darkness, determination, difference, form, Hegel, infinity, iteration, Lao-Tzu, light, multiplicity, Plato, purity, safety, situation




What is the nature of the difference between reflection and immediacy, between the orders of thought and of our inescapable exposure to light, to noise, to the proximity of another person? Between blindness and synesthesia, a word — a universe. Between the instant and the timeless, a positive indetermination which ruptures with the order of both image and essence, disrupting the fragility of duration as well as agitating the eternal time of truth — in short forcibly opening thought onto the pure multiple. 

Determination almost annihilates multiplicity, for unlike the one with its tiny arrow, (beholden to the singular, microscopic graph of substitution) with the multiple there is only noise — no categorical tables, no certain translations. Upon multiplicities, determination (especially as network, as protocol) is the work of almost total negation, a triple erasure whose traces are then painstakingly classified: subtraction dominating the supplement, an order without order. “Science is not necessarily a matter of the one or of order, the multiple and noise are not necessarily the province of the irrational. This can be the case, but it is not always so.” (Serres, Genesis 131) So what is it to “take” pure multiplicity as an explicit object for philosophy, for science, for politics, for art? What is it to think these surging flocks of singularities, or even to produce these dense aggregates of interconnections — dreams, the sea, time? What does the ego become, once one begins to think, to think the multiple as such? 

A transistor, a becoming, open at any rate to the noise of the sea: a model of knowledge, certainly, but also of the world. At once, all at once. Thought circulates, agitates through a radical indetermination in which it finds its singular positivity (if I may be permitted to say so, its humanity or humility.) A rigorous determination of multiplicity can be found in Plato and Hegel — hidden by the divisions characterizing the form of the Good, or the Whole — no less than in the Lao-Tzu, where multiplicity is reflected through cosmic experience itself and finds continuity only though the rupture of assigned identities: “From way-making arises continuity / From continuity arises difference / From difference arises plurality / From plurality arises multiplicity.” (Lao-Tzu, Daodejing 47) Thinking turns away, escapes at once, misses the point, goes astray; it is fluttering and chaotic, in the same way the world is turbulent. Always between sleep and consciousness, word and cosmos, being and nothingness, number and letter. No figure of thought, no poem or formula, could represent the multiple — no gesture could safely reproduce it. What is the multiple but pure risk, the becoming-excluded of the third, the very involution of the “safe” observer? The one in the other, without representation; the me within the multiple, the multiple in me, all at once and without extension. No distance is great enough, exposure is inevitable, we must respond.

The essence of the generic is finitude, an infinite displacement; the meaning of finitude is noise, an infinite repetition. There is a darkness and incompleteness at the very heart of knowledge, a heresy in the most rigorous formulae, a dangerous obscurity and black magic in even the purest thought. Finitude implies iterability, proximity, futurity, in short: society, noise, time, the sea. Being coincides with a generic excess, and essentially refers beyond the situation, to a process of connection to the infinite, to an outside, to pure multiplicity. Thinking — what but a conversation, a dance for two? Being and becoming, logos and chaos, image and essence, time and light, movement and rest. Before the dance begins, and between each pose, there must be a step, a measure, a form or transformation, a pause: a resonance and reception, an order and a response, silence and exposure. 

A suppleness is needed in order to hang in-between, a certain light-hearted spark without which the dance evaporates. Yet hardness is needed in order to maintain the vulnerable posture, tense, pronate. Finitude ceaselessly iterates, rapidly alternates, suddenly disintegrates. Absolute knowledge and absolute ignorance are both impossible; the question is one of phases, degrees, angles, senses. Thought is submission and mastery, learning and teaching, power and humility at once. Mastery without mastery, submission without submission: the situation presented produces a new situation, which itself needs reiteration. How to translate the infinite, the multiple, this conversation without words, this text without image? This formlessness of the purest form, this uplifting of the veil, this pure impurity. 

black hole, disjunction, ghost, infinity, light, message, possibility, reality, words




Between the terrible clarity of the sun, and the secret power of the night, a fault-line. Dusk: neither the bright sun of madness or the black hole of God, neither a messenger or a channel, but the infinity of their absolute interconnection — which is surely also to say, their complete disintegration. 

Between growth and decay, learning. Instruction crosses between, voyages outwards, away from the familiar. An exodus. 

Between saying and doing, an operation without a name. Between the general formula and the singular revelation, the unimaginable — an alterity which effaces itself, a dangerous and uncanny law of bifurcation. 

Haunted by the infinite, the disjunction allows a momentary glimpse. 

A screen or window, upon which an invisible writing inscribes itself: this crystalline, pulsing thread between the sense of sensation and the sense of signification. A klaxon.

A transistor hums, a soul awakens: the message interrupts itself, the medium fragments. 

