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On the Eternity of the Mind and the Multiverse: 20 watts

There has been lingering dissatisfaction with Spinoza claim that some part of the mind is eternal and does not die, a diagnosis of his:

EV29 – The human mind cannot be absolutely destroyed with the body, but there remains of it something which is eternal.

Robert Lanza has a mediation on death and the illusions of time which perhaps helps position Spinoza’s claim, Does Death Exist? New Theory Says ‘No’. I’m not one for the New Age end of this nor loose appropriations of quantum physics, but the general scope of this kind of theorized eternity, combined with my own interpretation of Spinoza’s take of “mind” as information and organization fit well together (here on information and Spinoza: Information, Spinoza’s “Idea” and The Structure of the Universe). Einstein is invoked by Lanza, and of course Einstein was to some degree influenced by Spinoza:

Death does not exist in a timeless, spaceless world. In the end, even Einstein admitted, “Now Besso” (an old friend) “has departed from this strange world a little ahead of me. That means nothing. People like us…know that the distinction between past, present, and future is only a stubbornly persistent illusion.” Immortality doesn’t mean a perpetual existence in time without end, but rather resides outside of time altogether.

I’ve discussed Spinoza’s thinking on the immortality of the Mind before: Spinoza, On The Immortality of the Soul, I think you can see the homology between Spinoza’s thinking and Lanza’s quantum depiction. At the very least we can see what Spinoza means, even if it is not granted.

Networks and Spatialized Information

 

The Relations of Relating

Levi has a nice post up, I believe repeating he has made before, that networks express themselves in terms of a structure that is both material and for want of a better word, positional: Spatio-Temporal Topology– A Brief Remark. I like his graph of networks, but it is exactly this kind of point he is trying to bring to the “object” world that is much better served by treating information itself as a constituent, structuring element of the Universe, such as I argued adopting Stonier’s theory of information to Spinozist terms in Information, Spinoza’s “Idea” and The Structure of the Universe. It is in just this way that the human-oriented world that Levi and others are trying to flee is most easily surmounted, as information as “productive work” not only describes the organizational properties of human/non-biotic networks, but also of non-biotic structures as well (a crystal, or the informational properties of light being fine examples). Information (much like Spinoza’s “idea”), cuts across the whole fabric of the Universe, creating the edges of what is possible. Why object-oriented ones do not seize onto this idea is perhaps a product of their very “object” consciousness, they want an optical “final constituent of the world”, a piece of the world they can float in their mind’s eye. Our eyes see objects, but our ears, or sense of smell, hearing even our sense of touch, and even our kinesthetic sense do not primarily perceive “objects”. It is just this desire to “think in pictures” as Spinoza put it, that characterizes much of object-consciousness, that restricts the kinds of solutions one would naturally pursue. And it is precisely in the nature of networks, and therefore processes, that information takes its more obvious stand: where relations are juxtaposed to the work needed to create and maintain them. So much better, I think, it is to see as Stonier offers, that matter, energy and information are the three constituents of the world.

As Stonier argues, it was the computer’s invention that gave rise to the awareness of information being constituent, just as the steam engine gave rise to our awareness of universal energy. Network thinking also has grown out of computer relations and powers of organization, there could be no more historically natural connection that could be made than between networks and information. It would seem, at least historically, until the next great conceptual device is invented, that for those who want to think in networked fashion, and beyond the merely human, information is a bedrock of interpretation, and projective “objects” whose prominence grew out of Renaissance linear perspective (Panofsky) and the invention of the camera obscura, perhaps much less so.

 

Related posts: From Ideal Networks to Real Ones: Al Qaeda and Chaoplexic Warfare and Is Spinoza a Cyberneticist, or a Chaocomplexicist?

Spinoza Transfigured and reExplained: “Idea” as Information

In two posts I began opening up the notion that Spinoza’s treatment of “Idea” has strong sympathetic correspondences to modern conceptions of information and organization. First in Is Spinoza a Cyberneticist, or a Chaocomplexicist? I raised the idea that Spinoza offered something of a Chaoplexic view of organizational development and ontological power, and then in Information, Spinoza’s “Idea” and The Structure of the Universe I adopted the general replacement of Spinoza’s “Idea” with an version of Stonier’s “Information” as the basic structuring element of the Universe.

