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Sunday, May 07, 2006

As in digital manipulation of layers, the world is flattening by the subject; is always flattening; there is no depth; depth is an illusion; multiple viewpoints; apparent histories; apparent identities. The flattening of the world: the stitching of ontologies, suturing epistemologies. Thus the thetic, continuously working as the gesture works. The gesture is working language; language gestures, gesticulates. Language is always at a loss; hence the fury of language, presence of obscenities or thickening, escape routes, of interjections, phonemically other. Representation is the same; the same of the other; chiasmus: other of the same. It is a disturbance of flattening which is flattening. Disturbance is the apparency of discontinuity, anomaly; flattening is substantive; substance. To disturb - to nudge - is to initiate bifurcation, response. The limits of discontinuity are catatonias; analogic inerts; substance is limitness. Consider an epigenetic landscape: the flattening of the real. Consider elementary catastrophies and their extending sheets: disturbance.
In my work several decades ago (I mention this only in relation to Badiou), I wrote and write of farming-out; the perception of temporality, of progress, resulting in the collocation of disciplines, subjects, within which specialists take care of advance, increased knowledge, goods. Temporality tends towards complexity; cellular automata can grow in-conceivably chaotic within a few generations. The regular or reiterated which is death (certainly without recursion which leads to quantitative jumps) is unimaginable; it is the circumlocution, centrifugal forcing, of the world. The apparency of disturbance tends towards centering. "Now I must proceed without time."; with the perception of time; of what is known now, what is processed now, as opposed to; what was processed; what was processed then. What was conceived then; what I conceive now what was conceived then. This is a conceiving; a state of conceiving; the bundle of conceivings constitutes the world which appears undergoing transformation; always irreversible. But not irreversible in fact: from presencing, from presence there is nothing to return to; the state is unpresent, non-present; one says "the state has vanished" or "we've moved on."
"I conceive of the world as such-and-such." "What is it that is being conceived? What is conceiving?"
There is no Now; there is no philosophy of the Now. The present presence is smeared, fuzzy; it is degenerate; it was never generate. Philosophy is from present presencing, from this smearing; it is irrevocable; it cannot be constituted otherwise. The Absolute is embedded in time; there is no Absolute to return to; the embedding is within the present. The text is always its memory; the text - any text - is always memory. I speak and write concretely: this is such-and-such a writing which is only inscription, artifact; the artifact is present, before you; the artifact is presenting by virtue of your procurement. Everything, the world, artifact, product-production, appears as, exists within, reconstitution; the subject (who is always already embedded) recuperates, which is the definition of the subject; objects do not. To recuperate is to draw boundaries, definitions, negations: X = this; not-X = that. Not-X is always problematic; it's "that" may be fuzzy, complementary; chained; non-existent; indecipherable; generative or degenerate, degenerative. This is the difficulty of the monopole in ordinary language within an ordinary world; that is, what is termed the "lifeworld," or world of daily life. The lifeworld is presencing, as if a gift or given; there is no negative or negation; negation is a drawing. What occurs, occurs, is, is. Flattening is necessary construct; thus disturbance within flattening portends negation which is channeled within flattening. This is the sphere of daily life which appears extended.

[9 forthcoming]

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