All 59 entries tagged Deleuze

Research Notes: Merleau–Ponty, humanist and anti–humanist science

Follow-up to Research Notes: Merleau–Ponty, the philosopher as perpetual beginner from Transversality - Robert O'Toole

Eric Mattews, in his The Philosophy of Merleau-Ponty, argues that the recasting of the phenomenological reduction is driven by a need to make sicence, and the objectivist view of the world that it encourages, realise that there is always a human element to it: perception, and the phenomenology thereof. For Merleau-Ponty, perception is always already inextricably tied to a human perspective, with psychological, historical, political. and social specificities. Following this, we could say that Merleua-Ponty argues for a humanist appreciation of science.

This makes some sense. Consider for example a science that were to conform to the most rational and well-ordered model: that of Popper for example. There is still something at the heart of such a science that we could recognize as science: perception, the attentional force that drives its selectivity, and the scientific imagination that pushes its investigative focus beyond the obvious, thus making new conjectures.

Is there an anti-humanist response? It would be necessary to demonstrate that a science without humans could percieve in an intelligent and selective attentional way, going beyond the obvious, forming new conjectures. Could there then be an AI scientist? A science without humans?

Considering the failure of the AI business, one would be encouraged to reject, laugh even, at the idea of a robot scientist. But another argument has arisen from the failure of traditional AI. Andy Clark has argued that the kind of cognitive perceptual processes that we are describing may actually happen more in the world as the operations of an extended cognitive apparatus. This is, in part, a deliberate application of Merleau-Ponty to AI. But it's side effect could be to undermine some of the humanism of Merleau-Ponty. The extended cognition thesis could demonstrate that processes such as the scientific imagination are actually much less human than we commonly think.

But we should still be cautious in calling this an anti-humanist position, suggesting an anti-humanist conception of science. Clark seems to believe in an inelliminable human element driving from some super-subjective level. To see an example of that refrain abandoned, we could turn to a more extreme position: Deleuze and Guattari. In a similar way, D&G see perception and thought as being the property of rhizomes (networks) of machines (processors). The networks and processors of human and scientific thought are multivarious, distributed and in most cases inhuman. Or rather, humans are in fact spread out across these assemblages which include social and economic organisations that control us more than we control them. This is a genuinely anti-humanist position.

But they go further. There is no recourse to an organizing driving super-subject. The drive behind perception, attention, innovation, that which can be seen as inelliminable to scientific activity, its desire, is said to be an emergent property of the assemblages of networks and proicesses: the ghost in the network. In his War in the Age of Intelligent Machines the Deleuzian Manuel De Landa demonstrates how AI science is the product of non-human forces (the military machine). In fact it is more likely that real working AI will be assembled out in the field from components combined without the conscious design of humans.

Note that this argument goes much further than the sociology of science in that it abandons the model of "rational subjects trapped in and manipulated by social, political and economic circumstance". If there is any rationality, it is out there amongst the machines. A long way from the phenomenology of perception.

If you are interested in this research, then contact me

Robert O'Toole : 16 Nov 2005 08:00 |  Tags: Anti-Humanism Deleuze Eric Matthews Guattari Merleau-Ponty Phenomenology Philosophy Research Science Scientific Imagination Transversality Transversality |  Comments (0) |  Close comments |  Report a problem

Research Notes: Merleau–Ponty, the philosopher as perpetual beginner

So far it has dealt well with the historical context, including a high-level overview of the differences between the phenomenology of Merleau-Ponty, Heidegger, Husserl and Hegel. These are all philosophers whom one would expect to see in the same sentence. But something marks out Merleau-Ponty as being very much different. Matthews states that the purpose of philosophy for Merleau-Ponty:

…is not a discovery of transcendent or eternal truths, but the adoption of an attitude of wonder, of being a "perpetual beginner". p.41

As Matthews explains, Husserl may have turned towards this position in his later work. However, much of phenomenology aims in the other direction: either epistemological of ontological transcendence. Even when trying to return to the world, it is only to recast the world as something other than its complexity.

Merleau-Ponty's phenomenology is entirely different. It shares with Nietzsche a liking for a child-like openness, a highly rational position of naivety and innocence. That's also the same ethos that sees Deleuze and Guattari talk of playing with circuits and concepts like a child plays with toys.