To help with the thought-imagination of some of this it seemed interesting to offer some retranslations of Spinoza’s propositions dealing with “idea”. I had done this before, come out of some discusssions I had with David Chalmers, but I can seem to find them. The grammar does not always work fluently for such a replacement, and perhaps this will confuse the issue for some, but hopefully you’ll get the gist and the new propositions can bring about a change in the staid way “idea” has been conceieved:

Informational Propositions

E2D3: By informational structure [idea] I mean a mind’s concept that the mind forms because it is a thinking, informational thing.

E2D4: By adequate informational structure I mean information which, insofar as it is considered in itself without relation to its object,  has all the properties or intrinsic denominations of real information (a true idea) [verae ideae].

E2p7: The order and connection of informational structure is the same as the order and connection of material expression (things).

E2p11: The first thing that constitutes the actual being of the human mind [mentis] is nothing but the informational structure of a singular thing that actually exists.

E2p13: The object [obiectum] of the informational structure constituting the human mind is the body, or a certain mode of extension which actually exists, and nothing else.

E2p15: The informational structure that constitutes the formal being [formale esse] of the human mind is not simple [simplex] but is, through a multitude of informational structures, a composite.

E2p16: The information of any mode in which the human body is affected by external bodies must involve the nature of the human body and at the same time the nature of the external body. (The ability to to be changed informationally, to be reorganized by work.)

E2p4: The informational structure [idea] of Nature (God), from which infinite things follow in infinite ways, it is capable of only being singular [unica].

E2p23: The mind [mens] does not know itself except insofar as it percieves the information of the changes (affections) of the body.

E2p25: The information of any change (affection) of the human body does not involve an adequate cognition of an external body.

E2p26: The human mind [mens] does not perceive any external body as actually existing except through the information of the changes (affections) of its own body.

E2p27: The information of any affection of the human body does not involve an adequate cognition [cognitionem] of the human body.

E2p32: All information (ideas), insofar as it is related to Nature (God), is wholly real (true).

E2p33: There is nothing in an informational structure that is productive (positive) on accout of which it is called false (confused, untrue).

E2p35: Falsity consists in a privation of cognition, which involves partial (inadequate) or confused information.

E2p36: Partial and confused informational structure follows with the same necessity as adequate (whole) or clear and distinct informational structure.

E2p38: Those things which are common in all things, and which are equally in the part and the whole, can only be conceived adequately.

E2p40: Whatever informational structure that follows in the mind from informational structure that is adequate in the mind is also adequate.

E3p10: An informational structure which excludes the existence of the body cannot be in our mind, but is contrary to it.

E3p11: The information of any thing that increases or diminishes, aids or restrains or body’s power of acting, increase or diminishes, aids or restrains our mind’s power of thinking.

Def of Affects IV: Love is a joy (an increase in the power to act) coupled with an informational structure orientation towards an external thing, taken to be its cause.

E4p1: Nothing positive (productive) about false (partial) information is removed by the presence of real (true) information, insofar as it is real (true).

E5p18: No one can hate Nature (God). Dem: The informational structure of Nature (God) which is in us is adequate and perfect. Insofar as we contemplate Nature (God), we act. Consequently, there can be no sadness accompanied by an informational structure orientation toward Nature (God), that is, no one can hate Nature (God). 

E5p35: God loves itself with an infinite intellectual love. Dem: God is absolutely infnite, the nature of God enjoys infinite perfection, coupled with the informational structure of itself, the informational structure of its cause. And this is what we said intellectual love is.

General Defintion of the Affects E3: An affect (emotion) which is called a passive experience [animi pathema] (a pathema of the soul) is confused information whereby the mind informationally affirms a greater or less force-of-existing of its body, or part of its body, than was previously was the case, and by the occurance of which the mind [mens] is determined to think this rather than that.

