Sound Research WIKINDX

More quotes, notes:

Chapter 19: The barbarians attack

p. 36 - forme chaotic territories on purpose to make themselves the only option
"Provoking an outburst of violence in Muslim countries, jihadists will contribute to the exhaustion of state structures and to establishing a situation of chaos and savagery. People lose trust in their governments, governments which, overwhelmed, will respond to violence only with greater violence. Jihadis must seize the chaotic situation they have caused and gain popular support by imposing themselves as the only alternative. By restoring security, by providing social services, by distributing food and medicine, and by taking over territorial administration, they will manage the chaos, conforming to a Hobbesian schema of state construction. As ‘chaotic territories’ are extended, the regions administered by the jihadis will multiply, forming the kernel of their future caliphate. Convinced or not, the people will accept this Islamic governance.3"

p. 37 - true progress?
"Contrary to initial appearances, Bertrand Gille argued from a very different perspective than do the new barbarians: if innovation indeed disturbs an ‘established order’, it is successful only if it establishes a new order, or in other words another metastability12 – that is, new circuits of transindividuation – and not a state of shock and permanent chaos, to be manipulated for their own benefit by strategists advocating permanent and unlimited innovation, as so many perpetual coups d’état, or constant activity designed to ‘exhaust state structures’, as the Daesh ideologue put it."

p. 37 - if disruption does not lead to new metastability, then new transindividuation cannot happen, and both social and technical systems break. why simondon and Gille do not work with neoliberalism
"In the ‘Prolegomema’ to his History of Techniques, Gille shows, by referring to François Perroux, that innovation is a process of convergence towards a new metastable equilibrium not just of the technical system within which it occurs, and from which it stems, but also with the social systems that it initially ‘disadjusts’.13 If such a metastable readjustment failed to occur, the technical system would inevitably destroy these social systems, even though, without such social structures, technical individuation itself could not continue and could no longer be revitalized via social individuation, any more than through psychic individuation – since, the one having been destroyed, the destruction of the other would inevitably follow. It is on this fundamental point that, with respect to innovation, the concepts of Simondon and Gille are incompatible with those of neoliberal libertarians."

Chapter 20: Nihilism, disruption, madness

p. 38 - replacing the libidinal economy with algorithms again... genuine protentions are replaced with automatic ones, which overrules reason
"It is now trying to compensate for the extreme disenchantment to which exhaustion of the social systems has given rise by radicalizing itself – by becoming purely, simply and absolutely computational, imposing automated understanding on every kind of activity via the algorithms of social reticulation, which outstrips and overtakes every critique of reason.15 Reason finds itself systemically short-circuited. The reality of disruption is the loss of reason.16"

p. 38 - horizon without expectation
"Purely and simply computational capitalism is as such the effective accomplishment and perfect completion of nihilism. Nihilism is the process that solidifies what is now called the Anthropocene. In the epoch of disruption proclaimed by the new barbarians, the Anthropocene is reaching its final stage – what, in an article published in Nature entitled ‘Approaching a State Shift in Earth’s Biosphere’, twenty-two scientists have called the ‘shift’.17 It is this state of affairs that constitutes Florian’s horizon without expectations."

p. 38 - we need different values, different measure of progress
"reversal of all values by nihilism requires their transvaluation via a leap into an economy founded on valuing and promoting negentropy and conceived as a reformulation of the ‘great health’ required by this pharmacology – beyond what Nietzsche called active nihilism.18"

p. 39 - what constitutes a meaningful horizon. kant, critical protentions, ends
"Critical protentions constitute what Kant called ends. The faculty of reason that forms such protentions is what automatic understanding overtakes: it operates between one and four million times more quickly."

Chapter 21: Noesis and hallucination

p. 39 - Stiegler denies any inherent humanity of humans. so we are always made to be human throughout our lives and with our environment. the double negative to avoid humanism. it is the process of not succumbing to an inhumanity in which artificial technics define our becoming or lack thereof
"non-inhuman"

p. 39 - external artificial technics define our becoming inhuman
"The exosomatic genesis of the non-inhuman being becomes organogenesis by generating, on the basis of the new artificial organs emerging from exosomatization, the new psychic organizations and new social organizations characteristic of the epoch. Such geneses are possible only on the basis of the phantasmatic and hallucinatory condition of all protentions, both psychic and collective: the noetic soul hallucinates the plane of consistency, which does not exist, and for which transitional space maintains access for the infans via transitional objects – which are the first instances of the pharmakon in the life of the child."

Chapter 22: Outside the law: the epokhē of disruption and domination by chaos

p. 41 - just trust the numbers
"This idea of change, which in this case has nothing reformist about it, is exclusively concerned with economic initiative, deliberately and strategically short-circuiting any political deliberation – on the grounds that it is too slow, hence totally ineffective, and better replaced by the calculations of the market."

p. 41 - the social and political becomes technological, purely numbers. society and economy is itself purely computational
"It is a matter of standing outside the law by situating oneself as being prior to it, of creating a situation in which it always arrives too late, if not of going ‘outside the law’ in the usual sense. Disruption amounts to nothing other than the ultra-liberal, so-called ‘libertarian’ programme, which claims to absorb the social and the political into the technological and economic by crushing them: when technology is computational, it makes it possible to algorithmically dissolve the social, to reduce it to the calculable in an economy that has itself become purely, simply and absolutely computational."

p. 41 - vacuums of law through pure speed of radical innovation
"What follows from this state of fact is the dissolution of the state of law itself: this is the real programme of the new barbarians, and it is why they present themselves as barbarians. In the name of the purely computational economy, disruption continues to extend in fact the domains of lawlessness [non-droit], creating legal vacuums by the very speed at which ‘radical innovation’ operates. This is, indeed, a radicalization of the way the real is placed outside the law, operating through the creation of a competition of speed."

p. 42 - the law is needed to deal with the faults of fact through computation
"What they ignore is that the illusion and the juridical fiction are necessary, in the sense that, obviously, injustice reigns in the reality of facts. The law is indeed an illusion, and this illusion makes it possible, through those hallucinatory collective protentions that are also called principles, to potentially load reality with neganthropic possibilities to come, against the facts, that is, against entropy – to charge it up with what, within entropic becoming, comes to constitute itself in a negentropic way against every expectation reducible to a calculation."

p. 42 - the digital pharmakon is the solution
"The conviction of Ars Industrialis is, on the contrary, that the digital pharmakon – which, through the speed at which it functions, makes it possible for calculation to destroy the improbable, that is, desire, affection, attachment, identification, singularity, individuation and the feeling of existing psychically and thus collectively, which are the conditions of any neganthropy, that is, the conditions of any positively protentional hallucination – this digital pharmakon, destroyer of neganthropy, is also the bearer of a new epoch of psychic and collective individuation, that is, of a new neganthropy, constituting and harbouring a new form of epokhality."