An infinite (verbal?) disjunction: an imagination which realizes, a reality which imagines — an absence which haunts the living, the troubling presence of the dead. Science and vivisection, culture and decay. And between these two streams, in the middle of the two foci? 

Time is bifurcated, the light by which light amplifies itself: playing, dancing, rippling… And beyond this mirrored prism, a signal lingers.

Beneath memory, a message, a crystal screen. Anarchy enthroned, pure love and infinite possibility at once.

Beyond power, humility.

What is needed now? Nothing but a split, a hinge — the tiniest crack…

being, blanchot, ethics, event, exteriority, future, gleam, Hegel, history, infinity, judgment, levinas, peace, Politics, totality, vision

Notes on Totality and Infinity

Does objectivity, whose harshness and universal power is revealed in war, provide the unique and primordial form in which Being, when it is distinguished from image, dream and subjective abstraction, imposes itself on consciousness? Is the apprehension of an object equivalent to the very moment in which the bonds with truth are woven?


I will not say that the disaster is absolute; on the contrary, it disorients the absolute. It comes and goes, errant disarray, and yet with the imperceptible but intense suddenness of the outside, as an irresistible or unforeseen resolve which would come to us from beyond the confines of decision.

Blanchot, The Writing of the Disaster

Levinas begins the preface to Totality and Infinity by asking whether war is not the most serious objection to the lucidity — the sanity — of ethics. For war robs our institutions and obligations of their eternity; it is the concrete suspension of the ethical. In war morality vanishes. The violence of war does not only affect us as the most real, the most palpable fact, but as the very truth of the real. Thus it is not just one of the ordeals morality lives. War renders morality derisory, rescinding its imperatives for the interim. Politics, winning at any cost, is enjoined as the very exercise of reason itself — opposing itself to morality as philosophy to naivete.

Fragments of Heraclitus are unnecessary to show that being reveals itself as war to philosophical thought. Reality rends the words that dissimulate it. War is produced as the pure experience of being, cracking the veils which covered its nudity. The ontological event of war is mobilization, a casting-into-motion of beings once anchored in identity. The trial by force is the test of the real. Yet the violence of war does not consist so much in injuring and annihilating people, but in interrupting their continuity — forcing them to play roles in which they can no longer recognize themselves.

People are made to betray not only commitments but their own substance, and made to carry out actions that destroy every possibility for action. “Not only modern war but every war employs arms that turn against those who wield them.” War produces and establishes an order from which nothing and no one can keep their distance. Nothing remains outside. War does not manifest exteriority, the other as other; it destroys the identity of the same. The vision of being glimpsed in war is “totality,” a vision-in-one which dominates Western philosophy.

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being, event, face, gift, infinity, lacan, language, levinas, logic, machine, silence, turbulence, violence


Responsibility is what first enables one to catch sight of and conceive of value.
Levinas, Otherwise Than Being 123

Beyond the question of being and non-being, language is not the event — but rather a process of assembling unformed and unspecified elements, an abstract machinics which imagines new forms for itself by correlating the various distinct orders of reality with a plane of consistency in which a unified vision becomes possible — in short uncovering the infinite possibilities of the event. But this apparition of the event in its infinity would be only terror, the dark depth in which all mixtures are possible — and nothing is outlawed — were it not for the ambiguity of silence, the “not-yet” which the event, the “given” or gift, makes possible, and which makes possible the infinite time of cohumanity.

In speaking, reality opens itself up to an order without signification or concept, lost neither in the depths or heights but in the very shape of the world, the surface itself, a topological mode or order of being issuing neither in sound or light but in an idea given me by the other, the gift of language. In expression being can become free. Language is the discovery not only of novelty but justice itself; the enjoyment of discovery is essentially social. The event is not revelation but a secret apology, a map of the vortex. Turbulence is lucidity.

Black holes are everywhere, and this prohibited prohibition permits everything: the torsion of language disarticulates the tension of the soul. Beyond the face there is a paradoxical and two-sided barrier, an apparition which interrupts the symbolic order of discourse, as though by a lateral or diagonal movement between the signified and the non-signified. By an astounding finesse, speech uncovers the world as a lesson or donation.

Debt and faith are born simultaneously. Language is justice — a gift — only when it sheds its anonymity to become universal, not by inventing a world-beyond-the-world, but by reconciling us to one another. It calls us to hear a there-is rustling behind the void.

Hence the notion of event correlates at least three distinct orders of relationship between possibilities: a relative-absolute conjuncture uniting singular events and possible worlds; an absolute disjuncture prohibiting certain events from certain worlds; a trans-evental function sweeping up worlds and events.

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counter-deity, Deleuze, ethics, event, infinity, light, materialism, music, Nietzsche, Plato, poetry, science, socrates, Spinoza, stoicism, theology, virus, void

Production, Division, Excess: Spinoza, Nietzsche and the Event


The essential is never perceived in sheer multiplicity or in first impressions.