Information, Spinoza’s “Idea” and The Structure of the Universe

Ideas as Information

This is a difficult post to write, particularly because the ideas it addresses are just plain large. And these large ideas have such permeating ramifications, both towards Spinoza philosophy and contemporary Science it is indeed very difficult to do any justice to them. Instead it must be taken as a kind of rough draft, a sketch, of what may be conceptually possible when bringing the philosophical concepts Spinoza employed into contact with the Information. The thoughts here must be taken as provisional conjecture, but this is not to say that I do not find the comparisons offered here to be valid. Rather, I suspect strongly that what Spinoza was talking about, the relationships in the world that he was attempting to systematize, are very much the same ones that Science today talks about when thinking in terms of information.

All this comes into view with Tom Stonier’s radical Scientific proposal that Information is an essential component of the Universe, found in his speculative book Information and the internal structure of the universe: an exploration (1990). I’ll cite at length from his work below to present the core of his ideas about information, but first I need to make a conceptual leap which will make future thoughts of my application of Stonier’s ideas more clear.

Stonier’s abstraction on the left, Spinoza’s on the right:

Matter = Extension

Energy = Conatus (striving)

Information = Idea

I don’t want to justify these equalizations, but rather just let them remain as starting points, at least until Stonier’s vision of information is made more clear. I will say that the first of these seems obvious. What we mean usually by matter is precisely what Spinoza is attempting to describe through the Attribute of Extension. The second of these is both instinctively appealing but also has some difficulties in translation, mostly due to the much debated theoretical role conatus plays in Spinoza’s philosophy. Perhaps though in reading conatus as energy in the specific context of information theory important aspects of Spinoza’s conatus thinking may come into relief. And lastly, most importantly, the third of these, the equation of 21st century information with 17th century Spinozist idea, is the keystone of the entire comparison, and hopefully will reveal as much about what Spinoza was thinking, as about what he was trying to describe.

But now let us present Stonier’s idea that “information” comprises the universe just as much as matter and energy does.

Information is Real

Stonier spends much of his time hewing out a concept of elemental information from the concept of “energy”, leaving “matter” to remain relatively self-evident. It is in particular the way that we are able to see energy as existing in different forms yet to remain an objective measure of how things are composed, that provides the footing for how information is to be conceived. Much of what Stonier argues is that some of our energy descriptions are better handled as information transformations:

Just as there exist different forms of energy – mechanical, chemical, electrical, heat, sound, light, nuclear, etc – so do there exist different forms of information. Human information represents only one form of information..human information itself, maybe stored and communicated in a wide variety of ways and represent many different forms (9)

Right of the bat we have a very important idea, and one that communicates itself quite well with Spinoza’s notion on the limits of human thinking and epistemology. What we commonly refer to as “meaning” which is ever context bound, is only a form of information, just as mechanical energy is just a form of energy. The ideas we have as human beings are not reducible to the meaning of their expression in language. Rather, as Spinoza sees it, the ideas we have are rather best seen as dispositional relations to really only one thing, the whole of the Universe. The ideas we have are informational or organizational states, what Stonier will call “structure”. Let me quote at length what Stonier describes as the “heart of the concept”. I quote at length both because Stonier’s book is not accessible on-line, and also because he does a pretty good job of expressing himself on what he means:

Information and organization are intimately interrelated.

From this axiom we derive the following theorems;

  1. All organized structures contain information, and as a corollary: No organized structure can exist without containing some form of information.
  2. The addition of information to a system manifests itself by causing a system to become more organized, or reorganized.
  3. An organized system has the capacity to release or convey information.

Let us examine the above theorems, beginning with the first. Any physical system which exhibits organization contains information. Information organizes space and time. The definition of the term “information” becomes analogous to the physical definition of the term “energy”: Energy is defined as the capacity to perform work. Information is defined as the capacity to organize a system – or to maintain it in an organized state. As we shall discuss later, it becomes impossible to perform “useful” work without an input of both energy and information. Conversely, all work brings about a change in organization, hence information.