Chapter 23: Conquest or salvation?

p. 43 - struggle for life, negentropy, Schrodinger
"This is why the struggle for life, which is the condition of what Schrödinger called negative entropy, or negentropy, can no longer be the criterion for the formation of the societies that constitute neganthropic evolution."

p. 44 - bifurcation through previius knowledge thst still retains the old, as a means of accumulation
"Knowledge, here, means the power to produce bifurcations that do not destroy access to those previous bifurcations that are the collective secondary retentions whose accumulation forms knowledge. Preserved and reproduced through the transmission of knowledge, these earlier bifurcations, which grant meaning to bifurcations to come, constitute the ultimate meaning of what, in Meno, Socrates called anamnesis.25"

p. 44 - proletarianisation - knowledge is stolen
"The radicalization of innovation claimed by the new barbarians on the contrary brings to completion the process of proletarianization that in the nineteenth century became the condition of the Anthropocene – that is, of industrial capitalism – and that at the beginning of the twenty-first century has been extended to all human activities through full and general algorithmic automation. The latter is absorbing and eliminating all forms of knowledge, sterilizing them, and thereby dissipating the neganthropic potentials accumulated by civilizations and destroying the ends around which the latter were constituted, leaving non-inhuman beings in despair."

Chapter 24: Anthropology of disruption

p. 46 - algorithms lock everything into place
"Hyper-synchronization prevents the power of calculation from being socially individuated by the incalculable."

p. 46 - transindividuation is changed to one controlled by the corporations controlled by shareholders. the measure of everything relates to its ability to increase shareholder value, the price is deindividuation and madness
"Transindividuation is replaced by processes of transdividuation5 that are under corporate control, by corporations that are in turn controlled by shareholders who ‘manage’ them according to a single criterion: the increase of dividends – at the cost of psychic and collective disindividuation, at the cost of madness."

p. 47 - economic organisations take control of imagination
"Here already, it is a case of economic organizations taking control of the imagination, that is, of the primordial source of protentions, as well as of the formation of collective secondary protentions, and, ultimately, of individual and collective dreams."

p. 47 - magnetic library - LLMs worse yet
"There can be no doubt that for several thousand years, quite independently of its role as keeper of the collective memory, writing has by dint of its one-dimensionality provided the analytical instrument indispensable to philosophical and scientific thinking. The preservation of thought can now be envisaged otherwise than in books, which will not for long possess the advantages of quick and easy manageability. Preselected and instantaneously reconstituted information will soon be delivered by a huge magnetic library with electronic selection.7"

p. 48 - we make slaves of ourselves
"Because of the development of its body and brain, through the exteriorization of tools and of the memory, the human species seemed to have escaped the fate of the polyparium or the ant. But freedom of the individual may only be a stage; the domestication of time and space may entail the total subjugation of every particle of the supraindividual organism.8"

Chapter 25: Neganthropology of disruption

p. 49 - digital grammatisation brought us here
"This individualism, which is in reality a destruction of individuals through the herd-like characteristics that prevail, claims to be purely ‘bottom up’, that is, freed from all the constraints of the ‘top down’, thereby emancipating itself in a ‘revolutionary’ way from ‘reform’. And this ‘reform’ is, indeed, totally discredited in the face of this new stage that is digital grammatization, and that is being concretized as automatic and reticulated society: the indigence of national or European public power is in this respect shocking and undeniable."

p. 50 - technical objects become external organs
"This exteriorization that constitutes the principle of ‘liberation’ is always also an ‘alienation’: it leads to an offsetting of neganthropic possibilities to exosomatized organs that amounts to a kind of dependence, which is the basis of proletarianization as the loss of knowledge (of how to live, work and conceptualize), that is, as entropy. This is nothing new. And it is so as to constitute, on the basis of this exteriorization, which is firstly a loss of knowledge, new forms of knowledge – that is, new forms of neganthropy, as the diversity of knowledge, culture and social organizations – that a readjustment must occur, through which it becomes possible for therapeutic circuits to form, circuits of those pharmaka in which all exteriorizations consist."

Chapter 26: Providential disruption and the ‘wall of time’: the reign of dread

p. 51 - computational, cognitive capitalism is the source
"As Ars Industrialis has said from its inception, such a transformation requires a new critique of political economy – the economy having become purely, simply and absolutely anti-political with the advent of purely, simply and absolutely computational capitalism: the elimination of social systems is the liquidation of political collective individuation, coming at the cost of the destruction of psychic individuals – of their psychic apparatus, which constitutes their reasons to exist in view of consistences, beyond mere subsistence."

p. 51 - explainsbthe singularity fairly well
"The disruption promoted by the new barbarians is the reign of the law of the jungle such as this is dreamed of by the most reactionary conservatives. This air-conditioned jungle – as Duke Ellington called it – establishes a reign of dread that is also a new stage of the ‘shock doctrine’, and it does so as the attack of the barbarians, which is, in effect, that is, in the facts, an organization of chaos deemed to be creative. And this chaos would also be that to which the advocates of ‘Sharia’ lay claim, in awaiting a divine law that would restore order to this exhaustion of public law, that is, of profane realities."

p. 51 - the technical system must be metastable and allow dynamicism. currently it is manipulated by shareholders
"Society is constituted through the transindividual construction of social systems. For that to occur, the technical system must be metastabilized – it must maintain a general form while supporting the deviations that make it dynamic. Such a process of internal phase shifting, which is what any dynamic system amounts to, always conditions psychic and collective individuation. The digital technical system currently individuates by radical (that is, disruptive) innovation, driven by the speculators that shareholders have become. Today, then, the technical system is engaged in a constant and unlimited process of mutation,"

p. 52 - evil
"Those who speculate on radical innovation, its chaotic effects and the gains they expect to make thereby bet against the social systems, just as in other times they might have bet on being able to make a profit from famine or poverty."

Chapter 28: Absent from every bouquet

p. 55 - husserls eidetic reduction - assuming pure consciousness o understand how the world can exist to us as it does. stiegler disagrees, because our environment shapes that understanding, and therefore needs to be considered
"I remained in prison until February 1983. During that time, I converted – not to a religion, but to a noetic disposition derived from a philosophical method: that of the ‘conversion of the gaze’ conceived at the beginning of the twentieth century by Edmund Husserl, based on what he called the phenomenological reduction through which it becomes possible to get past the ‘natural attitude’. Husserl describes this phenomenological reduction in his first great work, Logical Investigations, published in 1901. At that time, he called it the eidetic reduction, referring to the Greek question of the eidos (εἶδος)."

p. 56 - kants transcendental
"The Husserlian eidetic reduction attempts to access the conditions of experience and thought – that is, of what, since Kant, has been called the transcendental."

p. 56 - cease belief of the world to see the extra ordinary
"This exceeding of the ordinary, which enables access to the experience of the extra-ordinary called the transcendental, where the extra-ordinary is the hidden and forgotten condition of the ordinary, consists in practising the phenomenological epokhē, that is, the suspension of belief in the world."

Chapter 30: The existential propadeutic of noetic salvation

p. 61 - essentially Stieglers work condensed
"that man is the technical form of life (and, much later, I would find this formulated in another way in Georges Canguilhem), producing an exosomatic organogenesis that, through that very fact, generates a type of memory that does not exist in other forms of life –"

Chapter 32: Release from prison: on another madness

p. 63 - active nihilism ... to live in nihilism, not submit to it
"The world to which we were about to return was much tougher than the one in which we had lived prior to entering prison, and we needed to know it, that is, accept it (which in no way means to submit to it, but rather to make this necessity into a virtue – or what Nietzsche called active nihilism)."