I suspect that this is not simply a result of Merleau-Ponty's work on psychology and pedagogy. This philosophy, like that of Deleuze and Guattari, is for a very different purpose. It is, as they say, an itinerant or nomadic philosophy. One that equips us to deal with change.

If you have something interesting to say about this entry, then contact me

Robert O'Toole : 15 Nov 2005 08:07 |  Tags: Deleuze Eric Matthews Guattari Merleau-Ponty Phenomenology Philosophy Research Transversality Transversality |  Comments (0) |  Close comments |  Report a problem

Research Notes: what is a concept? and the role of attention

Here's an initial concept map:

Robert O'Toole : 08 Nov 2005 13:58 |  Tags: Attention Concept Conceptual Components Conceptual Personae Deleuze Guattari Pedagogy Of The Concept Philosophy Research Transversality Transversality What Is Philosophy |  Comments (0) |  Close comments |  Report a problem

Research Notes: virtuality, speed, necessity and cognition

Follow-up to Research Notes: Multiplicity, co–involution, Being abstract but not generalized from Transversality - Robert O'Toole

I am now reading Andy Clark's book Being There: Putting Brain, Body, and World Together Again. This is a successful attempt to bring together strands in situated robotics (which I studied with Dave Cliff at Sussex), cognitive science, evolutionary and adaptive systems (from von Uexkull, also Deleuze and Guattari's inspiration), developmental psychology, and phenomenology.

The book contains many good observations and conjectures derived from all of these fields. But the guiding principle is that nature tends towards the simplest and most efficient solution. This is, in many cases, a devolved 'subsumption architecture' of the kind employed by the roboticist Rodney Brookes. In some cases however, a more complex solution emerges. An example of this may be simulations that act to provide "virtual feedback" within action loops:

…proprioceptive signals must travel back from bodily peripheries to the brain, and this takes time – too much time, in fact, for the signals to be used to generate very smooth reaching movements. To solve the problem, the brain may use a trick (widely used in industrial control systems) called motor emulation. p.23

__

If you are interested in this entry, please contact me

Robert O'Toole : 02 Aug 2005 11:14 |  Tags: Andy Clark Being There Cognitive Science Deleuze Extended Cognition Guattari Motor Emulation Philosophy Research Proprioception Situated Robotics Speed Subsumption Architecture Transversality Transversality Virtuality Von Uexkull |  Comments (0) |  Close comments |  Report a problem

Research Notes: Method of transversality and the method of intuition

Follow-up to Research Notes: Multiplicity, co–involution, Being abstract but not generalized from Transversality - Robert O'Toole

And for my next trick: i'll be looking more deeply at the relationship between the methods of Bergson and of Deleuze and Guattari.

Firstly, transversality is the key feature of Deleuze and Guattari's method. I need to define this more precisely, and show how it differs from other methods (dialectical, hermeneutic, phenomenological);

Secondly, i'll write an effective explanation of Bergson's method.

Thirdly, the difference between the method of transversality and the method of intuition (KAP deals with this well in Germinal Life).

_

If you have something interesting to contribute to this, please contact me

Robert O'Toole : 27 Jul 2005 11:43 |  Tags: Bergson Deleuze Deleuze And Philosophy Germinal Life Guattari Keith Ansell Pearson Method Of Intuition Method Of Transversality Philosophy Research Transversality Transversality |  Comments (0) |  Close comments |  Report a problem

Research Notes: Multiplicity, co–involution, Being abstract but not generalized

Follow-up to Research Notes: Singularity/continuum, a multiplicitous event from Transversality - Robert O'Toole

More clarification of Deleuze's post-Kantian theory of multiplicitous singularities.

"They say: look at chaos, death and by implication life, right in the eyes, get to know each individual chaos, each death and each life on its own terms."

There's no need for a generalized chaos or passage into chaos (death) in this theory. Every passage into chaos is singular, belonging to an individual or perspective, but the specific chaosmos into which it moves (and from which it is generated) is shared by individuals, deteritorializing together with relative degrees of seperation and involution. The singularity, the perspective, is therefore multiple.