Organization is a reflection of order. A structure or system may be said to be organized if it exhibits order. Order is a non-random arrangement of the parts of the structure or system. Randomness is the opposite of order, keeping in mind that certain forms of apparent randomness exhibit significant order, eg, a perfectly uniform distribution. For this reason, the terms chaos and disorder are preferable. Any quantitative analysis of information must be based, at least in part, on measuring either the order, or the chaos of the system.

Analyzing the information content of a chaotic system is made more problematical by the fact that a system may only appear to be chaotic: That is, such a system actually is responding to a simple algorithm – the apparent unpredictability reflects the fact that trivial variations in initial conditions may have a major impact on the system’s final behavior.

Organization and information are, by definition, closely interlinked. However, they are different: One cannot have a shadow without light, but a shadow and light are not the same thing. A shadow is the manifestation of light interacting with an opaque object. Likewise, organization is the manifestation of information interacting with matter and energy.

It is important to emphasize the conceptual necessity for an abstract term such as “information”. Information is a quantity which may be altered from one form to another. Information is a quantity which may be transferred from one system to another. This is not true, at least to the same degree, for the more concrete terms “order”, “organization”, “pattern”, or “structure”. The matter parallels the difference between the terms “energy” and “heat”. Energy is being capable of being transformed from one form to another, as well as being transferred from one system to another. In contrast, the limitations of the less abstract concept “heat” (a quantity directly perceptible to our physical senses), cannot explain how heating a boiler causes a locomotive to move, or a light bulb to light up in response to the electricity generated by a steam turbine.

Likewise, “information” maybe transformed from one form to another, as for example, when dictating a manuscript: Patterns of sound waves end up transcribed as words on a printed page. It’s easy to understand that the information was transformed via the stenographer and printer, from the spoken to the written word. It is not clear how the oscillating molecules of air comprising the sound pattern end up as apparently unrelated patterns of dye molecules on a printed page. The matter becomes even more mysterious when one eliminates the human intermediaries and speaks into a voice-to-print device. The structure of the phonemes making up a word is not the same as the structure of the printed syllables making up the same word. The information content, however, may be considered the same for both.

Information, like energy, is an abstract quantity. Communications engineers have recognized since Hartley’s time, over half a century ago, that information may be treated as an abstract quantity. What the present work proposes is more than that, viz, that information, like energy is a physical reality.

To be more precise, heat (involving uncorrelated photons in a crystal or randomly moving molecules in a gas) is the product of the interaction between matter and energy. Structure is the product of the interaction between matter and pure information. Energy, in pre-relativity physics, was considered as the more abstract quantity which, when added to matter, manifests itself as structure (organization).

As will be discussed in a later chapter, such a conceptualization of information leads to a different quantitative definition from that of the communications engineers. Such a definition also differs from the standard dictionary definition which defines information as, for example: knowledge, news, or what is told. Dictionaries go on to define knowledge as all that is, or maybe known. Knowing is defined as: recognizing, perceiving with certainty, being aware (of), being acquainted with. There are other, more specialized meanings provided by dictionaries, but the gist is that information is either a form of knowledge, or equivalent to it. Dictionaries define knowledge and information purely in implicitly human terms. This is in marked contrast to the principle that information is a property of the universe – that it comprises the “internal” structure of the universe.

Human information may involve the perception of that “internal” structure. Every time scientists define a constant such as the gas constant, Avogadro’s number, Boltzmann’s or Planck’s constant, etc, they have discovered another aspect of the organization of the universe. Each such discovery represents the human perception of the information contained within physical systems.

Aspects of human information systems, including the terms knowledge, meaning, significance, intelligence, etc will be explored in a future work, Beyond Chaos. The present work is concerned with the physics of information systems – systems whose reality is independent of human perception and which therefore transcends it.

