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.
The question regarding the statement thus involves the problem of the attribute or stratification; which when uttered always amounts to a kind of triangulation of the individual: the voice (which expresses nothing,) the mouth (which is speaking — or eating?), the statement (as we have seen, collective, intensive vectors of expression which are auto-projections of the social and economic space in which they are uttered). Each attribute is a way to escape the technology of the signifier; but attribution is itself this domesticating technology, a simplifying formula (Sign + Sound = Voice) which intoxicates language with itself.
This intoxication may belong in rare cases to sobriety: configurations unleashing the profound aridity of the statement, driving us towards singular and — perhaps even always peculiar, perverse — spaces where collective enunciation is possible; the revolutionary potential of any attribute is precisely in that it defies pure attribution. Nietzsche explains over and over again that we cannot assess the value of life itself; it remains an incalculable question mark whose mystery gives weight to human decisions. All attributions are ultimately of this kind; the question of the statement is that of binding a cause to an effect, attributing a signifying subject to an asignifying process. It is the power of the false itself, the imagining of subjectivity into becoming.
A voice which enunciates a content and a speaker who formulates an expression; but the expression and the content are not conjoined, the speaker and the voice are not identical. In between a contingency, a gap which testifies to a becoming. The statement is always already an echo, an asubjective enunciation, a cry or infinite speed of language which can no longer be attributed to a subject, but which nevertheless always forms a kind of spectral projection onto the economic and political landscape in which it is uttered.
Inhuman. The organization of the body, the self-enfolding or ‘bootstrapping’ of organic repetition, is also the beginning of a kind of horror-in-organization-itself. The death drive is at the beginning of culture; vengeance yet runs deepest and strongest within us — do we need to add that it is most often expressed in the form of revenge upon life?
Opening. Thinking liquifies being; it demands a kind of patience with respect to forms of expression, a strategic resilience in constructing partial formulations, slowly gathering energy for the return. The thought, perhaps, never actually arrives; which gives it a kind of radical independence with respect to writing, to history and to nature. Not transcendence but becoming-imperceptible; an openness and opening which is also the extrusion of the heart of matter into immateriality.