In The Fold Deleuze is concerned with a second dimension (level) to these sensii communis. A superfold that traverses across the individual passages into a shared chaos, formed by the non-linear inter-relations between individuals passing into and out of a shared chaosmos. Or to be more precise, there is an iterative series of levels, from pre-individual singularities, connected up transversally by individuals, and the individuals connected up in other ways such as a socius and capitalist axiomatics.

It could be said that an abstracted Being is shared by each level, and between the levels. This being the plane of consistency or immanence. Is this just their virtuality, their shared principle or movement?

_

If you have something interesting to contribute to this, please contact me

: 13 Jul 2005 08:04 |  Tags: Abstraction Being Body-Without-Organs Chaos Co-Involution Deleuze Immanence Multiplicity Philosophy Research Plane Of Consistency Singularity The Fold Transversality |  Comments (0) |  Close comments |  Report a problem

Research Notes: Artaud, the theatre and its Body without Organs

As a break from Deleuze and Guattari, and as input for a proposed research network on virtuality and performance, i've been reading the collection of essays by Antonin Artaud, The Theatre and its Double. This contains some fascinating schizoanalysis of theatre and its Body without Organs, biological life. Here's some killer lines from the essay on Theatre and the Plague:

Above all we must agree that stage acting is a delirium like the plague, and is communicable. p.18

…conditions must be found to give birth to a spectacle that can fascinate the mind. It is not just art. p.18

The plague takes dormant images, latent disorder and suddenly carries them to the point of the most extereme gestures. Theatre also takes gestures and develops them to the limit. Just like the plague, it reforges the links between what does and does not exist in material nature. p.18

For theatre can only happen the moment the inconcievable really begins, where poetry taking place on stage, nourishes and superheats created symbols. p.18

Like the plague, theatre is a crisis resolved either by death or cure. The plague is a superior disease because it is an absolute crisis after which there is nothing left except death or drastic putrification. In the same way, theatre is a disease because it is the final balance that cannot be obtained without destruction. It urges the mind to delirium which intensifies its energy. p.22

: 11 Jul 2005 23:04 |  Tags: Art Artaud Body-Without-Organs Deleuze Deleuze And Art Delirium Guattari Performance Philosophy Research Schizoanalysis Symbolic Exchange And Death Theatre Transversality Transversality Viral Virtuality |  Comments (1) |  Close comments |  Report a problem

Research Notes: Singularity/continuum, a multiplicitous event

Follow-up to Overman, creativity and beyond transcendental recognition from Transversality - Robert O'Toole

The second chapter of Germinal Life contains some brief commentary on Badiou`s critique of the concept of event in Deleuze and Guattari. I've not succeeded in reading Badiou yet, but can understand the need for a clarification, as the concept of 'singularity', Deleuze and Guattari's event, can be misleading.

Keith writes that for Badiou:

the event does not come into being from the world, whether ideally or materially, but from not being attached to it. The event is an 'interruption' that is always separate from the world. Instead of a world defined by 'creative continuity` there is the 'founding break'.

I had, at one point, a confused concept of singularity that privileged the 'interruption' or 'coupure' (Foucault's cut/break). It worked like this:

1. The break has an irreversibility. In fact it is the irreversible – about as real as real time can be.
2. A break can be repaired, but only with the addition of something to the closed system of that which is repaired.
3. The loss of the originary state is therefore irreversible.
4. But the break also originates the new individuation, which may be the synthesis of the broken and the repaired.
5. It then acts as the singular fact of the event of that individuation.

In this model, the break is the singularity around which an individual is oriented. It is the missing, the irrecoverable, the inaccessible that prevents the individual from becoming other. We can then say that the individual is a response to the break, its activity copes with the break, with its history, its singular specificity. That coping is its function, its telos. And its tendency to either simulation or creation, simulacra or originary form, defines its authenticity. The break is the singular first and final cause.

But as Keith states, this:

fails to understand the work being done with Deleuze's conception of the event, namely that, it seeks to provide an account of how rupture and discontinuity are explicable and possible.

This is the very meaning of "schizoanalysis": looking into the specific conditions for each schizm or discontinuity, and considering how those conditions form a continuum with that which is broken, carrying it across the break.