Henri de Lubac

In Nature there is nothing contingent; all things have been caused by the necessity of the divine nature to exist and produce an effect in a certain way.

Spinoza, Ethics

The wise person is free in two ways which conform to the two poles of ethics: free in the first instance because one’s soul can attain to the interiority of perfect physical causes; and again because one’s mind may enjoy very special relations established between effects in a situation of pure exteriority… The question becomes: what are these expressive relations of events?

Gilles Deleuze, Logic of Sense 169-170

It is no more desirable, if it is even possible — and there is no more absurd “if possible”! — to liberate the soul from fear than to rescue the body from suffering. Could there be a courage without cruelty, and a pure joy devoid of violence? Terror, like joy, paralyzes, breaks reason apart — it distracts with a simulation. Not the void, but the unformed, is the origin of sorcery. We admit the dimension of the terror of the inhuman appears entirely negative, a sickness — a peculiarly “human” horror of the unknown. Lygophobia. Freud called it a manifestation of separation anxiety. The demand for certainty is part of the basic text of human nature. The will to truth is thus paradoxically a kind of poesis, a creative fire driving out the darkness. At the limit of metaphysical interpretation, light signifies pure love, it rips apart the bonds of meaning, it is pure signification itself, the voice or song of the universe — and the noisy soul responding. And it is with a second and far blacker paradox that counter-signification reaches a point of critical mass, where the absolute “material” of destructive terror — brought to an unbearable intensity by a fixated or excessive gaze, by a dangerous exposure (to noise, light…) — is transformed all at once into the positive, immanent criteria for science, that is: for a dangerous and powerful thinking of the real.

Thus at the deconstructed origin of analysis we find a deferral. It is not enough to say deconstruction must be deconstructed. We must be clear: analysis breaks and we desire this specifically. It is part of the text. It’s how literature begins. In psychological terms, we are always about to discover “it” was already broken. Exactly: where it was… But if there is a productive diagram of science itself, its constitutive disjunction may be witnessed in this joyous cruelty of overturning analysis: anti-philosophy, drawing finite boundaries, inventing counter-positions. Experiment! A quantum riot, metaphysical terrorism, a billion home-made atom bombs. It’s how science begins. We know it can be done, but is it enough? There is no answer to this question. You cannot know in advance whether or not an experiment will succeed. But here there is still much for philosophy to do — not say, for even in saying, philosophy still must do.

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counteraction, difference, ego, experiment, infinity, information, intensity, light, machine, media, metaphysics, monad, noise, origin, society, structure, transcendence

Counter-action: Reflections on Sensory Anthropology

Towards a Metaphysics of Noise
Let us return to the ‘alternate’ origin in noise, the conditions for any structure. From background noise to blank nothingness to signification: three distinct moments.

Back again to the process of the development of the other structure: from noise into information.

Mediation: the propagation of light which opens up space by filling it, makes absence present, sensible. The other structure: from spirit to letter; from ruptures, an alien coherence; from the whirling vortex, a noisy dawn.

Noise drives away the parasites — it clears space by infesting it. Noise opens space, provides a substratum for objects. As a condition of logic, a pre-logical polyvalence. The parasite is cosmic, a secret name of God — a profane transcription…

Three aspects-moments in the propagation of noise: homogenization, purification, radial distribution. A convergence of an infintite self-identity into a pure singularity: the monad, logical isolate, fragment and totality.

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alterity, concept, critique, ethics, infinity, language, metaphysics, morality, ontology, Politics, power, production, theory, time

Temporality and Power: The Politics of Absence


In the relation of the human being to language, a process is reflected that extends to the relation of the human being to beings in general: The scientific knowledge has become the standard knowledge! The other: thinking, spirit of language, history, culture is still there, yet dragged along into a certain indeterminateness.

It is decisive that the consciousness was lost as to where this other belongs and of what kind must the reflection be in order to still experience it essentially.

Martin Heidegger, On the Essence of Language

One is substituted for another. The Other is already a replacement: stood in front of, signified for, stereotyped, “represented.” Always already excluded. Alterity is secrecy, criminal, “terrorist.” The other is an unsurface, continuously fragmenting, always already a mute revelation of presence-within-absence, an irruption of pure expressivity conveying without mediation the disunity constitutive of production. A signal which effaces itself, fracturing identity and imploding the non-position at the heart or essence of expression.

The degradation of the other in (through) writing, even through speaking itself and in what is before speaking, in the materiality of the saying and in the voice, already in the other’s cry of pain or even the internal distance wherein I myself become alien, become other before my own suffering and “involuntary” reactions — all these complicate an analysis into alterity, into the other nature of space. The politics of alterity, of absence, the comprehension of the place of the other, takes place outside of our dialogical place-together, outside the infinity of our interconnection. Politics operates not in but as a finite emptiness, a literal or material void which is applied to society like the one-sided edge of a surgical knife.

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