Chapter 34: The cowardice of optimism and pessimism

p. 67 - optimism, pessimism and public impotence
"Optimism and pessimism therefore tend to reinforce one another by enclosing themselves in denial, which, as we know, can lead to the unfurling of what psychoanalysis describes as rationalizations, that is, lies perfectly constructed so as to conceal reality. Pessimism and optimism both deny the obvious, namely, the imperative to be, neither pessimistic nor optimistic, but courageous. This criminal denial occurs with the support of an immense apparatus dedicated to encouraging pessimists and optimists in their denials of every possibility and necessity of taking action – an apparatus that consists, on the one hand, in the technologies and corporations that liquidate the will, and, on the other hand, in the disruptive systems that establish public impotence."

p. 67 - its a machine leading to pathological radicalisation, and we end up simply accepting things as they are
"Optimism and pessimism deny and disavow to such an extent that they lead, like antechambers of madness, to pathological radicalization processes that in turn lead to the reinforcement of denial and disavowal – by installing terror and the panicked reactions to it that always bring out the worst."

Chapter 37: State of emergency and philosophy

p. 75 - individuation is the rhythm of our changing, our becoming, in the technicsal system ... that is everything at once affects one another
"And we know, today, that the reason for this is entropic becoming and what it produces as negentropic future, that is, as evolution, and therefore as organogenesis, which, some two or three million years ago, becomes exosomatic, which is to say pharmacological. After reading Simondon in 1986, I began to use the term ‘individuation’ to refer to that change of the world – whose rhythms are themselves constantly changing – resulting from technical individuation."

p. 75 - philosophy is about understanding the world to propose meaningful change to the world
"I conceive of philosophy, which has become my principal activity, as merely a way of creating the conditions for proposals to be elaborated and conceived so as to change the world in law, and not just in fact."

p. 76 - barbarism must exist on the inside before it becomes visible on the outside
"Our sole possibility of struggle is through an economic and political proposal capable of projecting beyond the Anthropocene: to struggle with what remains of civilization in the epoch of the absence of epoch, and against barbarities that are as internal as they are external. This is what Marie Peltier succeeded in showing after the attack carried out on a Thalys train on 21 August 2015:20 ‘A society does not become gangrenous on the outside if it is not firstly gangrenous within. Barbarism breaks out when the soil becomes propitious, “fertile”, when solidarity recedes, evaporates or weakens.’21"

Chapter 38: Economy and politics

p. 77 - monetary tertiary retentions
"As never before, I am convinced that today, and ever since the Renaissance, politics must be thought in direct relation to economics. It was the Renaissance that laid the foundations of what would become globalized industrial capitalism as the exploitation of tertiary retentions. It did so in the wake of the printing of sacred books, as well as the printing of those books that constitute the preindividual funds of the humanities, and, finally, the creation of account books, which, with the rise of monetary tertiary retention,23 accompany the transformation of logos into ratio."

p. 78 - europe but a colony
"And we suggested that if Europe, confronted with this mutation, fails to propose for the world to come some path other than the Silicon Valley model, then it will become a colony, firstly of the United States, then of the ‘emerging countries’. European populations are shifting towards various far right positions, and this is the path towards which France is moving as it heads into 2017, and it is even in the vanguard of this movement, with the help of Michel Houellebecq (but this last point was something we could not have predicted)."

Chapter 39: Stories of contemporary madness

p. 81 - aufklaring, hannah arendt
"Aufklärung (which, from her own perspective, Hannah Arendt describes as the crisis of culture and the crisis of education38"

Chapter 40: Cultures, expectation, madness

p. 82 - culture retains and protains
"A culture always, and each time in its singular way, that is, neganthropically: retains what lies at the very bottom of psychic and collective retentions as the default of origin that engenders ὕβρις, and which is ὕβρις (of which Prometheus, thief of fire, and the worship dedicated to Zeus as token of recognition of this shame, αἰδώς, are expressions); protains, if I may put it like this, what lies on the horizon of all psychic and collective protentions, and as their vanishing point: protention requires the madness that the imagination bears within it, which hallucinates this vanishing point – and the imagination is the protentional faculty, which is also to say the phantasmatic faculty and the faculty of the drives."

p. 83 - the condition of possibility of all forms of protention
"archi-protentional"

p. 83 - life knowledge of living in a culture
"Culture therefore forms the singular life-knowledge [savoir-vivre] specific to a given region and epoch insofar as they are devoted to some or other artificialities arising from ὕβρις. It is always a matter of knowing how to live as such and such: as an Italian, as an Egyptian, as Japanese,41 according to the epoch and the place where one was born and that one knows. One cannot live without such life-knowledge, which is learned without knowing it, but which lets us know the world [monde] and everything that contrasts it with the worldless and the befouled [immonde]."

Chapter 42: ‘All goes ill!’: sleep of reason and waking dreams

p. 92 - the essence of the pharmakon
"In The Wind Rises – a very dreamlike animated film inspired, on the one hand, by the works of Paul Valéry, Thomas Mann and Tatsuo Hori, and, on the other, by the life and mechanical works of Jiro Horikoshi, a Japanese engineer who designed the Mitsubishi A6M fighter, known as the Zero – Hayao Miyazaki took these verses in their obvious sense. Mechanics is indeed the central theme of this wonderful film, which thus takes at its word the μηχανῆ of which Pindar speaks. Horikoshi, as a child, dreamed of flying, admiring Giovanni Battista Caproni, an Italian engineer, the two of them being inhabited by dreams of Icarus,18 Leonardo da Vinci and Clément Ader,19 a handful of illustrious names among many others. Exosomatizing their dreams, all of these figures trans-formed our worlds – until the final disaster, at the end of the Second World War, in Japan."

Chapter 43: Dreaming, making, acting – in the Anthropocene and beyond

p. 94 - hallucination between madness and reason... techbros forgot the reason
"Hallucination, whose status evolves between madness and reason, and which lies at the heart of what Simondon tried to think in Imagination et invention, is therefore the condition of fabrication, that is, of exosomatization."

p. 94 - anthropocene origin innovation today is not innovation per Gille. the social is neglected entirely
"In our time, innovation is compelled and adjustment fails to occur. On the contrary, social structures are today being destroyed by a destructive form of innovation, which is not innovation as conceived by Gille but a violence without future, a violence that destroys the future itself. In this absence of epoch to which, therefore, disruption amounts, extreme possibilities of exosomatization are brought to bear, in particular with the advent of digitalization. But in fact it is well before that, and with capitalism’s socio-economic translation of what Descartes called the mathesis universalis, that the Anthropocene comes to be constituted."

p. 94 - yesss. modernity rationalises what should be considered OK, and in turn alters wh society considers progress
"What in the Anthropocene’s early stages was perceived as dangerous, or even as madness, and hence rejected by society (a rejection that is now called ‘resistance to innovation’), is later metastabilized as ‘reasonable’ through a process of transindividuation known as modernity, founded on what was then called progress."

p. 94 - progress becomes regress
"At the end of the Anthropocene become disruptive absence of epoch, progress is dominated and covered over by what the geographer Élisée Reclus called ‘regress’.27 All goes ill."