To sum up: All regular patterns contain information. The mathematics of chaos had demonstrated that even apparently highly irregular patterns, may be the product of some rather simple algorithm which underlies the chaos. To the argument that what we are really talking about is “patterns” and “organization”, the answer is that “information” is a more abstract generalization which, in the long run, one needs in order to measure it by some universal measure such as “bits”. It becomes as difficult to measure quantitatively a pattern or a structure in terms of bits without the aid of the abstract concept “information”, as it is to measure in joules the output of light by a lamp without the more abstract concept of “energy”.

Information is an implicit component in virtually every single equation governing the laws of physics. (25-28)

The first thing that needs to be addressed if we are to make a successful comparison between Stoniers concept of information and Spinoza’s notion of Idea is the thought that information can be “transferred”. I think that this is related to the way in which we view energy as some form of primal substance that can be poured into (or drained out of) various containers. I’m not sure how helpful this image is in either the case of energy or information. The addition of energy to a system is a transformative one. The system itself is changed. And I think Stonier is onto this with his idea that information itself, when added, changes the structure of what it is added to. There is, therefore, something of competing images here, images that have to do with how we view the boundaries of things. From a Spinozist point of view, therefore, when Stonier says:

  • The addition of information to a system manifests itself by causing a system to become more organized, or reorganized.
  • An organized system has the capacity to release or convey information.
  • I think it is better said that an organized system has the capacity to improve the organization of (the adequacy of the ideas of) systems outside of it. Information does not pour out of a system, into another, but rather communicates itself, interactively, through the improvement of the organization of things beyond it. In this way the physical object of a book does not “release or convey” but rather through interaction, re-organizes the materiality of the reader. Key to changing the metaphor we use to describe informational relations is to see that when there are such interactions nothing is being passed back and forth, but rather what is involved is the substantive change in the relational capacities of each distinct thing, in the context of something larger than each (be it a larger system, or the Universe itself).

    Stonier in his re-imagining of information uses the concept to address itself to the problem of entropy. He works to show that entropy is not strictly equivalent to “heat” (which is one of its manifestations), a difference that actually marks out the need for an information science as structural changes in matter do not exclusively follow heat changes. As such he places organization and heat at odds to each other (heat, the move towards randomness, works against the move towards organization), but energy and information are actually part of a triangle of universal elements:

    The application of energy expresses itself as heat which causes particles (molecules, photons, plasmons, etc) to vibrate and to move at random. In contrast, the application of information causes particles to be bound into fixed patterns and ordered motion. In that sense, heat may be considered as the antithesis of organization.

    If heat is the antithesis of organization is heat, and by implication, energy the antithesis of information, that does not preclude the possibility that energy and information may interact to provide a mix which might be viewed as “energized information”, or alternatively as “structured energy”. INFORMATION and ENERGY must not be viewed as the opposites of a bipolar system, rather, they must be considered as the two angles of a triangle, with MATTER comprising the third (74-75)

    This is problematic to a Spinoza/Stonier comparison, and I think Spinoza actually helps out here. Stonier wants to see something like a crystal at very low temperature as possessing an ideal of information, a structural coherence with very little entropy (heat). I think that this is a mistake in his visualization. Because I view the conatus as equivalent to energy, actually all things that exist possess both informational structure (what I want to call informational or ideational lean towards the Universe), and also the energy (tendency) to maintain that lean (entropy will be handled at another time). In fact the informational and energy dispositions are mutual expressions of each other. The introduction of heat (randomness) is actually an informational transformation from the outside. Instead of thinking of information as merely the internal structure of a thing, it is both the internal and relationship organization of a thing.

    We can see this on the most fundamental level in examples of “energy” transfer, reconfigured to reflect exchanges of information. Stonier uses the classic of billiard balls: 

    …consider two billiard balls, one red, one white, rolling along on a billiard table at equal speed. The red one is moving in a north-easterly direction, while the white one is moving in a south-easterly direction. Let them meet in such a way, that the collision results in a reversal of direction: The red one now traveling south-east, while the white one travels north-east.

