becoming, freedom, machine, metaphysics, noise, secret, variation

Clouds

2012-09-21 20.06.43

A sky englobes and illuminates a terraqueous sphere in the same way a biosphere recollects the scattered spirit of an earth. The sky breathes, soul of the world. Exposing nature and history to free and limitless dynamism, to an open field of differences distributed in depth. The outer limit of vision or terrestrial abstraction. The sky opens onto a virtual whole, exposing a cosmic membrane to continuous creation. How to begin with aerial roots? What would be required to constitute a joyful science of radical permutation: an oneirogenetics, or a chronopolitics? What is the becoming-imageless of the model or the law or thinking? How is it possible to arrive without returning — as though finally — at the lightest: dreams, the future, atmosphere? How might one become otherwise, through this ellipsis, in the non-image of the outside? How might these depths, aglow with inexhaustible heat, be at long last enveloped?

What does it take to soar beyond this impossible amplitude, above an eternity of magnitude; to, for once, become susceptible to an infinite resonance? What after all do signals and images have to do with noise and glare? How is it possible to activate an immunology of future light, an aerology of immanence, a generic ecology of the horizon — an exology of the sky? What finally would this mean: solidarity with air, with so many absent or phantomatic skies? To be solidary with a multiplicity of missing and denied skies; to learn to exist with a non-present sky, to live within its deferral or exteriority; to inhabit the invading disappearance of the sky. An atmosphere mediates the movement of light, conditions luminous composition and transitive duration; the very medium of expression of the lightest. The aerological architecture of dreams or the future condition a sublimation or rarefaction of time, a volumetric expansion into outer darkness, the intensification or acceleration of thinking towards the cosmos. Ascent to the imageless. What is an immunology of light?

Mediating flow, an atmosphere differentiates systems of convection, organizing degrees of intensity, concentrating pressure or distributing heat. Aerology grounds in this sense: upon the movement of the sky, aloft. Alongside meteors and upon the wings of demons. The problem of motion in general presupposes a horizontality, an indexicalization of the atmosphere which permits splitting, an aesthetics, conversation. Aristotle said Zeno invented the dialectic with his paradoxes of motion. And despite the fact that consideration of infinitesimals and limits seem to have provided an effective dissipation of the paradoxes, celerity remains the kernel of an irresolute crisis. Sky opened, irradiated by signal-sign systems, exploited and intoxicated. The skies have been lacerated, submitted to a generalized precession of simulacra, rendered to an unlimited cybernetic permutability, reduced to virtual machine parameter. Every relative horizon is artificial. Aerology is already a logic-beyond-logos of subjectivation, the sense-beyond-sensation of simulation. The play of the lightest. The sky is a river system.

How to account for the uncanny eruption of simulation within archaeology? Of the dream within light? A sky intimates without intimacy, one-way boundary of a black hole, held like a memory by the gravity of proximity. If the sky englobes a luminous body, perhaps we need an aerosophy of light. Air, the future, the outside of the outside: imperceptible except to microscopic perception, unfolding itself into this spectacle of the lightest, into living play, crystalline work of inexhaustible flow. Beyond or above time, another horizon; perhaps already a self-overcoming. Beneath the most generic ecology, or above the clouds, after eons or through dreaming, an opening onto the glacial, the unengendered, outside of the outside, beyond or above the terrestrial, a radical alterity enclosed entirely within itself, external to the absolute limit of anthropoid internality, beyond the binding of regional strategies (schizo-technological or otherwise) to psychoanalysis, planetarity, etc. Is the atmosphere not all too often equivalent to the generalized repression of thought? To the relentless destruction or subversion of the very forces that could give human labor a future? Bad stars, air: destiny defeated; decay rather than indefinite deferral. A catastrophe of substrate, closure of the open medium through which everything flows. No time for the intervention of tears, even for a finally faceless love to weep for ghosts. Only descent into night. An outside which infects, invades, envelops.

The atmospheric as the disaster of the virtual itself, grounded in drifting but suppressive organization of bodies into rigid planetary genera. Escaping the territory. Noology of the sky, then: as all-too-anthropocene development of Ideas according to generic verticality rather than conception according to an infinite virtuality, an absolute horizon free from gravity. A sky is empty. It unbinds time and territories, provides a critical interruptive volume, locus of planetary mixture, medium of flight. Unearthing the world. Territorial encodings always-already convoke mutant universes of reference: inventing novel chaoid virtualities, populating new cities in the clouds. The in-between has an aerial-compositional substrate. Growing from everywhere at once. The lightest grounds, imperceptibly.

Free from gravity.

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becoming, event, interconnection, language, philosophy, Politics, self-organization, society

Occupy Theory!

The 99% movement sweeping the globe is indeed something new under the sun. Little molecular revolutions, the occupations are rhizomes; in this clear revolt against neoliberal “realism” who does not see the spirit of sixty-eight, dormant for a long winter of four decades, awakening once more?

Thinkers have not only the opportunity but in many ways a profound obligation to help focus and organize the will of the people, to help inspire and to amplify revolutionary reflection and affect.

While the medium of thinking is primarily writing, nevertheless theory can help crystalize and push complex systems towards transformation — towards becoming-something-else. This transformation need not, as some might have it, be specified entirely in advance; indeed, such a specification is perhaps impossible.

The self-regulated emergence or becoming of the people’s voice through the consensual decision-making mechanism of general assembly, the thunderous roar of the people’s mic, are things that philosophy should not simply note, or even sit back and interpret, but actively encourage and assist.
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desire, existence, history, idealism, micro-politics, morality, reality, truth

Pathways

Joel Isaacson, James Joyce (1998)
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.

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coding, Deleuze and Guattari, dream, freud, joyce, production, psychoanalysis, unconscious, writing

Dream

 

appiadominique-legniedelalibert-coc

 

“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. 

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abyss, birth, cycle, disorder, erasure, learning, multiplicity, parasite, trace, transcendence, universal, zero

Cyclone

vortex-street-1

 

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. 

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