Chapter 44: The deliberate exploitation of toxicity and the systemic carelessness that results

p. 95 - aligns well with MEF
"‘Transformational technologies’ materialize a transhumanist, hyper-disruptive ideology, which also spreads into synthetic biology, aiming at the immense market concerned with health, suffering and toxicity in the Anthropocene, where, instead of curatively and preventatively taking care of individuals, groups and societies harmed by the disinhibition of risk-taking, the market of exosomatization turns every misfortune into an opportunity."

p. 95 - we treat symptoms caused by technological advance
"Hence, for example, if the toxic effects of food consumption have led to an explosion of diabetes in the United States, the response from industry is to develop chemotherapeutic medicine, health 3.0 and ever more sophisticated prostheses to replace the limbs amputated as a result of this disease, or to treat blindness.29"

p. 96 - exosomatisation does not derive from the laws of nature
"The question that lies at the heart of any consideration of this situation is the question of exosomatization itself. Exosomatization is not ‘natural’, that is, derived from the ‘laws of nature’, nor is it simply ‘artificial’, at least if, with Leroi-Gourhan and Canguilhem, we consider that the process of exteriorization and the artifactual organogenesis in which it consists delimit the technical form of life. This ‘technical form’ means the life of man having ‘extended his organs by means of tools’,30 thereby setting up his organological, and no longer organic, ‘normativity’ 31 – and, along with it, his ‘pathology’, which is also a production of sense, that is, of πάθος (pathos), which itself stems from original forms of the ‘infidelity of the milieu’ that result from the normativity derived from this pathogenesis.32"

p. 96 - are LLMs not exactly this mark? Uncontrollable by definition
"If we accept the analyses that – from Kapp to Simondon, via Leroi- Gourhan, Canguilhem and many others (including Bertrand Gille, as I continue to emphasize in this book, but also Nicholas Georgescu-Roegen, and, more recently, in anthropology and related fields, Merlin Donald, Kim Sterelny and Michael Tomasello) – see in exosomatic organogenesis the specific characteristics of the evolution of the human form of life, the question arises of knowing who will decide why and how this evolution will continue to unfold, now that it has become programmable and controllable – at least up to that point where the risk it entails becomes excessive, which is to say the point where it becomes uncontrollable. This point at which contemporary exosomatic evolution ceases to be programmable or controllable is the point at which the laws of the improbable and the unpredictable assert themselves but in negative fashion. This is precisely the point of absolute madness that I have attempted to delineate as that point when the Anthropocene becomes structurally, massively and effectively self-destructive – bringing to an end its own continuation by finally annihilating itself, through a disruptive contraction that becomes absolutely and irreversibly entropic."

Chapter 45: Everything happens, nothing happens

p. 97 - computational cognitivism
"After the collapse of this metaphysics, computational cognitivism, which is the metaphysics of absolutely computational capitalism bearing within it the ultra-liberal-cum-libertarian project, becomes and remains the new form of denial, while also becoming the theoretical core of transhumanism."

p. 97 - stiegler only dismisses the human jelly fish because he thinks we destroy ourselves before then - but are we perhaps closer than he though?
"Leroi-Gourhan envisaged such an end in Gesture and Speech, when man, becoming a button-pusher as the hand regresses to being just fingers (the digits), tends in some way towards becoming a kind of jellyfish, an ‘anodontic human race living in a prone position and using such forelimbs as it still possesses to push buttons’.35 Such a suggestion is far from absurd, but it passes through the ‘digital anthill’, which still has a long way to go, and it could unfold in fact only on the condition that humanity does not first destroy itself through its negative externalities36 or the conflicts these bring. Furthermore, as I have already shown, in formulating this hypothesis Leroi-Gourhan pays no attention to the consequences of disruption in terms of the destruction of social systems, in turn destroying psychic individuation."

p. 98 - nothing ever happens
"This question is fundamental, firstly because it is one that continuously arises. At the very moment each of us worries about the ‘future of the planet’, to the point that the United Nations has made this its major mission after seventy years of efforts to contain the ὕβρις leading to war, at the moment when Florian speaks aloud what so many young people do not want to know and prefer to repress, even if they dwell on it in whispered tones without being able to think it – which they cannot do because, ‘disrupted’, the generation above them have been disqualified, and hence are unable to offer them circuits of transindividuation to which they could conjoin – at this moment, this denial is now more violent and more striking than ever: nothing happens, except for the lament that rings out, ever more unrelentingly in the threatening silence, about the fact that, indeed, nothing ever happens."

p. 98 - youth represses
"The intergenerational or rather de-generational abandonment that leaves both young people and their ascendants isolated and silenced, repressing what therefore only gnaws at them all the more, generates specific and dangerous forms of psychic suffering that can end only by manifesting themselves in the most unexpected and disturbing ways. But the politics of ‘who gives a shit?’ [je-m’en-foutisme], which understands nothing, couldn’t care less about any of this – a fact for which it is ever-increasingly despised."

Chapter 47: Technologically integrated totalitarianism and madness as neganthropological possibility

p. 101 - transhumanism neglects what it is to be human
"Transhumanism is a negation of neganthropological constraint: it posits in principle the obsolescence of collective individuation, of social systems and of noetic deliberation in general – and political deliberation in particular. As artificial intelligence becomes correlationist, that is, turns into the ‘data economy’, or connectionist (‘deep learning’), transhumanism articulates it with endosomatization and transformational technologies, and this in turn leads to the articulation of ‘health 3.0’ with synthetic biology and nanotechnology."

p. 101 - the market controls everything
"it is, here, the market that alone orients and directs exosomatization and endosomatization, and does so exclusively according to its own interests."

p. 101 - techbros are drinking the clown juice
"In neganthropogenesis, the hallucination of what does not exist is paramount: that which does not yet exist can be realized from out of a field of consistent possibilities – consistences that themselves do not exist, and that will never ek-sist, but which constitute the idealities nourishing reason as kingdom of ends and as function. To think in this way is to exceed the opposition of idealism and materialism. It is the originally hallucinatory and as such ideal character of exosomatization that enables the disadjustment that leads to unreason in all its forms. At the origin of what Simondon called a technical lineage, there is a fabrication, which must thus firstly have been hallucinated, then realized, and, finally, involved in various phases of the process of adoption46 by the technical system and by the social systems within which this invention occurs. Such a fabrication can obviously destroy the one who fabricates it: this is, above all, what ὕβρις means."

Chapter 48: Madness, reality and truth

p. 103 - madness can become real - and it has
"Reality can turn mad only because madness can become real. And it can do so only because genius always stems from a ‘grain of madness’: ‘No genius has ever existed without a grain of madness.’51 As a possible consequence of exosomatization, the future always itself consists in the realization of a delirium – of a pathology, a being-affected and, in that, of a feeling (πάθος) – and therefore of a sense that, realized, can become normal. It is only from within the horizon of ὕβρις that the question of the relationship between madness and truth arises, in such a way that the parrhēsia of Solon can offer the Athenians the prediction that the madness they attribute to him – they accuse him of ‘going mad’, mainesthai – will eventually prevail as truth."

Chapter 49: Hubris and boulēsis

p. 106 - written hypomnesic tertiary retention
"This will comes to occupy the centre of modern thought by transforming itself, that is, by transforming its relationship to pharmaka – and, more precisely, to written hypomnesic tertiary retention. This is played out with Descartes – not in the Meditations, in relation to which Foucault and Derrida will come to blows, but in the Rules for the Direction of the Mind: these rules establish the hypomnesic, organological and pharmacological basis of the mathesis universalis that will be generalized in the Discourse and Meditations, laying the foundations of modernity."

