All 2 entries tagged Rhizomatic
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October 22, 2005
I have commented previously on how cognitive science has been dominated, and possibly limited, by a conception of the nature of cognitive tasks that reduced them to being classical problem solving activities. This 'problem solving' ranges from trivial pattern matching to complex strategy formation. In every case, the problem is well stated, along with the conditions that demonstrate the achievement of a solution. Cognitive science has of course existed to a great extent to support development in artificial intelligence, which has itself been skewed towards industrial and military applications (see De Landa's War in the Age of Intelligent Machines for an account of this relationship).
Coming as I do from a very different philosophical background, one that is more interested in artistic and literary creativity, it would be easy for me to dismiss cognitive science for its obsession with such trivia (even considering that the actual problem solving isn't that simple). However, Clark's extended cognition thesis fits neatly with accounts of artistic and literary creativity given by the likes of Deleuze and Guattari. Indeed I plan to explore these links in much more depth. I can see occassions in which it finds a line of escape from the 'cognitive task as problem solving' trap.
In chapter 10 of Being There, Clark describes a recognizable form of 'extended cognition', which he calls the "mangrove effect". The metaphor is this: a mangrove seeds itself in a shallow water, grows roots, traps other roots and particles, forms a network of roots with other mangroves that seed nearby (helped by the first mangrove), and eventually forms a more solid island within the sea. Clark argues that in some cases linguistic elements (both publicly spoken and internally contained) can work in this way. A word is uttered, not to fill a definite space or necessarily solve a well–defined problem, but rather to probe the cognitive and social environment, to see what connections form around it, or even to change the cognitive and social environment. This sounds much closer to the activities of musical and painterly composition described by Deleuze.
That is what Deleuze and Guattari would call "rhizomatic".
Most importantly, we should consider how this model of cognitive task frees us from a theoretical dependency upon a well integrated goal oriented super–subject. During the discussion following Clark's paper, the practical question of how to differentiate cognitive apparatus properly belonging to an agent from those belonging to the environment. I think he responded with an answer that relied upon the existence of such a super–subject (and its plans and goals). My alternative argument (which I think comes from Deleuze) would be that it isn't so much a well–integrated well organised super–subject that provides the drive for the cognitive task, but rather a dissonance producing chaotic attractor, speculatively dispersing fragments of sense into the world in order to simple make things happen. As Deleuze and Guattari say "the machine only works when it breaks down" (spot the double meaning).
So in fact, I argue, the cognitive tasks that drive the "mangrove effect" are closer to artistic creativity – composition, especially poetry. But this is not alien to Clark's thesis. In fact on page 208 he brilliantly identifies poetic composition as a form of thinking that exploits the "mangrove effect".
This leads onto Clark's more recent thoughts on other way in which thought is dependent upon an extended apparatus in a non–trivial way (that is to say, more than just as a means of cognitive off–loading, as in the case of simple note taking and note reading). Gestures and other rhythmic, haptic techniques were discussed. Someone asked if an exercise machine could ever form part of the extended cognitive apparatus (a musician would certainly say yes). Clark did talk briefly about non–linear couplings between mental and extended apparatus. A consideration of rhythmic apparatus could be drawn from there, leading into time and complexity.
At this point I remembered Cezanne's description of how his hands and the paintbrush and the canvas would merge together in the act of painting – what Deleuze called the "diagram" (see my entry on Cezanne Unlocking Sensation ). The act of painting for Cezanne, this merge between mental and external apparatus, rhymthically moving together, is a "mangrove effect". Cezanne:
Our art must shock nature into permanence, together with all the components and manifestations of change. Art must make nature eternal in our imagination.
November 06, 2004
We do not lack communication. On the contrary, we have too much of it. We lack creation. We lack resistance to the present. (What Is Philosophy? p.108)
Ecstasy of communication = that which promises absolute deterritorialization, but in fact delivers only immediate reterritorialization on the concept of communication (pure exchage) itself. Deleuze and Guattari's criticism of Habermas and idea of founding an ethics on communicative action.
Instead they argue that the creation of concepts only occurrs when communication breaks down within a pre-constituted milieu. The impoprtance of the Greek sense of philosophical rivalry is precisely that. Friends who can misunderstand, or who have to forge a new concept to achieve an understanding, who necessarily have to philosophize because of their relative difference. The new concept makes an irreversible difference, an absolute deterritorialization, but the friends-rivals must move towards it in their own way. This act of mutual but differentiated moving-towards, this relative deterritorialization, also acts to define the rivals to each other more clearly. They understand the work that each must do to achieve the agreement on the new concept. It is in the work of that relative deterritorialization on the creation that Deleuze and Guattari find an ethic of friendship-rivalry.
And we should remember that this ethic emerged to serve diplomacy, international relations, a rhizomatic maritime people engaged with complex engagement with the East: the Greek people.