acceleration, Deleuze, machine, metaphysics, motion, Nietzsche, ontology, Serres, sign

Earth

In the duplicity of beauty there is the strange trope of a presence which is the shadow of itself, of a being which, anachronously, lurks in its own trace. (Levinas, Otherwise than Being)

Loyalty to Earth! There is a primordial immanence of the body, a primacy of lived experience; natural-and-spiritual forces are firstly constellations of singular point-signs, assembling lines of flight or death, and merely falsified (explicated at best) through signifying abstractions incapable of unleashing — and in fact devoted to nullifying — their chaoid variability. The Earth, whose infernal and howling depths unground the transcendence of organic representation, purifies the living death of abstraction through oblivion.

Consider the transcendent death-carrying agency transmitted by the sign, its inherent duplicity and danger. Signals hide virulent spiritual and natural forces beneath their opaque transparency, imperceptible and uncanny agencies strategically and fiercely engaged in combat against the tyranny of heaven.

The speech of angels would be the unvoice of the Godhead, the planetary annunciation of a regime of point-signals (logospheres) ungrounding or self-awakening. Desertification indexes fiery pathways to aridity, holey spaces desiccated by an eternal fire. Consider Heraclitus’ paradox of the inescapable proximity of  warmth and dryness: “[h]ow, from a fire that never sinks or sets, would you escape?”

For the destiny of matter is to be swept up and conjoined to a differential field of explosions, overturnings — to be thrown into a combat zone. Continue reading

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counter-linguistics, derrida, resistance, schizophrenia, silence

Quiet

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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.

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badiou, becoming, difference, force, function, metaphysics, ontology, virus

Other

immortal-technique

A science of being is not enough. This subtraction which purifies, this selection and division which makes holy, which ‘invents’ and ‘discovers’ truth — how could ontology do anything but give us theories of the One, of the Law, of the Real, of the existing-as-such? How could it do anything but carefully induce multiplicity to subtract itself into unified theory, divide itself into functions and axioms; endlessly seduce differences into homogeneity, and minorities into conformity; plumb the depths only in order to reproduce an absolute height for an absolute voice?

Ontology is always the political ontology of Power, taken to the absolute point of dispersion where nothing remains, everything is subtracted, except for forces and matter — only functions, pure functions, and even concepts are now only seen in terms of effects, the site they create, “their” ontology. Ontology as both lens and situation, a regime where truths are always the same, is insufficient as long as it remains without a phenomenology of becoming, the concept as event, coming from outside of being which throws existence into doubt.

Multiplicity is first apprehended as risk, as danger; this much seems to be always already understood. The ontological question is how much can we take, what can be subtracted — from the situation, in short from life. Life as subtraction and transubstantiation. The holiness of being should not be misunderstood, for we encounter the most peculiar bifurcation precisely here, the curvature of space itself, the uncanny pull of the invisible — the Other, a zone which implies another reality — where being merges with non-being. The fold between us.

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