the event that dramatizes

"A lighting bolt flashes between different intensities, but it is preceded by an obscure precursor, invisible, imperceptible, which determines in advance the inverted path as in negative relief, because this path is first the agent of communication between series of differences. If it is true that every system is an intensive field of individuation constructed on a series of heterogeneous or disparate boundaries, then when the series come into communication thanks to the action of the obscure precursor, this communication induces certain phenomena: coupling between series, internal resonance within the system, and inevitable movement in the form of an amplitude that goes beyond the most basic series themselves. It is under these conditions that a system fills up with qualities and develops in extension. Because a quality is always a sign or an event that rises from the depths, that flashes between different intensities, and that lasts as long as it takes for its constitutive difference to be nullified. And most importantly, these conditions taken together determine spatio-temporal dynamism, which themselves are responsible for generating qualities and extensions."
Deleuze, Gilles. The method of Dramatization

pragmatic/machinic

"The same semiotic material can be functioning in different registers. A material can both be caught in paradigmatic chains of production, chains of signification (under the cardologic), but at the same time can function in an a-signifying register (the ordologic). So what determines the difference? In one case, a signifier functions in what one might call a logic of discursive aggregates, i.e. a logic of representation. In the other case, it functions in something that isn't entirely a logic, what I've called an existential machinic, a logic of bodies without organs, a machinic of bodies without organs. In that case, what are we talking about? We're no longer talking about representing, but of enunciating, of creating what one might call an existential enunciation (_e'nonciation existentielle_), a production of subjectivity, a production of new coordinates, an auto-coordination, an auto-referentiation. In the domain of the logic of discursive aggregates (the cardologic), there's an exo-referentiation; there's a referent, like in Peircian semiotics, where there is always a third term, a ternary nature which refers at one remove to the semiotic reference, whereas there (under the ordologic), it's the same mechanism, inside this ternary nature, it's the auto-positionality of subjectivity that asserts itself there, that asserts itself on all sorts of levels, on a modular level or on an incomplete level. It's a very complex level of collective assemblage."


extracted from here 


Guattari on Semiotics and his term of a-signifying semiotics. 

Expression

"This is what we are told by the forces of the outside: the transformation occurs not to the historical, stratified and archaeological composition but to the composing forces, when the latter eneter into a relation with other forces which can have come from outside (strategies). Emergence, change and mutation affect composing forces, not composed forms."


Deleuze, G. (1988) Foucault. The Athlone Press. London. p.87

Co-evolve

"I believe we are entering a time when our diverse civilizations can, more than ever, coevolve together in a generative way, inventing novel cultural forms at the interfaces among us, diversifying our ways to be human."


"My most recent book, Reinventing the Sacred, struggles to show that science is powerful but that the evolutionary becoming of the biosphere, human economy, and culture is partially beyond the "Galilean Spell", the belief that all that unfolds in the universe is describable by natural law. This almost 400 year old belief is, I am quite sure, false. We live in a partially un-prestatable, evolving, creative universe where not only do we not know what WILL happen, we often do not know what CAN happen. Then reason, the highest human virtue of our beloved Enlightenment, is an inadequate guide to living our lives forward into mystery. We need reason, emotion, intuition, imagination, all we have evolved to be. We need to rethink profoundly our entire humanity. We need a new enlightenment. But if this is true, then the barriers between science, the arts, and our historicity, start to crumble. If we live in a creative universe, we can try to reinvent a sharable sense of the sacred based on that very creativity to span the globe, find an ethic to undergird a coevolving ecology of our civilizations, find our way to a sustainable planet. My hope is that WE can jointly participate in an emerging conversation that will be generative, confused, creative, unprestatable, and help shape how the hinge swings."
Stuart Kauffman

Entering A New Time For Our Co-Evolving Civilizations

Delanda's Ontology

"Manuel De Landa. Metaphysics As Ontology: Aristotle and Deleuze's Realism. 2011"

What is Real?

