certainty, disorder, history, intensity, number, rigor, rupture, system, value



This creature Life, beyond all evaluations, remains an uninterpretable difference — a kind of difference which is primary with respect to a differential identity, a difference which directly induces individuation, and thereby also seduces us to imitation, to the law of identity, and the shackles of representation. Difference for itself becomes the enemy and not a single word is possible on the value of life; how can we interpret this chaosmogenetic reality, arrive at by subtraction this very truth which endlessly ruptures with the signifying systems we use to interpret the world to another? It seems to verge on a kind of heresy, a prediction of apocalypse with respect to philosophy as such: can a mathematization, an axiomatization of the real take place?

The enormous suffering which has gone into everything beautiful is a misery which not only fails to become sensible in the light of Being, but which forcibly undermines the notion that all descends from pure forms (existence from Idea; God as pure and liberating Force of truth) rather than through the violent admixture and interpenetration of wildly heterogeneous forces and bodies (existence from cruelty; God as the tortuously circular Process of differentiation.) A metaphysics from the absolute will to tragedy is an anti-moral, materialist, atheist metaphysic: the singular vision of the real in which our decisions could be dangerous (need I mention also the only one in which knowledge necessarily involves suffering and self-deception?)

Thinking is precisely this adventure which connects its desires not to an identical reality or a primary nullity, but precisely to the an-identical, the differentiality of existence. Not a kind of compromise between two poles of the idea but a war with the arbitrary division of the idea into isolated components, the body of Life into organs without bodies. “We have to learn to think differently — in order at last, perhaps very late on, to attain even more: to feel differently.” Nietzsche (Daybreak, II.103)

channel, communication, flux, idea, knowledge, machine, network, system





The essence of a channel is to transmit, to disseminate, to yield a flux. The problem of knowledge is correlative to constructing an adequate channel for the reception of an idea, the “proper medium” for a thoughts’ proliferation. Expressed in this way the “idea” is only an ideal problem, which in reality takes on an unsettling and radical complexity. The pure and implacable universality of the idea gives way to the realization of the innumerable fissures and leaks comprising the real — and quite organic — larval origin of thought. 

A kind of thought which, to be sure, still does not issue from myself, and which is neither memory nor imagination, but is rather a thought which breaks through, which traverses me. Hence the universal is always shot through with contingency, a pure implacability which rests precisely upon history, upon the conquering, the decimation of nomad flows indecently refusing to conform. The drive to systematically master desire, for a generalized and radical constructivism, the subtle and uncanny “inner” dynamism of our age, is bent upon a wholesale transformation of the fundamental essence of humanity. 

The breakdown of this machine, this doom upon the universal, is perhaps capable of reproducing itself virally — even as a snapshot of an image of thought in the very process of decomposing (and in relation to which all philosophical gestures seem but supplications, and — so much more rarely — vindications.)

A new medium always is, it must be, painstaking crafted: for once forged, a channel exists only the precondition of a flow, and even upon the continuity of the flux. 

I want to think the concrete peculiarity, the absolute singularity of any channel as such. The continuous flow of water through the machinery of a dam, of a pipe; the unending drift of signals across our always-on global information networks. 

The channel faces every military risk imaginable: takeover, subversion, blockade. But it also faces every theoretical risk imaginable: hyper-specialization, perversion, madness.

Yet the truth is that a channel is only and always a meta-channel, an assemblage, a channeling machine blending very different channels together, and which itself forms a channel in relation to even greater such channels. Whether of water, cement, metal pipe, twisted cable or realized in the very trembling of air molecules, the channel compels us to turn towards what remains, what is not swept away by the flows.