Chapter 50: Will, disinhibition and denial

p. 106 - the numbers define everything
"This new conception of the will eventually becomes the basis of the thought of logos, and of logos as ratio, that is, as calculation, hence making the calculating subject the foundation of any veridiction."

Chapter 51: The exosomatization of the life of the mind, spiritual life as exosomatization, computational unreason

p. 108 - writing is representaton - atention without focus
"Descartes places attention at the heart of what, for modernity, is his foundational approach, by defining attention as analytical capacity. The issue is not representation, as many of those who interpret Descartes as the founder of modern metaphysics have tended to believe, but rather the exteriorization of representation, in the form of points, lines and surfaces that ‘fix our attention’2 – where this also amounts to the fixing of the already there of our thinking, which thereby reflects upon itself through the fact of its self-exteriorization."

p. 109 - memory is frail -writing overcomes this
"Memory, this rule tells us, ‘is often unreliable’,4 and this is what Derrida, commenting on Husserl, will call ‘retentional finitude’.5 This can, however, be overcome, by ‘the practice of writing."

p. 110 - current age of disruption
"This is what we are currently living through in the disruptive divorce of computational understanding and reason, which, as rationalization, becomes computational unreason – the (mis)calculated loss of reason."

Chapter 54: The tragic and ὕβρις

p. 113 - locking up neighbour
"‘It is not by locking up one’s neighbour that one convinces oneself of one’s own good sense.’"

Chapter 55: On the need to read or reread History of Madness in the twenty-first century

p. 116 - madness, hubrid... creativity?
"has had a relation to a thing that is confusedly termed Madness, Dementia or Unreason. It is perhaps to that obscure presence that Western Reason owes something of its depth, as with the threat of hubris, the σωφροσύνη (sophrosyne) of Socratic speechmakers."

Chapter 56: The most mad

p. 119 - analytical reading and writing gave way to calculability - descartes rules 15 and 16
"But what does ratio mean? And in what sense does the passage from reason as logos to reason as ratio impose this exclusion? I have already indicated that this development is fundamentally tied to the fact that calculation and calculability, in passing through the rules that Descartes assigns for the direction of his mind as analytical practices of reading (Rule Fifteen) and writing (Rule Sixteen), thereby become the condition of all rationality. Rationality is thereby directed along the path towards rationalization, which according to Weber is the reality of capitalism, and which according to Adorno and Horkheimer inverts the Aufklärung."

p. 120 - innovation and disibhibition
"with the industry of cultural goods, bearer of a ‘new form of barbarism’ and no doubt a new form of madness,51 and with what accompanies it in a functional way, namely, marketing as the organization of innovation by disinhibition, which becomes hegemonic, and of which the theory of disruption is only the most recent development, and the most mad."

p. 120 - deleuze links control societies to marketing and calculability
"Unlike Deleuze, who fundamentally links the advent of control societies to marketing, that is, to the exploitation of affects via calculability, Foucault pays little attention to the historical fact of marketing."

Chapter 57: The Modern Age as the ‘propensity for madness’

p. 121 - destruction of attention - its diseconomy
"Just as spiritual exercises can lead to their opposite, namely, to psychotechnologies in the service of what has been described today as an economy of attention, which is in reality a destruction of attention (its diseconomy), so too, what seems to constitute the speculative or transcendental sphere of mental or spiritual life in otium, in reality works (without knowing it) for the establishment of the hegemony of negotium: ‘The dominant figure of modernity is thus by no means the excess of reflective inwardness […]. What becomes manifest in the process is that the task of reflection is to prepare the desired disinhibition.’60"

Chapter 58: From Raskolnikov to disruption, via Schumpeter: mercilessly clearing the way for the territories of disinhibition

p. 123 - it's a great big shame to be piloted by techbros
"This state of fact was established, therefore, by the systemic organization of disinhibition in which capitalism consisted at the dawn of the Modern Age, an organization that resulted from new regimes of the doubly epokhal redoubling – all of this, today, seems in retrospect to have reached that critical threshold of the Anthropocene we are calling ‘disruption’. From this, however, we must not conceive a ‘naïve ontology of progress in which the distance between the vanguard and the main body can consistently be interpreted as the pilot function of those at the forefront’.68"

p. 123 - speaks again very well to tescreal and tech bros
"In other words, those at the forefront have no use for those who lag behind, for those who arrive ‘late’: the former are the pirates and criminals who mercilessly clear out territories for disinhibition, without the least regard for what might otherwise have remained of ‘civilization’ – which, coming always too late, can but fill them with contempt: In this schema, the headstart of those who are extraordinary is made possible by a vocation to disinhibition that forges ahead solely through active contempt for the restrictive power of morality and convention – hence the thesis of the inevitable criminality of the innovators.69"

Chapter 59: Risks, probabilities and protentions: reflective madness

p. 123 - the victor writes history
"This event, which is the advent of nihilism in Nietzsche’s sense, leads to the fading away of every narrative of origin, that is, of territorial and historical belonging, and to the pre-eminence of risk and novelty: ‘A human of his type exists not from their origin, but rather from their headstart.’71"

Chapter 60: Modernity as a process of reflexive disinhibition

p. 126 - smallpox vaccines built trust in innovation. gilles. politics of innovation
"But what Fressoz shows above all is how this discourse, which met with much opposition, led to the deliberate and artificial manufacture [fabrication] of a trust [confiance] in innovation that in turn led to these ‘small modern disinhibitions’: ‘Trust was not something self-evident and it was necessary to produce – in a calculated way, at every strategic and conflictual moment of modernity – disinhibiting ignorance and/or disinhibiting knowledge.’85 From that point onwards, a vast politics is implemented that falls under what I have described in previous chapters as a process of adjustment between the technical system and the social systems, and that constitutes what Gille describes as a politics of innovation: ‘For innovation of any significance to occur, it is necessary to circumvent moral reticence, social opposition, impacted interests, suspicions and critiques of its real-world consequences.’86"

p. 127 - fressoz. tech is forced upon people
"Historically, technics has never been made the subject of a shared choice. Certain actors actively brought it into being and it then became necessary to regulate them. Contrary to the sociological dream of having mastery over technoscience, of a gentle incline of progress, the history of technics is that of shocks [coups de force] and subsequent efforts to normalize them.90"

p. 128 - transindividuators, too, are too late. this is inevitable
"In the Anthropocene that emerges from capitalist disinhibition, the ‘transindividuators’, which is what scholars and other clerics ought to be, end up internalizing the state of fact that consists in a structural lateness, and they do so through theory, which no longer plays any role other than to legitimate, after the fact – to ‘rationalize’ – that which makes a state of law impossible. This is why the analysis of the genesis of the Anthropocene proposed by Fressoz must be continued and completed via epistemological considerations leading to a critique of forms of knowledge in general, including, of course, historical knowledge itself."

Chapter 62: On ‘the ordinary madness of power’

p. 133 - madness relstes to the times?
"Gladys Swain argues when she revisits the history of psychiatry in a way that deviates from Foucault,6 madness is constitutive of the history of thought, and hence equally constitutive of the ‘phenomenology of spirit’ in the strict Hegelian sense, where spirit can appear only in passing through moments of division, that is, of madness, those ‘intermittences’ of noetic life that would be essential to noesis, in which respect Pinel would provide Hegel with clinical data concerning mental illness."

