change, creation, rupture, turbulence

Event

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 splitting 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?

CMS_Higgs-event

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.

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

Counter-mythology

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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On Fractal Geometry

Fractals are an example of a discovery from what claims to be a very new kind of science — a science of feedback, turbulence and emergence — which harnesses an old but ubiquitous species of chaos. A fractal can informally be defined as a recursively self-similar figure. They are not extrapolated from a geometric logic based on units. Rather fractals are constructed on the basis of an infinite program, such that the result ‘overflows’ any unitary dimension, and so cannot be said to (only) occupy ‘regular’ plane geometries (of two, three, four dimensions, or indeed any whole number of dimensions at all.)

Fractals are freaks, geometric monstrosities, pure chaos — and yet, a strange order persists behind their intricate complexity, a drunken infinity, a sublimely-tangled mess of dimensions. Fractals are a movement-image, but exactly what dynamism does a fractal capture? Not just a fracturing of the one, for fractals also construct their own plane of consistency and originate metrical regimes.

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banquet, communication, epistemology, fractal, history, humanities, information, interruption, logic, matter, michel serres, narcissism, ontology, parasite, physics, power, relation, Science / Mathematics / Technology, Serres, symmetry, time, topology, turbulence

Science and Parasites: Michel Serres and the Unification of Human and Natural Sciences

Theorem: the history of science obeys the law of diminishing returns. The first attack on the narcissism of science…

Second: if we examine the set made of the problem and of the actions that transform it, there is no doubt that it is, at the beginning, more complex than the thing itself or the process. Clearer perhaps, yet more complicated. The question can then be reexamined in order to try to illuminate this new complexity and maybe, to transform it. Thus we form a set: the chain seems unending. The strategies of intervention, the interruption of the process or of the thing, observation that seeks to clarify, photon bombardment, the inseparable association of the knowers and the known–all make complexity increase, the price of which increases astronomically. A new obscurity accumulates in unexpected locations, spots that had tended towards clarity; we want to dislodge it but can only do so at ever-increasing prices and at the price of a new obscurity, blacker yet, with a deeper, darker shadow. Chase the parasite–he comes galloping back, accompanied, just like the demons of an exorcism, with a thousand like him, but more ferocious, hungrier, all bellowing, roaring, clamoring.

Have I described the elementary link of a system of knowledge or its pathology? I do not know. Anyway, it makes work, gives sustenance. One parasite drives out another. The second attack on the narcissism of scientists. The shadow brought by knowledge increases by one order of magnitude at every reflection.

Can we henceforth do without an epistemology of the parasite?

Michel Serres, The Parasite 17

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atomism, birth of physics, declination, division, flux, lucretius, michel serres, turbulence, void

Notes on The Birth of Physics


Turbulent Flow

“To grasp more firmly the restless movement of all the particles of matter, remember that the whole universe has no bottom and thus no place where the ultimate particles could settle… the ultimate particles are allowed no rest anywhere in the unfathomable void; rather they are harried by incessant and various movement…” – Lucretius, On the Nature of Things (Book II, 93)

Protocol

Declination in a Laminar Flow

Serres begins the first section of The Birth of Physics by showing how the clinamen (atomic swerve) has been represented as a weakness of atomic theory, as a prescientific absurdity. Why has it been able to appear this way? First, because declination is a physical absurdity (since experimentation cannot reveal its existence); second, it is a mechanical absurdity (since it is contrary to the principle of inertia and would result in perpetual motion); and finally, it is a logical absurdity (since it is introduced without justification, as being the cause of itself before being the cause of all things.) Serres writes: “The thing is so absurd and so far from our experience that the physicalist minimizes it, as if to hide it.” (4)
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