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

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)."

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)

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

Connect, Conjugate, Continue

"You don't reach the BwO, and its plane of consistency, by wildly destratifying... If you free it with too violent an action, if you blow apart the strata with out taking precautions, then instead of drawing the plane you will be killed, plunged into a black hole, or even dragged toward catastrophe. Staying stratified - organized, signified, subjected - is not the worst that can happen; the worst that can happen is if you throw the strata into demented or suicidal collapse, which brings them back down on us heavier than ever. This is how it should be done: Lodge yourself on a stratum, experiment with opportunities it offers, find an advantageous place on it, find potential movements of deterritorialization, possible lines of flight, experience them, produce flow of conjunctions here and there, try out continuums of intensities segment by segment, have a small pot of new land at all times. it is through a meticulous relation with the strata that one succeeds in freeing lines of flight, causing conjugated flows to pass and bringing forth continuous intensities for a BwO. Connect, conjugate, continue: a whole 'diagram', as opposed to still signifying and subjective programs"

Deleuze, G & Guattari, F (1987) A thousand Plateaus: Capitalism and Schizophrenia. Continuum, London p.160-161

Politics

"whereby politics does not mean life in some local party headquarters, but the generically human experience of beginning something again, an intimate relationship with contingency and the unforeseen, being in the presence of others."

Paulo Virno: The Grammar of Multitude

symb(i/o)sis

In 1980, at their symbiotic volume called A Thousand Plateaus: Capitalism & Schizophrenia Deleuze and Guattari argued that "transversal communications between different lines scramble the genealogical trees. Always look for the molecular, or even sub-molecular , particle with which we are allied. We evolve and die more from our polymorphous and rhizomatic flus than from hereditary diseases, or diseases that have their own line of descent. The rhizome is an anti-genealogy". An argument based on the science by a minor - minor as opposed to Royal in a Deleuzoguattarian sense- scientist called Lynn Marguilis. It is in 2010 that this polyphonic, melodic and democratic approach to evolution attempts to re-emerge by avoiding the reductionism of Gene Centric approaches like Evo-Devo. Seedmagazine has an excellent article on the latest scientific developments on the science of meta-genomics, that places the notion of symbiosis, not at the center, but on a flat plane to able express, still partially though, the complexity of life.

"Symbiosis goes a step further by showing us how species are linked by more than history; they are living together in a continuous. interconnected now."

David Relman says "we put a lot of weight on a life form's ability to think independently" but microbes have achieved fantastic evolutionary success by operating on a very different principle. Microbial communities are filled with examples of self-sacrifice for the benefit of the larger colony. They form physically close communities in which some cells exist solely to provide structural support or protection for others. "This Intertwining of fate" is maybe a lesson of how human could potentially start to think and work with the dynamics of their own societies. The century of the self might be coming to a critical point of transformation where a new century might arise. The century of the assemblages, the multitudes the collectives. It is about time to focus on cooperative and collaborative practices, practices of the common. It is about time to abolish the identity thinking of success and wealth.

rap off!

"I like DeLanda’s basic argument: which is to insist on the exteriority of relations. Traditionally, positivist, atomistic thought has pretty much denied the importance of relations between entities: the entities themselves are the absolutes, and all relations between them are merely accidental. Thus neoclassical economics adopts a “methodological individualism” according to which “all that matters are rational decisions made by individual persons in isolation from one another” . On the other hand, what DeLanda calls the “organismic metaphor” asserts that entities are entirely defined by the totality to which they belong, entirely constituted by their relations: “the basic concept in this theory is what we may call relations of interiority: the component parts are constituted by the very relations they have to other parts in the whole”. Hegelian thought is the most powerful example of this tendency, thought Saussurean linguistics and the “structuralism” influenced by it could also be mentioned."

extracted from Shaviro's Post on: DeLanda, A New Philosophy of Society

I would like to focus on two rather interesting points of this short quote:

the relations of exteriority and methodological individualism

The concept of relations of exteriority is what gives to an assemblage its machinic character. Those relations are coming to repose Autopoiesis as a machinic autopoiesis that is open both organizational and informational.

At the same time this short quote raises another issue that has to do with "methodological individualism" and Hayek's opposition on collectivism. Delanda's attempt to move obliquely from Hayek's individualism and Keynes' collectivism with a very insightful way will be extended to a project that he will call A New Philosophy of Society. it is not annoying for my understanding the use of the world new, since the last 50 years we tend to believe that nothing new and novel can be produced.

building as a thing

the dinstinction between "object and thing" was at the core of the lecture hosted at the Sociology deperatment of Goldsmith's college where a diverse audience of architects, designers and Social Scientists where gathered to follow an ANT methodological approach to Rem Koolhaas' design process. I didn't get exactly the arguments cause all of them where so obvious... I suppose for the social scientists and the ethnographers to understand the process of an architectural project was some kind of revealing... Yes, I will agree with the distinction between the object and the thing, between a symbolic understanding of a build project and its understanding as a multiplicity but however as an Architect I would expect to see such a distinction in the way occupants inhabit spaces. I had my conclusions and I have to admit this kind of "synergies" between different fileds could only be constructive.

oh! and it is something else... the really annoying fascination of Architects with the trendiness... they feel guilty if they use words that somehow have been used before and mark a theoretical exploration in architectural design... and this is happening due to the fact that architects approach theory in a fragmented fashion and not as a continuous transformation of concepts and ideas...

thirst for servitude!

"I hear myself experiencing what might have been, what could have happened, if it weren't for this bunch of alienate cretins that you!

- you! there in front of me, were so willing to identify with

if it weren't for that fear, that pathogenic fear of the unknown of anything really unprecedented and new, that you hide behind and use as an excuse for your own passivity- and thirst for servitude!"

as Deleuze would remarkably asked "Why do men fight for their servitude as stubbornly as though it were their salvation?"

I've heard about! Francois Roche

His talk at the Tate on 26th of October will be postponed

object oriented P

By the time I have immersed my self into object oriented programming I always try to draw transverse connections with an object oriented approach to ontology and general to philosophy. The object oriented philosophy is the intellectual child of Graham Harman. I have to deal with his concept in greater detail and depth but for the moment my personal understanding about this object oriented approach is more inclined to DeLanda’s assemblage theory where an object is a dynamically constructed assemblage.