In this way, Deleuze and Guattari run counter to phenomenology and its bracketing-out. In schizoanalysis, as for Nietzsche, everything is implicated in the event. Nothing can be bracketed out, only moved in and out of focus (or folded and un-folded). They say: look at chaos, death and by implication life, right in the eyes, get to know each individual chaos, each death and each life on its own terms…

…to look into the break is in fact to look towards a horizon in which detail disappears into confusion, into chaos. It is to look into a Body without Organs, through which one may deterritorialize by relative degrees, moving around to gain further clarity and to provoke a response, to feel its unique texture and possibilities.

This is not to deny irreversibility or real time. Or indeed that individual A may never become individual B because in doing so individual B is destroyed (which amounts to saying that there is no possible world in which A = B, the difference being absolute). Rather, we can say that there are different kinds of irreversibility. Each exchange with the Body without Organs, the horizon, is itself a different recipe of irreversibility. There are as many such recipes as there are events. In some cases they tend towards entropy. In other cases they provoke outbursts of creativity. Even the individual that seeks never to enter into the exchange, that seeks isolation in the safety of its refrain and turns chaos away with large blocks of redundancy, in fact engages in a brutal interchange with the Body without Organs and provokes a response. In all cases, whether convoluted or relatively direct, the interchange between individual and Body without Organs operates an eventual non-linear effect throughout, resulting in complex but irreversible involutions specific to each unique assemblage. Singular and multiplicitous continua of disappearance.

Importantly, we shouldn't deny the possibility of the kind of 'foundational break' described above as a confused concept of singularity. Rather, consider that such behaviour may occur in certain types of system, such as those in which large blocks of redundancy create highly isolated individuals. This is not however typical, merely one specific type of event. It is interesting to speculate about why philosophy, and so many other aspects of modern Capitalism should raise such a rare case to the level of a universal. We seem obsessed with apocalyptic events, with foundational breaks.

In what sense is the notion that philosophical concepts perform an absolute deterritorialization (D&G What is Philosophy?) also an expression of this fascination with destruction?

And in what sense does the statement "we never deterritorialize alone" (D&G ATP) – provide a model for passing into the BwO with concepts and artworks (monuments) as catalysts and helpers?

_

If you have something interesting to contribute to this, please contact me

: 11 Jul 2005 22:20 |  Tags: Apocalyptic Events Badiou Body Without Organs Closed System Continuum Coupure Creative Continuity Deleuze Deterritorialization Eternal Return Event Foucault Founding Break Germinal Life Guattari Helper Concept Irreversibility Keith Ansell Pearson Multiplicity Nietzsche Philosophy Definitions Schizoanalysis Singularity |  Comments (1) |  Close comments |  Report a problem

Research Notes: Naive Deleuzianisms, the war on terror, the valorization of self–organizing systems

Follow-up to Research Notes: Fascism within networks: China and the internet from Transversality - Robert O'Toole

My reading of Germinal Life has reached the third chapter, with Keith's call for a temporary and critical 'suspension' of Deleuze and Guattari's attempted equation 'ethics = ethology'. This suspension opens them up to an awkward but necessary critique.

And at the same time, I have been thinking more in the style of Manuel De Landa, applying his method of 'non-linear' history to the analysis of extremist and terrorist bodies. I am considering their emergence from pre-individual singularities on the machinic phylum to individuated and efficient learning machines. This raises some interesting issues concerning naive readings of the schizoanalytic project.

Consider this: are the various armed groups in Iraq benefiting from the continued presence of the US in a way that a naive schizoanalysis would praise? There were clearly many disparate splinters formed from the explosion of the Sadam Hussein regime of hierarchies, each itself a pre-individual singularity. And in response to the crudely striated tactics of the US military, are these otherwise unconnected singularities finding common currency, points of convergence, catalysts for the creation of their own internal consistency? As with the Nazis, I would say this is likely.

It would seem that the ethology leads to an ethics in which al-Qaeda might be valorized. Clearly there is something wrong, something out-of-order with this. Perhaps it is the same imprecision and confusion of differences that leads to the problem described by Keith in Germinal Life:

the various 'becomings' that characterize 'evolution', and serve to make it nongenealogical and nonfiliative, cannot be treated as if they were all the same, so that, for example, we could move simply but far too quickly, from talking about the transversal movement of the 'C' virus that is connected to both baboon DNA and the DNA of certain domestic cats, so talking about the 'becoming-baboon in the cat', to talking about the becoming molecular-dog of a human being, as if they were of an equivalent order. p.188-189

De Landa's free use of 'abstract machines' made me nervous. But what principle can there be to guide us as to the required level of detail, of specificity?