    The question that one may ask is whether the two balls exchanged energy, or whether they exchanged information. Certainly the collision, involving a glancing blow, seemed not to affect appreciably the energy content of the system as a whole. Nor did the energy content of the individual balls appear to be affected appreciably since they continued moving at virtually undiminished speed. What was altered however, was the direction…To restate the question: Is the conservation of momentum a reflection of the fact that the two bodies merely exchanged information? (81)

    Instead of seeing energy as conserved and “transferred” between objects, one can also describe such an interaction as an exchange of information. In fact, I suggest it is not the exchange of information so much as the informational re-orientation of each. The ideas of each ball, its informational properties, has changed through interaction. We can see the foundations of Spinoza’s panpsychism wherein each thing “thinks” (is made of ideas that make a difference in its capacities in the world).

    Stonier himself provides an interesting example of the primary dichotomy he would like to set up between heat and organization, with an implicit tension between energy and information, that if warm-blooded mammalian brains. This is more than a mere exception I would suggest, but rather points to the problem of Stonier absolute contrast between energy and information itself. As he writes of the mammal and heat (randomness):

    Present-day biological systems, with minor exceptions (eg, certain chemosynthetic bacteria), obtain their energy from the sun. Light, as we shall discuss later, is a form of energy with a high information component. In general, biological systems eschew heat – either as an energy input, or as a product. When heat is generated, it is the by-product of metabolic reactions and usually reflects an inefficiency in the system. The one clear exception is the production of heat to maintain efficiency of advanced metabolic systems operating in highly organized environments. To maintain the very high levels of structural information in the system, the changes in entropy associated with changes in temperature must be kept to a minimum. The most advanced information processing system known is the mammalian brain. When the temperature rises only slightly above a critical threshold (as with a high fever), the system begins to fail as the individual hallucinates. A relatively slight drop in temperature, on the other hand, leads to narcosis. Thus even relatively minor (heat-inducing) changes in entropy, change the delicate organization of the system so as to interfere with effective information processing.

    Therefore, in the one exception where biological systems do produce heat and utilize heat, the function of the added heat is not to provide energy, but to maintain a stable temperature so as to minimize externally induced entropy changes. In other words, heat is used to help stabiliize organization – it is the one instance where the controlled application of heat constitutes an input of information. (66-67)

    As I have argued elsewhere when considering Spinoza as a Chaoplexicist, Is Spinoza a Cyberneticist, or a Chaocomplexicist?informational increases cannot be seen solely in terms of an internally defined relation, for instance the structure of crystal. Instead they have to be read as edge-riding properties at the border of chaotic distributions. For instance there cannot be any such heat/organization polarity. If the Universe achieve a degree zero state it would not have reached a state of maximum information. Instead, the heat (randomness) use by mammalian lifeforms is not an exception, but an expression of the informational transformations that make up the structure of the Universe. Organization is best not seen in contest with Energy, but rather Energy expressions are necessarily informational ones. Even a purely random, equilibrium distribution is informational. And information increases (what for Spinoza would be increases in the adequacy of ideas) are not expressed sheerly as “structure” but rather the ability to bestride structure and chaos. This is precisely what lifeforms do with “heat”, not eschewing it, but surfing it.

    The locus of this reasoning I believe is found between the two, conflicting theories of Information and its relationship to entropy. Shannon, famously, linked the information content of a message to the surprise factor of its distribution. So if you received absolutely random message (taken to be utterly entropic), its information would be at maximum. Stonier, because he is not dealing with messages, but states, but an absolutely random distribution as the minimum of information structure. Truth be told, the answer lies between these two. A distribution, when seen as a message and measured for information, carries with it its relational capacities found in the reader of that distribution. In keeping with Shannon, the work that must be done in application of informational decoding of a random message is very high, so the message contain maximum information. If one is surprised very little by a message, it is composed of very few differences that make a difference to the reader. Its information is low. With Stonier, a random distribution of gas molecules composes very few differences that make a difference to the observer, so the information is low, but the reader/observer and the system/message have to be taken as a whole. The antithesis between these two perspectives is in their framing. If for instance we were to play a game where the exact distribution of gas molecules in a box near equilibrium state provides clue the game’s aim, suddenly the box is brimming with information, differences that make a difference. In fact, real world information differences, organizational relations that make a maximum of differences in the world, are those that oscilate or rather surf between both Stonier concept of fixed, structural, very low energy information, and Shannon’s very high entropy notion of message information. Maximal information, as lived, rides between this balance between structure and chaos. It is as Spinoza says,  