"So I ask, in my writing, What is real? Because unceasingly we are bombarded with pseudo-realities manufactured by very sophisticated people using very sophisticated electronic mechanisms. I do not distrust their motives; I distrust their power. They have a lot of it. And it is an astonishing power: that of creating whole universes, universes of the mind. I ought to know. I do the same thing. It is my job to create universes, as the basis of one novel after another. And I have to build them in such a way that they do not fall apart two days later. Or at least that is what my editors hope. However, I will reveal a secret to you: I like to build universes which do fall apart. I like to see them come unglued, and I like to see how the characters in the novels cope with this problem. I have a secret love of chaos. There should be more of it. Do not believe—and I am dead serious when I say this—do not assume that order and stability are always good, in a society or in a universe. The old, the ossified, must always give way to new life and the birth of new things. Before the new things can be born the old must perish. This is a dangerous realization, because it tells us that we must eventually part with much of what is familiar to us. And that hurts. But that is part of the script of life. Unless we can psychologically accommodate change, we ourselves begin to die, inwardly. What I am saying is that objects, customs, habits, and ways of life must perish so that the authentic human being can live. And it is the authentic human being who matters most, the viable, elastic organism which can bounce back, absorb, and deal with the new."


Philip K. Dick (1978) How to Build a Universe that Doesn’t Fall Apart Two Days Later

The Politics of Affect

Recent events both in Greece and all over the world signal the need to rethink politics. Solidarity, resistance, change notions and concepts heavily chraged from another era, from a completely different world, seem inadequate to provide a way to open up new domains of political intervention and collective action. The immence interest on the work of Deleuze and to certain extend of Spinoza brings me to think affect and radical empiriscism as practices that could frame a new productive model of politcs capable of opening up new possibilities. The following extracts are from Susan Ruddick's paper "The Politics of Affect: Spinoza in the work of Negri and Deleuze" that best describe and frame my thinking on politics   


Ruddick poses a very interesting and up to date question: "How do we fashion a new political imaginary from fragmentary, diffuse and often antagonistic subjects who may be united in principle against the exigencies of capitalism but diverge in practice, in terms of the sites, strategies and specific natures of their own opression?"


"How we might engage difference and alterity wihtin our own political projects, our collective creations[?]"


Her work focuses on how Spinoza and his 'affect and be affected' approach to Nature has been assimilated by thinkers like Negri and Deleuze. 


"The coherent sense of self is literally ungrounded in the first encounter with the wave, but later replaced by a new social body: swimmer/surfer/wave, the combination and enhancement of active powers." and as Ruddick will point out further at her notes "the simplicity of this example also allows us to think about a potentially limitless array in combinatorials in a social body of both human and non-human dimension."


Deleuze and Guattari would ask: Why the masses "chose to fight for their servitude as if it was their freedom"? They give a possible answer in Anti-Oedipus: "No, the masses were no innocent dupes; at a certain point, under certain circumstances, they wanted fascism, and it is this perversion of desire for the masses that needs to be accounted for."... "the social field is immediately invested with desire"

Deleuze vs Hegel

"This is where Deleuze does break decisively with an 'Hegelian'
mindset. It is not the dialectic of confronting the other that
determines my boundaries and brings me (us) into being. There is
something prior to that operation, which for Deleuze is secondary.
It is not the opposition of the other that marks my difference.
Difference is primary, originary, self-differentiating. Or to
translate this back into mass movement politics -- it is not the
large-scale formation of political majorities that determines
the small-scale adherence of particular constituences to those
majorities. It is the other way around. It is out of the self-
organising activities of the molecular politics of difference that
the possibilities of majoritarian politics for a mass movement
arises in the first place." 