The answer from Deleuze and Guattari, and which I think Keith is about to give in the next section, is that understanding each deterritorialization's relationship to its own specific Body without Organs, and its passage into the possible constitution of an abstract machine, is the way to understand the appropriateness of that abstract machine to the specific case.

_

If you have something interesting to contribute to this, please contact me

: 04 Jul 2005 22:55 |  Tags: Becoming-Animal Body-Without-Organs Co-Evolution Co-Involution Deleuze Ethics Ethology Germinal Life Guattari Keith Ansell Pearson Manuel De Landa Method Of Transversality Naive-Deleuzianisms Non-Linear History Philosophy Research Pre-Individual Singularity Schizoanalysis Self-Organizing Systems Terror Transversality Transversality |  Comments (6) |  Close comments |  Report a problem

Overman, creativity and beyond transcendental recognition

Follow-up to Ontology as recognized Being, or creativity as an old friend from Transversality - Robert O'Toole

"Deleuze seeks to undermine the idea of knowledge that is implied in the transcendental model of modern metaphysics, which, he argues, is a model and form of recognition (between self and world, or subject and object, and self and other." Ansell Pearson, Germinal Life p.89

…to a 'superior empiricism' of "something in the world forcing us to think" .

"The overman exceeds established philosophical modes of recognition and the reduction of becomings in the world to perceptual and affective cliches." (KAP p.89)

…referring back to Bergson's critique of natural perception

As i wrote earlier of the helper concept "creativity":

"Deleuze moves the focus away from recognizing what Is to the question of 'how can we create?'"

_

If you have something interesting to contribute to this, please contact me

Robert O'Toole : 23 Jun 2005 14:32 |  Tags: Bergson Creativity Critique Deleuze Germinal Life How Can We Create Keith Ansell Pearson Natural Perception Overman Philosophy Research Superior Empiricism Transcendental Philosophy Transversality Transversality |  Comments (0) |  Close comments |  Report a problem

Deleuze, active memory, living germinally

Follow-up to Spirit and the virtuality of concepts and their personae from Transversality - Robert O'Toole

I'm now into the second chapter of Germinal Life, which turns its attention to Gilles Deleuze's early work Difference and Repetition. After a few difficult pages in which it is placed in relation to the a broad range of other thinkers (including interestingly Merleau-Ponty and Satre), this superb passage...

The aim of this new art of living is not to identify with the line, though madness and suicide always exist as a risk, since this would destroy all thinking and life. Rather, the task is to both 'cross the line' and make it endurable and workable; in short, this is the line of life cracked by death and concieved as germinal. The 'outside' is the line of life that links up random and arbitrary events in a creative mixture of chance and necessity. Ansell Pearson, 1999, p.85

…note the allusion to Jacques Monod's book…

A new thought of the outside, and a new way of living on the outside, involves drawing new figures of thought and mapping new diagrams, in short, an intensive and vital topology that folds the outside into the inside. The passion of the outside is the passion of germinal life, releasing the forces of life from entropic containment and opening them up for a time to come. ibid p.85

Or as I previously wrote, the virtual of active memory works on the singularity so that a "trait can be extracted, picked up and carried onwards….traits that give a sense of the possible, a future, a continuity, a return".
_

If you have something interesting to contribute to this, please contact me

Robert O'Toole : 23 Jun 2005 08:26 |  Tags: Active Memory Chance And Necessity Creativity Deleuze Diagram Difference And Repetition Entropy Germinal Life Jacques Monod Keith Ansell Pearson Living Germinally Merleau-Ponty Philosophy Research Transversality Transversality Virtuality |  Comments (0) |  Close comments |  Report a problem

Research Notes: Fascism within networks: China and the internet

I have just read and greatly enjoyed Manuel De Landa's A Thousand Years of Non-linear History. In fact, i'm so excited by its approach to creating dynamical models of the world, that i'm using it all the time with a wide range of applications. De Landa takes the ethological approach of Deleuze and Guattari, considering how stratified bodies (organic and inorganic) are built up and eroded by the emergent and self-organising expression of network effects (including geological, biological, social and economic netwoks). So here's a few conjectures based on this...