    E4p38Whatever so disposes the human Body that it can be affected in a great many ways, or renders it capable of affecting external Bodies in a great number of ways, is useful to man; the more it renders the Body capable of being affected in a great many ways, or of affecting other bodies, the more useful it is: on the other hand, what renders the Body less capable of these things is harmful.

    To use a Stonier example, for a crystal at low temperature to be in a maximum state of information its constellations of elements would have to be in state in which they can effect or be affected in the greatest number of ways, and one is not sure that this is the case. Such a state is not just useful, I would say that it demarks the greatest adequacy of ideas , or informational orientation, as is historically possible. Part of this is because for Spinoza there is such thing as a state that has no information or organization.

    There are additional difficulties to be handled in the equation between Spinoza’s “Idea” and Stonier’s “Information”, for instance the reality of entropy and the ultimately question of whether, or to what degree a “closed system” actually exists, has to be worked through. And there are several other aspects of Stonier’s theory that lend themselves to an elucidation of Spinoza’s thinking, for instance the way in which he re-reads changes in “potential energy” as changes in “information”, the moving of a system into a less probable state. These are things I cannot take up right here, hopefully in the future. It is more that Stonier’s view that information comprises an essential, transformational component of the Universe, just as energy and matter does provides a highly effective backdrop for understanding just what Spinoza means by Idea. What he means by Idea is Information. And it is precisely the distinction between human information and information as an abstraction that best brings out the differences Spinoza meant in both his epistemology and his ontology, the way in which there are distinct limits to what we know, but also that in knowing anything we are changing our informational relationship to both it and the world. Improving the Adequacy of our Ideas is perhaps best seen as improving our Informational organization of ourselves, thinking is position altering. And all things must be regarded as, in some sense, thinking.

    I hope that this presentation has not be unfair to Stonier whose theory and book deserves much better treatment. I am not one who enjoys the detailed summaries of positions, and have used Stonier only as a peering into the possibilities of Spinoza’s thinking, both in terms of what he really meant, and how it might help us understand how things are. But Stonier’s theory is beautiful in its own right worth serious study for what he claims. My Spinozist adaptation is at best provisional.

    The Attraction of “Phase Space”, Levi’s Missing Objects

    In his usual grasp at the sciences for metaphors Levi has touched on something of interest I think, as I have been reading Stonier’s extremely compelling book Information and the Internal Structure of the universe  (1990), upon which I hope to post soon. In his still vestige symptomatic Lacanianism, Levi uses the “matheme” (the desire to “talk” in the analogy of an algebra) of the crossed out “O” to indicate the “object” that is ever in retreat. In a very nice passage we get a sense of the sense he is trying to make of the idea that objects retreat from their interactions:

    At any rate, some differences between Harman’s ontography and my onticology are readily evident in the second paragraph quoted above. With Harman I argue that objects withdraw from other objects, however I arrive at this position for a very different set of reasons. In my view, the withdrawal of objects is the result of the difference between dimensions of objects or Ø and O1. Within the framework of onticology Ø or the matheme for the split or barred object refers to the endo-relational structure of the object. This endo-relational structure consists of a system of attractors defining the phase space of an object or all possible ways in which an object can actualize itself. Attractors are states towards which a system tends, whereas a phase space consists of all possible states a system can occupy. Thus, for example, if you roll a marble down the side of a bowl, the final point at which the marble comes to rest is a fixed point attractor of this system. By contrast, the phase space of this system is all the points the marble can occupy as it rolls up and down the sides of the bowl. I argue that objects are split or divided– or in Harman’s parlance, that they “withdraw” –because no object actualizes all possible points within its phase space. In this connection, O1 refers to an actualized point within a phase space that the object currently occupies.