Rethinking Social Democracy  by McKenzie Wark

Post-Social-Democracy

It is after the WWII that the Idea of Social-Democracy becomes so apparent. It will be an ideological pursuit for the years to come until 1960's where the Welfare State will face its first Crisis. Charlie Chaplin's speech from his movie "The Great Dictator" will inaugurate the desire of social democracy which became a successful program of a period that followed. The rise and popularity of Social-Democracy will be enhanced by two factors that consequently will play a crucial role in its decline. Social-Democracy "was sustained by two realities of the times: the incredible expansion of the world-economy, which created the resources that made the redistribution possible; and United States hegemony in the world-system, which ensured the relative stability of the world-system, and especially the absence of serious violence within this wealthy zone." (Wallerstein, 2011) 


The period of forever progression didn't last and right after 60's the world economy falls into a stagnation the late phase of which we live today. Additional to that America's hegemonic role will start, slowly, to decline. The 70's will mark the new era according to Immanuel Wallerstein. "The new era beginning in the 1970s saw the end of the world centrist consensus on the virtues of the welfare state and state-managed “development.” It was replaced by a new, more rightwing ideology, called variously neo-liberalism or the Washington Consensus, which preached the merits of reliance on markets rather than on governments. This program was said to be based on a supposedly new reality of “globalization” to which “there was no alternative.” " (Wallerstein, 2011) It seems therefore that the pressing question of our time is if there is an alternative. If Social-Democracy is an illusion in 2011 then where the world system is moving towards? 


 Source: Immanuel Wallerstein: The Social-Democratic Illusion

On Think Tanks

"Think Tanks, whether on the left or right are peddling Hayek's ideology in some form another - a managed and technocratic version of the free market as the central dynamic of society."
Adam Curtis

Suely Rolnik, Avoiding False Problems: Politics of the Fluid, Hybrid, and Flexible / Journal / e-flux

"... it was clear by then that, in order to respond to industrial capitalism (with its disciplinary society and its identitarian logic), it was necessary to oppose a fluid, flexible, and hybrid logic that had been appropriated from the 1960s and 70s. It has now become a mistake to take the latter as a value in itself—since it came to constitute the dominant logic of neoliberalism and its society of control. It is, therefore, within this logic—between different politics of flexibility, fluidity, and hybridization—that the struggles take place around tracing the cartographies of our globalized contemporaneity....

asking the question of whether to refuse or celebrate the cartographies marked by cultural hybridization, flexibility, and fluidity would result in putting forward a false problem. It is just as false to pose the question of the pertinence of art’s role in the invention of such cartographies. The forces at work in each artistic proposal are what matter. What matters are the ways in which creation starts from the turbulences of contemporary sensible experience and the extent to which artistic practice is the consequence of frictions, tensions, and impossibilities that are implicated by the complex and singular construction of a globalized society at each moment and in each context. In the field of visual arts, those forces are embodied not only in the works themselves, but in their exhibitions and the curatorial concepts they articulate, in the critical texts that accompany them, and the directives of the museums that host them—and also, of course, in all of the artistic practices that take place in a drift beyond the institutional territory of art."

Suely Rolnik, Avoiding False Problems: Politics of the Fluid, Hybrid, and Flexible / Journal / e-flux

Panic in the streets of London

"The prime minister's tax returns, real estate deals, pressure groups, and more generally the economical and financial mechanisms of capital -- in sum, everything is legal, except for little blunders, what is more, everything is public, yet nothing is admissible. If the left was "reasonable," it would content itself with vulgarizing economic and financial mechanisms. There's no need to publicize what is private, just make sure that what is already public is being admitted publicly. One would find oneself in a state of dementia without equivalent in the hospitals.
Instead, one talks of "ideology". But ideology has no importance whatsoever: what matters is not ideology, not even the "economic-ideological" distinction or opposition, but the *organisation of power*. Because organization of power-- that is, the manner in which desire is already in the economic, in which libido invests the economic -- haunts the economic and nourishes political forms of repression." G&D  


People tend to underestimate London riots due to lack of any ideological support. But is this what is really lacking? On the contrary someone could argue that the lack of any ideological preoccupation reveals the pure desire machines of the public that are so trapped in the capitalist realm.  Ideology tends to mask, hide or repress desires which while expressed freely reveal the magnitude of functioning of those machines.   