The Nazi's emerged through a meshwork of radical individuals on the periphery of a range of disciplines: mystical, military, medical, commercial, beaurocratic, artistic and the media. Their individual ideas were not particularly innovative, being mostly concerned with the intensification and purification of existing processes. However, it was their intense and fundamental will to application regardless of cost that marked them out in an otherwise consolidating and cautious climate. The meshwork of these diverse forces was consequently drawn together by the combination of their shared peripheral status along and a powerful belief in the necessity (ethical) and certainty (metaphysical, historical) of the foundation of a new world from the traits (in need of purification and authentication) that they could see all around.

Such peripheral forces exist within any large and relatively homogeneous body of individuals. They are the product of its genetic drift, deviations necessary for the existence of adaptive potential. In some cases, selection and replication mechanisms may form that act to single out, purify and intensify traits within the ceaseless drift. And it is not unusual for a small set of such deviations from sometimes very different bodies to become associated through their co-identification as 'outsiders', despite the fact that they may be concerned with quite different traits. An increase in the mobility of such diverse radical agents is often a catalyst for this co-identification. This was certainly a factor in the emergence of the Nazis, with the increase of mobility and resulting inter-connectivity during and following WWI.

But they don't often grow into the kind of wildly abberant monster that was the Nazis. What then might have been the extra condition that catalysed the transformation of the Nazis from fringe to global threat? One way of answering this would be to look at the 'network effects' internal to the Nazi meshwork. De Landa discusses several 'abstract machines' that exploit network effects in different ways. For example, the 'group and grid' model proposed by the anthropologist Mary Douglas. The 'grid' refers to organisations that maintain their identity through an intensity of centralized regulation (typically propogated through hierarchies). The 'group' on the other hand, operates through an intensity of group allegiance (typically propogted through memes, propaganda etc). Most organisations exist with a mix of both group and grid. However, at the extremes, there are some groups that are highly grid structured, having little opportunity to propogate memes (due to external controls). And there are other organisations that have no grid, and propogate via indirect means (memes). We can take this a step further by arguing that any organisation that is able to master all of the combinations, and switch between them as required, will be able to maintain its consistency regardless of external controls.

My conjecture is that the Nazis crystallized around the collapse of a state hierarchy. As the hierarchy collapsed and became less rigid and certain, access to key elements of its operative functions opened up. In response, the Nazis occupied positions of power within the fragmenting hierarchies, and thus formed their own internal grid based hierarchies from them. This resulted in 'immune responses' from the grided hieracrchies of the official organisations that they parasitised, which responded by attacking the emergent grid of the Nazis, who in turn were forced to return to their meme based 'group' roots, until they were again able to consolidate their control of (or just replace) the state hierarchies. This symbiotic relationship continued throughout the 1930's, with the Nazi party gaining increased mastery of the trick of switching modes of operation.

In a very real sense, the Nazis were subjected to a learning process as they were forced between each mode of operation. Perhaps the lesson that should be learnt from this is:

During a time of rapid change and collapsing hierarchies, the auto-immune response of the state to the evolution of networks may actually provide the ideal learning experience for extremist organisations.

It may well be that in response to the expansion of the internet, capitalism and the release of its sedentary populations, China is providing just such a learning experience for a new generation of extremists.

_

If you have something interesting to contribute to this, please contact me

: 21 Jun 2005 08:20 |  Tags: A Thousand Years Of Non-Linear History Auto-Immune Response Deleuze Dynamical Models Ethology Group And Grid Guattari Manuel De Landa Mary Douglas Memes Meshworks Nazis Network Effects Networks Philosophy Research Self-Organization Stratified Bodies Transversality Transversality |  Comments (0) |  Close comments |  Report a problem

The ethical character of Bergson's method of intuition

De Landa's A Thousand Years of Non-linear History left me with a sense that Deleuze and Guattari have the most effective and exciting practical approach to creating active and dynamical models of the world. But that book is one of examples underpinned with a few key concepts. It aims to show how far those concepts can be taken. I suspect that it intentionally leaves unsatisfied philosophical challeneges. A niche that Keith Ansell Pearson's Germinal Life: The Difference and Repetition of Deleuze fills more than adequately. Here's my thoughts on reading the first chapter.