Chapter 63: Ordinary, extraordinary, morality, imagination

p. 134 - power becomes economic. extra-ordinary liqidated by nihilism resulting in madness
"The power in question is no longer political, but economic, and the ‘representatives of national executives’ are its pitiful playthings. The ordinary character of contemporary madness results from this state of fact, which is brought to its peak, before any other cause, by disruption, and, more precisely, by the ordinary madness that results from the liquidation of the extra-ordinary by the nihilism in which capitalism fundamentally consists."

p. 135 - the collective protentions of a libidinal economy
"Now, what is this ‘desire to obey’? We, who no longer live in the age of La Boétie or Spinoza, we who come after Freud, we know that power, which is an instance of transindividuation and a synthesis of all transindividuations, power insofar as it is primarily legitimated only on the condition of constituting itself in law (and here, undoubtedly, it is necessary to do more than just repeat Foucault), stems from a libidinal economy of the drives through which identifications and idealizations constitute a hallucinatory horizon that is indispensable to the formation of a we that this power embodies while, inevitably, disembodying it.16"

p. 135 - nihilism
"The second is historical, and characteristic of the Anthropocene, where exosomatization and disinhibition combine as the fulfilment of nihilism (that is, as the dissolution of use values and practical values into exchange value):"

Chapter 64: The dream of Descartes and the question of powerlessness

p. 136 - the dream and imagination is the condition or exodomatisation - without it nothing would happen
"The dream, as I have insisted upon repeatedly here, is the condition of exosomatization, and it is also the seat of the unconscious and the pathway of the expression of the drives. But we cannot reduce it to this nocturnal scene of the unconscious, and we cannot interpret it solely from the perspective of its ‘latent’ content – this is what Binswanger says, and then Foucault."

p. 137 - dreaming leads to exodomatisation leads to new dreams. . .
"According to my own analysis – which extends the analysis that Foucault set out before he published History of Madness, and, as we shall soon see, where this latter work itself extends, in his reading of Descartes’ Meditations, his own ‘Introduction’ to ‘Dream and Existence’ – we must refer, here, to an oneiric condition that makes exosomatization possible, and that is itself made possible by exosomatization, as the fund [fonds] of tertiary retention that is the vector of fantasies, hallucinations, collective retentions and protentions of every kind, characteristic of the epochs that are thereby formed, and linking these epochs in the never achieved, always threatened and necessarily threatened unity of Geschichtlichkeit."

p. 137 - Descartes dreamed - meditations as dreams
"the clarifications Foucault offered in 1972 in ‘My Body, This Paper, This Fire’.21 This text, Foucault’s reply to Derrida, clarifies – by opening a question that I believe to be crucial – the scope and significance of the meditation as dream, and as the dream dreamed by Descartes. The dream that meditation would be will condition and nourish not only the project of ‘classical reason’ but the process of disinhibition examined by Sloterdijk (see §57)."

p. 137 - institutions are felt as great, but are not always great, leading to a confused autority. a typical fallacy today that the extremely wealthy are intelligent and right
"In Pascal’s epoch, ‘institutions […] make people delirious inasmuch as the latter confuse them with reality, and imagine that they must honour the great because they are great and not because they possess the signs of greatness’.22 But"

Chapter 65: Hyperpower

p. 138 - imagination, will and reason cannot be neatly separated. collective protentions bring about epochs
"Foessel and Pascal describe as his trappings. But these alone are not enough to underpin his power: they require other artifices, whose functions are not simply decorative or sumptuary. These other artifices are supports of processes of transindividuation, through which the retentional and protentional compromises that promise a common future are metastabilized – and they form epochs by unifying collective protentions. Understood from this perspective, imagination, will and reason cannot be neatly distinguished, still less isolated from one another."

p. 139 - the rich assume the robes of the king
"another discourse of the Truth: that of the market, where, by right, anyone can claim the status of leader. In the collective imaginary, ‘oil kings’ take the place of kings draped in purple robes. It is true that proof of their greatness no longer depends on fantasies of birth right: it is generally in some unassuming garage that they claim to have had some commercial or technical idea that was to revolutionize the world."

Chapter 66: Madness, δαίμων, ὕβρις, Derrida (right up) against Foucault

p. 141 - foucault - madness is historical
"‘Foucault says: “Madness is the absence of a work [oeuvre].” […] Now, the work begins with the most elementary discourse […]. The sentence is, by its essence, normal. It bears normality within it, that is, sense.’44 Sense belongs to language, and so that which can manifest itself as non-sense, as madness, is thus above all historical.45"

p. 142 - the cogito underies everything that is (descartes)
"For Descartes, it is a matter of thinking the Cogito (Second Meditation) such as it is, and as that which underlies everything that is, which is to say everything that makes sense, and hence, also, everything that thinks: The hyperbolical audacity of the Cartesian Cogito, its mad audacity […] would consist in the return to an original point which no longer belongs to either a determined reason or a determined unreason, no longer belongs to them as opposition or alternative. Whether I am mad or not, Cogito, sum. Madness is therefore, in every sense of the word, only one case of thought (within thought).46"

p. 143 - derrida - how hubris gives rise to founding a new world beyond the current one
"‘Such a ὕβρις keeps itself within the world. Assuming that it is deranged and excessive, it implies the fundamental derangement and excessiveness of the hyperbole that opens and founds the world as such by exceeding it.’52"

Chapter 69: Dreaming and meditating with and according to Foucault

p. 149 - philosophy is not a match
"The history of philosophy is not a series of matches going ‘back’ and ‘forth’ between competing athletes, in which one is able to defeat the other, and where it would be possible for us to choose one over the other: it is a process, for which those recognized as philosophers are necessary moments – but never sufficient."

Chapter 70: From Descartes’ dream to the bifurcation towards the Neganthropocene (the ὕβρις of philosophy itself)

p. 150 - new hubris
"As for myself, what I will now maintain is that this madness was made possible by the new ὕβρις in which consists writing, reading and rereading, conceived as the analytical conditions of thinking, and in such a way that calculation becomes, as ratio, the mathesis universalis constituting the method of any rational philosophy."

p. 150 - Descartes transindividuated all of philosophy
"It is well known that to ‘make ourselves […] masters and possessors of nature’8 is one way in which we might summarize the dream of Descartes: it is Descartes himself who formulates it thus. This ‘dream’ is a protention that will become collective, precisely in that Descartes will transindividuate the whole of philosophy, that is, the whole of science, taxonomic knowledge, and, progressively, morality, politics and economics."

p. 151 - the account book everywhere
"It is Max Weber who will point to the banal phenomenon of merchant account books, showing that the emergence of accounting will penetrate every dimension of life, as accounting ratios come to be inscribed at the heart of the process of rationalization accompanying the ‘spirit of capitalism’."