Introduce a bit of anarchy, become an agent of chaos

I've watched the other day again Christopher Nolan's Batman "The Dark Knight". An impressive work by Christopher, no doubt, but it was another Nolan that emerges as the genius of the film. Jonathan is Christopher's young brother and he is an author and screenwriter. You find him writing Memento back in 2000 and Prestige six years later before he launches the absolute anarchy encapsulated in Joker's persona.

Jonathan seems familiar with chaos theory, complexity science and the idea of emergence. He goes that far by replicating the well known Prisoner's dilema when the boats' fates, resting in a fragile equilibrium that could be destabilised any moment, have been left to a single human decision (the well known Cold war technique that pushed finally human out of the loop). Mostly though, Jonathan is aware of accidents and non-linearities, the dynamic aspect of the world and as a consequence  the unpredictability immanent in every aspect of life.

"Do you know that thing about chaos" asks Joker to "the two faced" Dent. "It's there." Something that Nolan tries to make apparent through out the film. Chaos is an implicit aspect of order.  

Taking plans as our ultimate reality turns out to be a 'bad' Joke. The obsession with order is a petty as petty is the obsession with chaos. But now and then, we can turn ourselves into dogs chasing cars. Introducing a bit of anarchy, upsetting the established order we drive the course of the system in a new direction. Not necessarily good or bad but new.

"You know what I am, Harvey? I’m a dog chasing cars. I wouldn’t know what to do with one if I caught it. I just DO things. I’m just the wrench in the gears. I hate plans. Yours, theirs, everyone’s. Maroni has plans. Gordon has plans: schemers trying to control their little worlds. I’m not a schemer; I show the schemers how pathetic their attempts to control things really are."   Zizek's take on Batman here 

biopoliticis and noopolitics

While Foucault was suggesting through his biopolitics the process of extracting information form the human body, of understanding and exploiting its mechanisms, the idea of noopolitics suggests the process of extracting information from the human brain, of understanding and exploiting its own mechanisms. Twenty years of constant networking and protocol control transformed a mass of skilled human brains into a network-like entities that melded together into armies of data consumption/production. Noopolitics   

Ray Brassier: Noise and Capitalism

Four parts of Ray Brassier's interview to Braham Leven. 


1/ "we can attain an objective perspective on our own subjectivity"


2/ "Integrated global capitalism is constitutively dysfunctional: it works by breaking down. It is fueled by random undecidabilities, excessive inconsistencies, aleatory interruptions, which it continuously reappropriates, axiomatizing empirical contingency. It turns catastrophe into a resource, ruin into an opportunity, harnessing the uncomputible."


3/ "The interesting [part] about noise is its dis-organizing potency: the incompressibility of a signal interfering with the redundancy in the structure of the receiver. Not transduction but schizduction: noise scrambles the capacity for self-organization."


4/ "there can be no ‘aesthetics of noise’, because noise as I understand it would be the destitution of the aesthetic, specifically in its post-Kantian, transcendental register. Noise exacerbates the rift between knowing and feeling by splitting experience, forcing conception against sensation."

Edge: WHEN WE CANNOT PREDICT - An EDGE Special Event

Edge: WHEN WE CANNOT PREDICT - An EDGE Special Event

Bruce Parker, Kevin Kelly, Mary Catherine Bateson, Douglas Kenrick,Douglas Rushkoff, Roger Schank, Ed Regis, Gregory Paul, Eiko Ikegami,Rodney Brooks, J. Doyne Farmer, James J. O'Donnell

Symbiosis

"Thus former parasites have to become symbionts; the excesses they committed against their hosts put the parasites in mortal danger, for dead host can no longer feed or house them"

"This is history's bifurcation: either death or symbiosis." Michel Serres

nature

"Our Culture abhors the world.
Yet quicksand is swallowing the duelists; the river is threatening the fighter: earth, waters, and climate, the mute world, the voiceless things once placed as a decor surrounding the usual spectacles, all those things that never interested anyone, from now own thrust themselves brutally and without warning into our schemes and maneuvers. They burst in our culture, which had never formed anything but a local, vagues, and cosmetic idea of them: nature.
what was once local -- this river, that swamp -- is now global: Planet Earth."
Michel Serres, The Natural Contract, p.3

The Evolution of Economic Wealth and Innovation

Stuart Kauffman

Τί είναι η Φιλοσοφία; | Qu’est-ce que la philosophie?