The 'ethical' character of this method of philosophy resides, therefore, in the cultivation of a 'sympathetic communication' that it seeks to establish between the human and the rest of living matter. Ansell Pearson, Germinal Life, 1999, p.33

Keith's emphasis on the 'ethical' dimension of Bergson's method of intuition is very significant (and he notes, few others have made this link). The significance for me follows from the idea that the ethical dimension requires a consideration of something beyond any singular act or entity (as the sufficient reason of the act), but which does not assume any kind of totality or finality. I'm not usually interested in talk of Being (with a capital 'B'), although it is often more effective than counting sheep. But there is something in this angle on it that has made me take it much more seriously. And that something is in the negative ethical implications of thinking becoming without Being.

The argument seems to demonstrate how a concept of Being is an essential precursor to an encounter with duration, the key concept invented by Bergson. These encounters with duration connect us with the temporal problematics that (it is claimed) drives all activity and differentiation: real time or the asymmetrical synthesis of the sensible – that is, the sufficient reason behind the richness of the world.

Importantly, the encounter with duration is not singular and purely metaphysical, to be done in one philosophical-historic-eschatological event (it's not Hegel). Rather it is a pedagogical method that must be re-applied, with the aim of leading us away from conceptual confusions ('badly analyzed composites'), along lines that differentiate but at the same time follow virtual tendencies, to an understanding and acceptance of specific differences in kind – for example, to apprehend historical singularities (as De Landa does so brilliantly).

Even more importantly, we should recognize the active nature of this method. It takes us away from a passive relation between a subject and an object. It is an act of perception, intelligence and consciousness, but one that is always an active operation on and in the world. Keith provides a great sample on this from Bergson:

to percieve consists in condensing enourmous periods of an infinitely diluted existence into a few more differentiated moments of an intenser life, and in this summing up a very long history. To percieve means to immobilize Matter and Memory p.208 cited in _Ansell Pearson, Germinal Life, 1999, p.34

The method of intuition is therefore both a means of leading us to a comprehension of differences in kind and at the same time through its immanence to the world in which it perceives, actively creates new differences in kind. It is a method that places thought absolutely in the world. We should always remember that the return of thought and philosophy [in]to the world is really what Deleuzianisms (or neo-Bergsonisms) are about

But this then raises the big question: why philosophy? – why this tendency towards conceptual activity and the apprehension of differences in kind? – wht this method of intuition? The answer to this varies slightly but importantly between Bergson and Deleuze (but the principle is the same). Philosophy is the perception of nature, or nature’s own perception (later Deleuze will see perception as a property existing beyond the human). Differentiation is never a simple or ontologically foundational act, but rather is already complex. How the world differs from itself is not reducible to a mechanism or dialectic. In each case the actual mode of its differentiation is that which is indeterminate in its differentiation (the radical difference). If it were otherwise, nature would never differ from itself. There could be no asymmetry, no drive to overcome and reconnect, no real time, no elan vital, no life. The indeterminacy introduced by this radical difference is essential:

The crucial element that Bergson wishes to grant to life is not a mysterious force but rather a principle of 'indetermination'. It is this indetermination, and with it the capacity for novel adaption, that he sees as being 'engrafted' onto the necessity of physical forces, so as making possible a 'creative', as opposed to a purely mechanistic or deterministic, evolution. ibid p.48

But at this point we risk losing any connecting principle between the differentiations. Does radical difference leave us with an absolute becoming? In what sense is there anything to differentiate from? The world has lost itself, cannot perceive itself, is inert and lifeless. In Bergson’s terms, the elan vital is gone. Saving us from this undifferentiated becoming, we have the ‘ethical’ turn. It is an ethics that seeks to posit some principle of reconnection beyond the differentiation. Some exchange and interlocking between the differences. Some expression that carries content across between the two differentiated worlds. A principle assumed in both sides (but not itself outside of the world) that acts as a virtuality in which the differentiation is played out: a Being that they assume.

