Posts tagged: philosophy
Want an idea of what may or may not be discussed at Weird Shift Con?
Dark Theory is both new and old. But to elucidate, if not to illuminate the ongoing practices of Dark Theory, it would be useful to review a number of the areas where Dark Theory finds itself reestablishing the darkness, coloring in the faded black paint, and erecting new shades to produce more shadow. There is nothing that can be properly said to either “be” Dark Theory or “not be”. It is impossible to tell whether the dark is due to neglect, or to attention; there is no distinction between negative value established by the mainstream, and positive value repaired by the undercurrent. The only thing that can be said is that Dark Theory has an interest. There are places where Dark Theory focuses its attention, like a pack of wolves turning their heads in recognition of an unfamiliar scent, whether prey or predator. Like rainwater, black and silent, nestling into the depressions of rock and soil, Dark Theory invests itself, collecting liquid potential across the pores and gullies of terrain, seeping down to pool in saturated dirt within the basin of rock, below. It is here that we will look for it, taking an interest in where it interests itself. Let us sink these wells, and drink of what rises to the surface.
He goes on to list several examples: black magic, black metal, crust, black bloc, black ops, black power, black flag, darknet, dark euphoria.
And Tim Maly wrote for Contents Magazine about “dark archives”:
First, let me show you three things that dark archives are not. On the left is an artist’s conception of the burned Library of Alexandria. That great library was once an archive, but when it was destroyed, it was destroyed utterly. It is no dark archive, it is simply gone. Proceeding clockwards, we have an artist’s rendering of the universal theory that connects gravity to quantum mechanics. This theory and countless other pieces of missing scientific knowledge are contained in no dark archive (so far as we know). They are simply unknown. They remain to be discovered. Finally, we have a screenshot of Amazon.com’s homepage. Its database of goods is vast, but Amazon invests considerable resources in ensuring that whatever is there is findable, and, through its network of affiliate links and public relations, ensuring that we know to look. Its archives are bright. […]
Known knowns. Known unknowns. Unknown unknowns.
If you think about that formulation, you’ll see that there is an unspoken fourth quadrant. These are the unknown knowns: the things we don’t know that we know. It is appropriate to our field of study that Mr. Rumsfeld left it off.
He cites the August 6th 2001 Presidential Daily Briefing titled Bin Laden Determined to Attack Inside the United States” as an example. He also writes about ships’ log books, which for many years were thought of as just antiques, but are now valuable to climate scientists. Once recognized for their value, the log books left the realm of “dark archive” and entered the ranks of “normal” archives.
Tim Maly writes:
One of my favourite recurring tropes of AI speculation/singulatarian deep time thinking is mediations on how an evil AI or similar might destroy us. […]
And all I can think is: we already have one of those. It is pretty clear to anyone who’s paying attention that 1. a marketplace regime of firms dedicated to maximizing profit has—broadly speaking—added a lot of value to the world 2. there are a lot of important cases where corporate profit maximization causes harm to humans 3. corporations are—broadly speaking—really good at ensuring that their needs are met.
I don’t think that it’s all that far fetched to suggest that maybe they’re getting better and better at ensuring their needs are met. Pretty much the only thing that the left and right in America can agree on is that moneyed influence has corrupted American politics and yet neither side seems able to do much of anything about it.
Lengthy review of Gilles Deleuze and Felix Guattari: Intersecting Lives by written by François Dosse and translated by Deborah Glassman:
Deleuze and Guattari were hardly alone in thinking that the unconscious might have something to add to left-wing politics, and that it might even speed the revolution. Attempts to fuse Marx and Freud were very much in vogue. But Anti-Oedipus had little in common with Freudo-Marxism, with its lyrical dream of a revolution that would, in a single stroke, free individual desire from bourgeois repression and the proletariat from capitalism. The individual was of no interest to Deleuze and Guattari, and though they referred to the proletariat the mention seemed dutiful. Their goal wasn’t to liberate human beings, but rather the current of desire that happened to flow through them. […]
Guattari, at La Borde, had tried to enable subjugated groups to become subject groups, and he and Deleuze had come to believe it was patronising, authoritarian, even fascist, to speak on anyone else’s behalf, which is what intellectuals in France had always done. As Foucault noted in his introduction to the American edition of Anti-Oedipus, their true adversary was not so much capitalism as ‘the fascism in us all, in our heads and in our everyday behaviour, the fascism that causes us to love power, to desire the very thing that dominates and exploits us’.
Full Story: London Review of Books: Desire Was Everywhere
(via Abe Burmeister)
Christopher Vitale has been writing essays comparing Buddhism and, for want of a better term, post-structuralism. I don’t feel like I know enough about either subject to know how well he does.
Here’s a bit from the first in the series:
Meditation, then, is practice in separation from narratives and images which we have felt determine some aspect of who or what aspects of ourselves and/or our world are. As each thing comes by in our mind, we separate from it. I’m thinking that thought, but I am not that, it doesn’t bind me, I’m free from it, I can separate from it. I feel that emotion, and yet, it doesn’t control me, it is a part of me, I acknowledge it, I see it as caused by its contexts, but I am free to choose to dive into it and explore it, or let it fade, because I’m not that. I’m rather, a principle of infinite negativity, to use a Hegelian term, a site of infinite creativity. I am only limited by my relation to my contexts, and I can alter this through action, by making the world a better place, a freer place.