Entretien avec Félix Guattari 1 by DocMango

George Veltsos interviews Felix Guattari on Greek Television in 1991.
Videos

"Υπάρχει πάντα ένα μικρό περιθώριο(margin), μια δυνατότητα (possibility). Μέσα στον Πανεπιστημιακό χώρο έχετε μερικούς φίλους, έχετε τη δυνατότητα να δημιουργήσετε έναν πυρήνα που πιθανόν να βρει απήχηση και ανταπόκριση. Αυτές οι τοπικές, μικροπολιτικές διαστάσεις ίσως να επηρεάσουν μεγάλα φαινόμενα μοριακής (molecular) μετάλλαξης αφού τελικά το τοπικό επικοινωνεί τώρα με το πλανητικό."

"Σήμερα ποιος είναι ο δημιουργός ιδεών; Δεν είναι οι διανοούμενοι αρχηγοί μ' ένα μεγάλο 'Α'. Είναι μη-διανοητικές κατατάξεις, είναι γεωπολιτικές ευαισθησιακές (sensibility) μεταλλάξεις. Είναι οι ικανότητα να δεις τον κόσμο όπως εξελίσσεται... Αυτό σημαίνει σήμερα να είσαι δημιουργός ιδεών (concept)."

The Iokasti hypothesis

"life processes have destabilizing effects, rather than homeostatic ones, upon the environment that they rely upon for survival" Shaviro. Symbiosis leads not to homeostasic whole...

Iokasti sits nicely as mother model between Gaia and Medea to express the contingent and unexpected affects of symbiotic relations. By avoiding the extremity of the nice and caring  Lovelock's hypothesis (Gaia) as well as Ward's (Medea) evil and destructive, Iokasti hypothesis focuses on relations of exteriority with no a priori positive or negative overtone.

Common Sense and the orthodox image of thought

"Many people have an interest in saying that everybody know "this", that everybody recognises this , or that nobody can deny it. ( They triumph easily so long as no surly interlocutor appears to reply that he does not wish to be represented, and that he denies or does not recognize those who speak in his name.)" DR p.166


the most general form of representation is thus found in the element of common sense understood as an upright nature and a good will. (Εύδοξος και ορθόδοξος). p.166


In this sense, conceptual philosophical thought has as its implicit presupposition a pre-philosophical and natural image of thought, borrowed from the pure element of common sense. According to this image, thought has an affinity with the true; it formally possesses the true and materially wants the true. p.167 

Theory vs Practice

Do we still hold on this argument? Are we still divided between a mental and physical world? Hume dismisses Descartes' 'cogito' by arguing that 'theory becomes an inquiry'. "Theory is an inquiry, which is to say, a practice: a practice of the seemingly fictive world that empiricism describes: a study of the conditions of legitimacy of practices in this empirical world that is in fact our own. The result is the great conversion of theory to practice" Deleuze Hume p.36 Deleuze adds in the same text that the origin of this conception can be found in Francis Bacon with his famous  'ipsa scientia potestas est' ("knowledge itself is power"). However it was after Hume that William James will popularize Pierce's conception of pragmatism where knowledge is produced in a pragmatic way where "the relation between knower and known 'works' in the world." 