Chapter 71: The Cartesian sources of disruption

p. 152 - Mark ~~~ Jenga indeed. These choices become the foundation of everything after it, by informing our way of thinking
"But the things in question are in fact ‘simple’ and ‘intelligible’ only insofar as they are isolated as such, dis-engaged from the phenomena in which they present themselves as simple and intelligible, that is, precisely, beyond phenomenality alone – and as constituting the latter, precisely as its elementarity, that is, as its irreducible granularity, itself un-decomposable. For the square to present itself as ‘un-decomposable’ – as this geometrical figure that is a square (that is, essentially and in-dividually a square) such that it is composed of its ‘four sides’ – it is necessary that the notions of figure and, ultimately, geometry, be themselves evident and ‘un-decomposable’. This is undoubtedly what Descartes expresses when he distinguishes geometry and arithmetic from physics and the ‘taxonomic’ sciences. But this distinction presupposes this specific attentional mode – one composed of the specific retentions and protentions that are described by, precisely, Rules Fifteen and Sixteen. These are, however, the givens [données] of noetic artefactuality constituted by alphabetical writing, in relation to which, in addition, the ortho-graphy required by the printing press generalizes normed practices. And these practices will become the analytical basis of what, as universal characteristic, and more generally as algebra, will lead, through applied mathematics and its instrumentalization, and by constituting the universal element of the new industry that is the data economy, to the algorithmic decomposition of the faculty of knowing."

p. 153 - the anthropocenebis a result of computational capitalism. not just stup, but mad.. and nihilism
"Disruption is an incommensurable stage of disinhibition. Its accomplishment occurs in a capitalism that has become purely, simply and absolutely computational – that is, it is accomplished as absolute ὕβρις: absolutely freed of any and all limits, bringing nihilism to fulfilment as the completion of the Anthropocene. This in-com-mensurable stage of disinhibition, paradoxically founded on a certain conception of measure (μέτρον), and now founded on calculation, results in an immense process of demoralization that is also a massive denoetization, an agent of systemic madness, and more than just systemic (or functional) stupidity.15"

p. 153 - strong summary - algorithmic concretisation of cartesian dream allows computation to dominate everything
"This algorithmic concretization of the Cartesian dream is what – as, on the one hand, instrumental and automated understanding, and, on the other hand, reason lost, because exceeded by this understanding that outstrips and overtakes it – systemically short-circuits reason, which is lost by this very fact. This short-circuiting of reason amounts to a kind of metaphysical and speculative disinhibition that proves literally in-conceivable, and, today, it is what allows calculation to be deployed without limits, and as the fundamental principle of the age of disruption (which is also to say, of transhumanism)."

Chapter 73: Dream and anthropology in Foucault, reader of Binswanger

p. 159 - foucault dreaming
"It is clear that they haunt Foucault, too, at the moment when he reads Descartes’ Meditations and situates the dream not on the side of madness, but as coming from existence itself: ‘Between the sleeping mind and the waking mind, the dreaming mind enjoys an experience which borrows from nowhere its light and its genius. […] But the theme of original dimensions to dream experience […] can easily be discerned as well in Cartesian and post-Cartesian texts.’30"

p. 159 - AI has no noetic existence
"in terms of dreams, premonitions, and warnings, he distinguished two sorts of imaginings: those that depend solely on the body […] and those which give sensory body to ideas of the understanding […]. The first form of imagination is encountered in delirium, and makes up the physiological fabric of the dream. But the second makes of the imagination a specific form of knowledge.31 Noetic existence, that is, existence capable of meditating, and not limiting itself to subsisting, is drawn by the attraction of those consistences of which the gods as read by Alain Frontier are markers for these noetic patients [malades] who are mortals worthy of the name: as thought by Canguilhem, noesis is in fact organological illness [maladie]. Canguilhem: who inspired Foucault, but where this is something that the latter seems constantly to forget (to the point that on occasion one wonders if he has actually read him)."

p. 159 - dream is ability to make history beyond any life-function
"This is why, if Foucault’s gesture is not soluble into Derrida’s objection (the dream is in continuity with madness, meditation always in any case harbours the imminent madness of the evil genius), this objection by Derrida must nevertheless be meditated upon, but so as to do justice to Binswanger’s question of the dream as the ability to make history beyond any ‘life-function’. It seems that Derrida ignores the new questions this brings with it – organological and pharmacological questions that we must resituate in the still uncharted territory of noetic exosomatization."

Chapter 74: Entropocentrism and neganthropology

p. 161 - noetic inequality
"The very title of this newspaper, in its breadth, marks out exactly what our party proposes. It is, indeed, the realization of humanity for which all socialists work. Humanity does not exist at all yet or it barely exists. Within each nation, it is compromised and fragmented by class antagonism, by the inevitable struggle of the capitalist oligarchy and the proletariat. Only socialism, by absorbing all classes into the common ownership of the means of work, can resolve this antagonism and make of each nation, finally reconciled with itself, a parcel of humanity.35"

p. 162 - a politics that is not based purely on numbers
"And it is this fact that necessitates – as the therapeutics of this pharmacology that is the organology resulting from an organogenesis of which politics is the organization – the call for a politics that would not be dissolvable into the law of the market. For the latter can only extrapolate calculabilities and computations, whereas politics must know how to manage bifurcations that are incalculable because they are improbable. It is from this perspective that we must reread and reconnect The German Ideology and the Grundrisse."

Chapter 77: Becoming without future: when the world is without meaning

p. 173 - bury our heads in the sand. our protentions are gone
"These are the worst symptoms of a world going mad that manifests itself in a thousand other ways, and that is possible only because we all increasingly live, like Florian, as bearers of a negative protention of a becoming without future. Unlike Florian, however, we prefer not to say so: we do not want to know about it."

p. 173 - brain rot, lying down
"As for the better-adapted deniers, they turn this misery into a spectacle by wallowing in television programmes, social networks and other systems designed to capture attention and retention. The desperate consume alcohol, anxiolytics, sedatives or other drugs, and sometimes commit suicide. As Carlos Parada has pointed out, ‘jihadism’, which often occurs after a period of using ‘hard drugs’, is also a kind of substitute for drugs.20"

p. 174 - seems the problem with the pisa scores
"This is the case because there are more and more young people and parents who themselves think what Florian says, most of the time without admitting it, while at the same time the parents are less and less able to truly raise their children, being totally delivered over to a marketing that knows no bounds. This impossibility of educating and raising23 is clearly the key factor contributing to impulsive outbursts [déchaînement pulsionnel] of all kinds, and of the death drive in particular."

p. 175 - we're going mad
"How can one not go mad when becoming seems to bear no future, so that the world no longer seems to have any meaning? Going crazy, this mad becoming stems from an immense demoralization, itself aggravated by processes of denial of all kinds. Demoralization is what creates a loss of morale. And morale [le moral], which is also trust [confiance], is the condition of any rational action, given that reason is always borne by reasons for hope."

