, and even upon the continuity of the flux. 

I want to think the concrete peculiarity, the absolute singularity of any channel as such. The continuous flow of water through the machinery of a dam, of a pipe; the unending drift of signals across our always-on global information networks. 

The channel faces every military risk imaginable: takeover, subversion, blockade. But it also faces every theoretical risk imaginable: hyper-specialization, perversion, madness.

Yet the truth is that a channel is only and always a meta-channel, an assemblage, a channeling machine blending very different channels together, and which itself forms a channel in relation to even greater such channels. Whether of water, cement, metal pipe, twisted cable or realized in the very trembling of air molecules, the channel compels us to turn towards what remains, what is not swept away by the flows.