Empiricism | Humean inversion

Arguing against Empiricism's main epistemological claim that "everything finds its origin in the sensible and in the operations of the mind upon the sensible" Deleuze finds in Hume "a model of the genesis of subjectivity" (Delanda, 2006). Deleuze in his text on Hume (1972) writes about Hume's great inversion that places empiricism in a higher power: "if ideas contain nothing other and nothing more than what is contained in the sensory impressions, it is precisely because relations are external and heterogeneous to their terms. ...The real empiricist world is thereby laid out for the first time to the fullest: it is a world of exteriority, a world in which thought itself exists in a fundamental relationship with the Outside, a world in which terms are veritable atoms and relations veritable external passages; a world in which the conjunction 'and' dethrones the interiority  of the verb 'is'" (Deleuze, Hume p.38)

Transversal thinking

Alain Bombard's experiment. "The experiment involved two glass bowls, one filled with polluted water from the port of Marseilles or somewhere similar, in which a clearly very healthy octopus was swimming around –virtually dancing –and the other filled with pure, unpolluted water. Bombard caught the octopus and transferred it to the ‘normal’ water; within a few seconds, it curled up, sank to the bottom, and died. More than ever today, nature has become inseparable from culture; and if we are to understand the interactions between ecosystems, the mechanosphere, and the social and individual universes of reference, we to learn to think transversaly."
Felix Guattari "Three Ecologies"

The world has lost its pivot

"The world has lost its pivot: the subject can no longer dichotomize, but acceds to a higher unity, of ambivalence or overdetermination, in an always supplementary dimension to that of its object. The world has become chaos, but the book remains the image of the world : radicle-chaosmos rather than root-cosmos." Deleuze and Guattari ATP p.6

Affectio and Affectus

"By affect I understand the affections of the body, by which the power of acting of the body itself is increased, diminished, helped, or hindered, together with the ideas of these affections." B. Spinoza, Ethics p.98


"In Networks, Affect is not emotion... Affect is networked, becomes distributed, and is detached from its anthropomorphic locus in the individual. In a dynamic network the individual is constituted through the circulation of the affects" E. Thacker, Networks, Swarms, Multitudes

from symbiosis towards symb(i/o)sis

from symbiosis towards symb(i/o)sis... a need to become machinic in order to re-engineer the systemic regime of world's metabolic processes. 

Technology is therefore social before it is technical (or I am a programmer!)

“What is it that Foucault call a machine, be it abstract or concrete (he speaks of the machine-prison, but equally of the machine-school, the machine-hospital, and so on)? The concrete machines are the two-form assemblages or mechanism, whereas the abstract machine is the informal diagram. In other words, the machines are social before being technical. Or, rather, there a human technology which exists before a material technology. No doubt the latter develops its effects within the whole social field; but in order for it to be even possible, the tools or material machines have to be chosen first of all by a diagram and taken up by assemblages. Historian have often been confronted by this requirement: the so-called hoptile armies are part of the phalanx assemblage; the stirrup is selected by the diagram of feudalism; the burrowing stick, the hoe and the plough do not form a linear progression but refer respectively to collective machines which vary with the density of the population and the time of the fallow. In this respect, Foucault shows how the rifle exists as a tool only in the sense that is 'a machinery whose principle would no longer be the mobile or the immobile mass, but a geometry of divisible (and composable] segments.

Technology is therefore social before it is technical" Deleuze Foucault p.34

...

“The history of forms, the archive, is doubled by an evolution of forces, the diagram. The forces appear in 'every relation from one point to another': a diagram is a map, or rather several imposed maps. And from one diagram to the next, new maps are drawn. Thus there is no diagram that does not also include, besides the points which it connects up, certain relatively free or unbound points, points of creativity, change and resistance, and it is perhaps with these that we ought to begin in order to understand the whole picture. It is on the basis of the 'struggles' of each age, and the style of these struggles, that we can understand the succession of diagrams or the way in which they become linked up again above and beyond the discontinuities. For each diagram testifies to the twisting line of the outside spoken of by Melville, without beginning or end, an oceanic line of passes through all points of resistance, pitches diagrams against one another, and operates always as the most recent. And what a strange twist of the line was 1968, the line with a thousand aberrations! From this we can get the triple definition of writing: to write is to struggle and resist; to write is to become; to write is to draw a map: 'I am a cartographer'.” Deleuze Foucault p.37-38

From this we can get the triple definition of programming: to program is to struggle and resist; to program is to become; to program is to draw a map: 'I am a programmer!'.