Chapter 78: Morale, ‘morals’, moral being: diseconomy and demoralization

p. 176 - kant ~ everyone has their reasons. try to see it, show it to them
"cannot deny all respect to even a vicious man as a man; I cannot withdraw at least the respect that belongs to him in his quality as a man, even though by his deeds he makes himself unworthy of it. […] On this is based a duty to respect a man even in the logical use of his reason, a duty not to censure his errors by calling them absurdities, poor judgment and so forth, but rather to suppose that his judgment must yet contain some truth and to seek this out, uncovering, at the same time, the deceptive illusion (the subjective ground that determined his judgment that, by an oversight, he took for objective), and so, by explaining to him the possibility of his having erred, to preserve his respect for his own understanding.31"

p. 177 - treat vice by showing the good
"For if, by using such expressions, one denies any understanding to a man who opposes one in a certain judgment, how does one want to bring him to understand that he has erred? The same thing applies to the censure of vice, which must never break out into complete contempt and denial of any moral worth to a vicious man; for on this supposition he could never be improved, and this is not consistent with the Idea of a man, who as such (as a moral being) can never lose entirely his predisposition to the good.34"

Chapter 79: ‘Morals’, education and credit

p. 178 - moral philosophy
"Moral philosophy posits that freedom, together with will and knowledge – outside of which a non-inhuman and noetic life is impossible – contain the drives."

p. 178 - hope gives reason
"The contemporary language (pulsion, Triebe, drive) adopted here to describe an epoch of thought that did not yet possess the concept to which these words refer implies that reason, which stems from desire, and therefore from hope, inasmuch as it is the primordial condition of the noetic motives for living, is always an epoch of a libidinal economy – this epoch being composed of those collective secondary retentions that transmitted knowledge enables the younger generations to acquire."

p. 178 - reasons for hope vanish with progress
"The discourse of emancipation conceives itself as emancipation from religious dogmas and their degradation into the constraints of ‘bourgeois’ morality that, too, cultivates ‘reasons for hope’. These reasons, however, collapsed, one after the other, when the irreducibly pharmacological character of modernity and its epokhal collective protention – progress – was revealed."

p. 179 - hominisation as realisation of wildest dreams
"The accomplishment of nihilism as the madness of purely, simply and absolutely computational capitalism is what the intrinsic toxicity of the Anthropocene reveals, which is itself an epoch of the organological condition of every form of noetic and non-inhuman life. This organology is itself the reality of exosomatization that characterizes hominization as the realization of its wildest dreams [rêves les plus fous]."

Chapter 80: Politics and moral philosophy

p. 179 - knowledge becomes law ~ never a matter of fact, since it is meta-stable
"The knowledge that stems from such an exigency is a knowledge in law: it is not, it has never been and it will never be a knowledge in fact. This is both because it is unfinished, always provisional and precarious, that is, ‘metastable’, and because, in fact, most of us ordinarily behave in a manner contrary to the imperative that it incarnates. In other words, it is intermittent, and this is the case not just for so-called ‘rational’ knowledge in the sense of reason understood as logical: it is also true of life-knowledge [savoir-vivre], that is, mores and morals in general, as well as of work-knowledge [savoir-faire, knowledge of how to make and do]."

p. 180 - new ways of life are made possible as the law evolves - that is politics
"As a new era of noetic différance, becoming that noetic faculty called ‘logical’, the logos that is its condition is made possible by the tertiarization in letters of mental events.39 On the basis of this fact, such as it establishes a public, positive and ‘logical’ law, that is, a law governed by conflictual argument, a new way of life arises, founded on the constant search and need for alētheia. This search, insofar as the Greeks saw in it the convergence of the just and the beautiful, is also called ἀρετή, translated into Latin as virtus, and into French as vertu [virtue]. All this is concretized as the foundation of the polis. And it is all this that defines politics."

p. 180 - politicians thus enable a vision of calculability that bows only to capitalism
"It is also all this that is being ruined by politicians who submit to the fulfilment of nihilism insofar as it reduces all values by dissolving them into calculability, even though they have value only insofar as they express and affirm an incommensurability that, having no price, can legitimate all commensurable values."

p. 180 - digital tertiary retentions reduce everything to numbers
"Through digital tertiary retention, fully dedicated to the reduction of every trace of singularity to calculability, and, through this fact, to the disintegration of retentions and protentions, the fulfilment of nihilism makes the difference between fact and law totally vain, totally devoid of consistence. Such is the absence of epoch."

p. 180 - laws get replaced thriugh anamnesis, as we grow to understand better its currdnt limitations
"This difference is a process, and this is why Derrida describes it as a différance: it founds the state of law by installing a state of fact that is the constant collapse of this state of law, with no other horizon, ultimately, than its constant relaunching, reconstruction, rebirth or reactivation (Reactivierung) as anamnesis, which constitutes history in the strong sense, and the notion of which emerged some 2,700 years ago, on the coast of Ionia, on the Aegean coast of present-day Anatolian Turkey, 400 kilometres south of the Homeric city of Troy."

p. 180 - differance in law
"leading (as regulatory idea) this aim towards what Kant called an idea of reason that is promised by the difference between fact and law, which is also a différance that founds the state of law as infinite promise in this sense, and promised as free and without possible limits."

p. 181 - means?
"Having seized hold of the noetic pharmakon that is literal tertiary retention, itself conditioning logical différance, sophistry, according to Plato, reverses its virtuous potentialities, that is, veritative potentialities, by reducing them to efficiency, making them serve what Aristotle will call efficient causality. Aretē is on the contrary fundamentally constituted by final causality – whereby the protentions of noetic souls converge within what Kant will call the transcendental affinity between noesis and the world.40"

p. 182 - what allows the imagination is tertiary retention. argument against boden perhaps --- new imagiationcsprings from new media, but it was inconceivable before
"But this excess is equally the experience of a default that itself constitutes the condition of the schematism of the imagination in the transcendental analytic:44 what makes the schema possible, inasmuch as it allows the data of intuition to be connected to the concepts of the understanding, is tertiary retention."

p. 182 - the unimaginable is not a failure of imagination
"Furthermore, the unimaginable is not a failure of imagination, but precisely its interminable condition (in Blanchot’s sense) insofar as it is always constituted by default – in that default of origin epitomized by exosomatization. Art or the work are, therefore, this experience of the support, of its surface, its depth, its virtuality, its ‘interactivity’ or its ‘interpassivity’, as Žižek also says, and so on.45 Obviously, this does not erase beauty itself inasmuch as it is always well-rounded and delimited: it is what, in the absence of epoch, projects beyond this plenitude, a beyond where it gives itself in the infinite sublime of excess and the default (which is also Bataille’s question)."

p. 182 - the sublime shows the limits of imagination
"in the Critique of Judgement, […] Kant conceives of the Sublime precisely as an attempt to schematize the Ideas of Reason themselves: the Sublime confronts us with the failure of imagination, with that which remains forever and a priori un-imaginable – and it is here that we encounter the subject qua the void of negativity. In short, it is precisely because of the limitation of Heidegger’s analysis of schematism to transcendental analytics that he is unable to address the excessive dimension of subjectivity, its inherent madness.43"

Chapter 81: For example

p. 183 - Freud ~ the dead fatheis stronger than the living one had been
"This is what the Strauss-Kahn generation has never had the fortune to know, which means, perhaps, that they are precisely not a generation. Hence they struggle to project themselves as genitors, thereby giving rise to a harsh awareness of the fact that God is dead.49"

p. 183 - kierkegaard. aesthetic and ethical stages
"We must go through despair, writes Kierkegaard, in order to reach God – but this despair affects the man who, having been able to access reason before having experienced the infinity of God, has passed through what Kierkegaard calls the aesthetic stage, then through what he calls the ethical stage."

p. 184 - transhumanism is a moral vacuum
"Perfection is the transhumanist fantasy par excellence, and the symptom of an immense moral poverty [misère]. In stark contrast to this moral vacuum, the reversal of the fault [défaut] into that which is necessary is both exceptional and banal: it stems from what Freud described as the libidinal economy that transforms the drives necessarily contained in each of us into social energy invested in a thousand ways, through the most ordinary dreams as well as the wildest ones – which, as we shall see in conclusion, are the condition of the effective exercise of freedom for the young Foucault reading Binswanger."

Sound Research WIKINDX

WIKINDX Resources