The important point to realise is that it is on the virtual plane that unification is to be sought. The 'whole' is 'pure virtuality'. Moreover, differentiation is only an actualization to the extent that it preseupposes a unity, which is the primordial virtual totality that differentiates itself according to lines of divergence but which still subsists in its unity and totality in each line. ibid p.67

For me this is where Being gets interesting: being virtual. For a virtuality always has a technics, the coding and decoding mechanisms of intelligence. As Keith indicates, a technology is the solution to indeterminacy, a virtuality that operates in parallel to real time. At this point technology, ethics, philosophy and metaphysics conjoin. And most importantly for me, creativity is shown to be underpinned with technology.

The next question is this: to what extent is this virtuality contained within and maintainable by an organism, an internally differentiating germ? And to what extent is it always reliant upon a third term, an externally constituted and relatively autonomus viral plane cutting transversally across? Both are true to an extent in different specific situations. Here Deleuze discovers an ethology of such types of differentiation: abstract machines. From an ethics to an ethology.

And I will coninue reading Germinal Life.

_

If you have something interesting to contribute to this, please contact me

Robert O'Toole : 21 Jun 2005 06:44 |  Tags: A Thousand Years Of Non-Linear History Active Memory Asymmetrical Synthesis Of The Sensible Badly Analyzed Composites Becoming Being Bergson Co-Evolution Creativity Deleuze Deleuze And Philosophy Difference Difference And Repetition Duration Dynamical Models Elan Vital Ethics Ethology Germinal Life Indeterminacy Keith Ansell Pearson Manuel De Landa Matter And Memory Pedagogy Perception Philosophy Research Transversality Transversality Virtuality |  Comments (2) |  Close comments |  Report a problem

Deleuze's abuse of the history of philosophy

With regards to his books on key conceptual personae such as Leibniz, Deleuze was not an archaeologist in the style of Foucault. There is no careful uncovering of strata. It is more like excavating with a JCB. But that doesn't matter, the creation of good concepts is more important.

The important thing is to create concepts with 'precision'. Not many achieve that aim, especially in this field. Papers on Deleuze tend to the extremes of either grand impressionism on the one hand, and vacuous taxonomic pedantry on the other. Perhaps that could be said of much that passes as philosophy. So when writing on Deleuze, it is important to understand exactly what is meant when he calls for precision in philosophy and in writing about the history of philosophy.

The precision of a concept is defined by its wealth of connections, by the work that it does in relation to the plane external to the concept, the plane in which it is constituted. Deleuze befriends the conceptual personae of Leibniz, Spinoza and others primarily with the aim of stealing their concepts into a plane that is different to those in which they were born. Faithful authenticity is never really the aim. The precision to which Deleuze aspires is not that of the authentic reading, of the recreation of long dead philosophical problems and their concepts. If it were, then perhaps all of those books about the history of philosophy would simply act as a long drawn out answer to the question "what is a concept?". In fact when he does finally address that question he couldn't be more flippant with his reading of Descartes.

Deleuze knew from that start that reconstituting concepts on a plane that no longer exists and no longer does any work only results in vacuity. Even the most authentic reading lacks precision. He was not an archaeologist in the style of Foucault, there is no careful uncovering of strata. This is more like excavating tombs with a JCB. Seeking and reanimating concepts that have been aborted by the history of philosophy is what he does best. But his Leibniz and Spinoza are Frankensteins. Picture this: Leibniz with an arm amputated from Thom, a leg stitched on from Cache, Koch's curve for a back, and Klee's hands. What a monster. Are we supposed to laugh at it? Or be terrified?

_

If you have something interesting to contribute to this, please contact me

: 01 Jun 2005 04:52 |  Tags: Deleuze Deleuze And Philosophy Foucault Leibniz Philosophy Research Stratification The Fold Transversality Transversality |  Comments (0) |  Close comments |  Report a problem

Kant's Creative Philosophy

Follow-up to What Is Philosophy? from Transversality - Robert O'Toole

…and similarly, the title of Deleuze's book on Kant's Critical Philosophy is ironic. Kant didn't really do the critical thing, looking to complete a philosophical tradition by re-examining and correcting its grounding. Deleuze is interested in the way in which Kant invents entirely new ways of thinking, entirely different concepts – is in fact one of the most creative of philosophers.

: 22 Mar 2005 17:25 |  Tags: Creativity Critique Deleuze Deleuze And Philosophy Kant Philosophy Research Transversality Transversality |  Comments (0) |  Close comments |  Report a problem