And this desire to free the world doesn’t mean doing what we think is best for it, to control it. Rather, it means to try to help the world free itself from its own chains, its own illusion of the necessity of the narratives and images, the essences, which imprison it. It is to want the world to self-actualize, on its own terms. A good therapist wants this both for themselves and their clients. This is what a Buddhist means by compassion.
See also: Defending Post-Modern Theory (As Always) by Adam Rothstein.
Here’s an old Mondo 2000 interview from 1993 with both Genesis P-Orridge and Hakim Bey conducted by Electronic Frontier Foundation co-founder John Perry Barlow:
JOHN: Right, Taoism has no truck with good and evil at all.
HAKIM: Taoism seems to be the one religion that doesn’t have the Gnostic trace.
JOHN: In our culture, the problem arose with the Romans.
HAKIM: I think it goes further back. It’s Babylon. It’s just like the Rastas say, “It happened in Babylon.” It’s Marduk and Tiamat. It’s Mr. Hard-on God up against Sloppy Mom. In China, chaos is a benevolent property. Huntun is the gourd or the egg out of which everything comes. He’s a wonton. Huntun and wonton are the same words. He’s like this little dumpling and everything good comes out of him. In Babylon, chaos is the disgusting monster vagina that has to be ripped up by Marduk into myriad blobs of shit and slime. And we are those globs of slime. That’s how the human race came into being. What is the purpose of the human race? To serve Marduk, to serve the masculine principle, to store up grain in the granary for the priests, to pay for the priests for their sacrifice so they get the free hamburgers. That’s the whole Western myth. It’s St. George and the Dragon. St. George pins the dragon down.
In China, the dragon is the free expression of creativity. He’s the mixture of Yin and Yang, the principle of power. But here’s evil, plain and simple. This is why chaos has kicked off, for me, for Ralph Abraham, and others, an interest in making a critique of this Western mythology, and saying, “Let’s put Humpty Dumpty back together.”
JOHN: There’s been an interesting co-evolution lately of a lot of apparently disconnected things, like chaos mathematics and neo-tribalism, a sudden interest in Taoism and what I perceive to be a deep feminization of Western culture.
GEN: Some philosophers feel that there’s a risk in absolute unconditional surrender of that male-God power, even though it’s obviously failed miserably. Should we seek out every possible male trait and subordinate it to a female principle?
HAKIM: I didn’t like the rule of Dad, but I don’t think I’m going to like the rule of Mom either.
Krista and Tatiana Hogan are conjoined twins joined at the head. But unlike all other known craniopagus twins the Hogans’ brains are also linked, by a small bridge connected the thalamus of one girl to the thalamus of the other. Susan Dominus wrote for The New York Times last year:
Suddenly the girls sat up again, with renewed energy, and Krista reached for a cup with a straw in the corner of the crib. “I am drinking really, really, really, really fast,” she announced and started to power-slurp her juice, her face screwed up with the effort. Tatiana was, as always, sitting beside her but not looking at her, and suddenly her eyes went wide. She put her hand right below her sternum, and then she uttered one small word that suggested a world of possibility: “Whoa!”
Manuel DeLanda is a philosopher and the author of A Thousand Years of Nonlinear History, War in the Age of Intelligent Machines and other books. He is a leading expert on the philosophy of Gilles Deleuze. DeLanda was a video artist previous to his career as a philosopher.
He is is Adjunct Professor at University of Pennsylvania in Philadelphia and the Gilles Deleuze Chair of Contemporary Philosophy and Science at the European Graduate School EGS Saas-Fee, Switzerland. Previously, he was Adjunct Associate Professor at the Graduate School of Architecture, Planning and Preservation at Columbia University.
Manuel Delanda Annotated Bibliography exhaustive bibliography, kept up-to-date. Includes links to writings and interviews where available (many more links than presented here).
Part 1 of a lecture on the philosophy of Gilles Deleuze, 2007. The rest of the videos are here.
CTheory interview 2003
Switch interview 1998
Flak, one of my favorite online magazines, has an interesting piece on memes with an accessible explanation of the concept.
I was discussing immortality with a friend of mine a long time ago. At the time, I felt that I never wanted kids. My position, as I related it that night, was this: Kids are an attempt at immortality, a genetic permanence that will resonate after your death. Everyone came from someone, and we are all the standard bearers of our ancestors ? our eyes, our smile, our cancer are all echoes of ancient patterns set a long time ago. This is a way to live forever. Children.
If this is an acceptable assertion, then there are other ways of achieving permanence. Memes. Thought ancestors. Someone thought of the wheel. That person lives forever. Someone painted “Starry Night.” He lives forever. Concepts that propagate, live on in others minds, passing down into new generations, mutating into contact lenses, orthodontics and cancer medicine, all echoes of ancient patterns set a long time ago. This is a way to live forever.
How are you going to live forever?
The Utne Reader reviews ‘crazy wisdom,’ its history, and how to tap into your own crazy-wisdom consciousness:
Cover your own eyes, shout ‘Guess who!’ and see what you say. Write a story in first person, switching your gender. Invent a new superstition (‘Wearing red socks on Wednesday will attract wealth’). To humorously dislodge yourself from habitual routines, spend half an hour referring to yourself as ‘the robot.’ (‘The robot is a little bored. The robot has to go to the bathroom.’)
See also: A Web Guide to the Wisdom of Insanity