"Long Live the Multiple!"

"In truth, it is not enough to say, "Long live the multiple", difficult as it is to raise that cry. No typographical, lexical, or even syntactical cleverness is enough to make it heard. The multiple must be made, nit by always adding a higher dimension, but rather in the simplest if ways, by dint of sobriety, with the number of dimensions one already has available - always n-1 (the only way the one belongs to the multiple: always subtracted). Subtract the unique from the multiplicity to be constituted: write at n-1 dimensions. A system of this kind could be called a rhizome. A rhizome as subterranean stem is absolutely different from roots and radicles. Bulbs and tubers are rhizomes." Deleuze and Guattari: A Thousand Plateaus p.6

the voracious appetite of Kronos

"Kronos was eating away all that was archaic and irrational in his own progeny, sparing only those predestined for a radiant future. Suddenly, he lost his voracious appetite. Now he needs to ask himself if he is able to cohabit with his own sons who unlike their father they need to learn to live with him. They can get rid of nothing and of no one."


Rephrasing, paraphrasing, metaphrasing Latour, following his Greek Mythological adventure.

Painting by Peter Paul Rubens of Kronos devouring one of his children, Poseidon
image source: wikipedia

who knows these things better than architects?

"This does not mean that there is no progress in the end, or that no arrow of time can be thrust forward. It means that we slowly progress from a very simple minded form of cohabitation — such as the revolutionary one— to a much fuller one, where more and more elements are taken into account. There is progress but it goes from a mere juxtaposition to an intertwined form of cohabitation: How many contemporary elements can you build side by side, generating the series of simultaneity?
By the way, who knows these things better than architects? Maybe once they have freed themselves from their intoxication with modernism —and with the bitter aftertaste of postmodernism— they will realise that the time of Time has passed as has fast as the time of myth and of epic poetry. They might just discover one day that they have written large chunks of the alternative operating system. After all, aren’t inhabiting and cohabiting part of what architects do? Are they not, by definition, the artisans of space? 
When will the horsemen of Apocalypse stop meddling in politics?"

Bruno Latour in Politics of Time, Politics of Space

the power of fear

part 2

Isomorphism

"There is, however, no analytic resemblance, correspondence or conformity between the two planes. But their independence does not preclude isomorphism..." (Deleuze and Guattari, A Thousand Plateaus, p.108) We need however to be rather careful at this point cause the use of isomorphism in the Deleuzoguattarian sense is referred to the two planes of content and expression in a direct reference to Hjelmslev's linguistic model. It is the decontextualization of the isomorphism that Delanda sets off to contextualise later at the field of theoretical and experimental physics. He will argue "In this old and tired view (realist), the relation between the plane of reality and that of physics would be one of similarity." (Delanda, Intensive Science and Virtual Philosophy, p.170-171)   Therefore, he recalls Deleuze in order to break the resemblance without denying the isomorphism and he adds "...the physics laboratory [or the computer simulation as he is arguing to his latest book] may be viewed as a site where heterogeneous assemblages form, assemblages which are isomorphic with real intensive individuation processes" (Delanda, Intensive Science and Virtual Philosophy, p.170-171)

GoL Turing Machine

Paul Rendell 2000
engineered patterns of John Conway's Game of Life assembled to operate as a Turing Machine able to carry out computations. More on the Machine can be found here

the internet of things

[instrumented data | plan your day | acting smarter | system becomes efficient | be more efficient | be less distracted | innovation | new insights | new forms of social relations] the optimization of life in the name of profit, welcome to IBM's smarter planet...   

The IBM Baby, or When Data Rules the world

The internet of things