    I think that this is an excellent place to start, but there are a few problems with the borrowing of these analogies from statistical mechanics. The first is these descriptors are used to describe very specific things, “closed systems”. In order for Levi to apply such a thought to his idea that everything is an object, EVERYTHING would have to be a closed system. My passing thought of my grandmother and a combustion engine would BOTH have to be a closed system, each with its own phase space and attractors. Under current understanding such a position would be more than pure invention, it would be, I think, wild analogy. Does the monetary policy of Brazil, and my dog scratching at a tick each have a “phase space”? Does “the flying spaghetti monster“? I suspect that Levi is conflating two things: one, the Idealist oriented notion of whether something is the “same” because we perceive it to be the same, giving it an idenity (something implicitly imported into Harmanism from Husserl), and the very specific energy and informational designations that cause us to regard something as a “system”.

    But I do not think that this conflation is unimportant or unhelpful. There does seem to be something interesting about putting these two things into one box “identity” and “phase space”. From my perspective what is compelling comes from Spinoza’s view that a thing is a thing, and remains a certain thing due to a certain ration of motion and rest that persists over time. I think that some rough, but perhaps still very substantive comparisons can be made between this notion and the informational and energy requirements to regard something as having a “phase space”. The notion of “closure” is somewhat missing (a part of which that imports from his Idealist, Lacanian heritage). What makes things “closed”? Is it our perception of them as closed, the subjective boundary that we drawn around them, seeing them as we do, or is it some essential “phase space” and “attractor” that forces them to have a ghost-life beneath our view? This notion of closure is an important one, and the way that Levi plays with both the psychological/perceptual sense of the word and the scientific sense is problematic.

    Because this is problematic ground I have been and would like to tread, this analogy to phase space is something worth paying attention to. And while I find difficult (or unhelpful) the notion that “the twinkle in her eye” is a closed system, and would like to treat closed systems as very specific things that can be considered “closed” because such an analysis yields valuable information about them (and not because they solve our philosophical question of identity), Spinoza’s definitional idea of what a body is makes the comparison between individuals and such spaces appealing. I have argued elsewhere that the closure of objects is best seen as “Semiotic” that is, making differences that make “the” difference rather than simply “a” difference: The “ens reale” and the “ens rationalis”: Spelling Out Differences, The Necessary Intersections of the Human Body: Spinoza and Conjoined Semiosis: A “Nerve Language” of Bodies. In each I take up the consequences of Spinoza’s definition of a body that I have referred to here:

    Definition: When a number of bodies of the same or different magnitude form close contact with one another through the pressure of other bodies upon them, or if they are moving at the same or different rates of speed so as to preserve an unvarying relation of movement among themselves, these bodies are said to be united with one another and all together to form one body or individual thing, which is distinguished from other things through this union of bodies. E2p13a2d

    What is key in our consideration is, I believe, the notion of communication, that the parts communicate their motions to each other (this can be found in the Latin phrase ut motus suos invicem certa quadam ratione communicent, translated by Curley as “that they communicate their motion to each other in a fixed manner”). This idea of communication is an important one because it opens up the “informational” dimension of what makes up a closure. What makes up a thing so as to be an “individual” is not only its material existence, but also its energy (motion/rest) AND its information (!), its communications. And yes, I do think that there are reasons to speak of the differences that make “a” difference in the world, and differences that make “the” difference (internal to a system or a taken to be recursive relationship).

    But this is the thing that I think that Levi is missing, and missing rather dramatically, in his question to make objects retreat from all their relations (and gain some sort of affinity to Harman’s Idealism). Although it pays to treat objects as separate from others, because their “phase space” is informational phase space (if we even grant the more wild aspects of the analogy from Science), and as such there is no reason to suppose that such a space of relations is closed off from the rest of the universe, or composes a difference that makes NO difference to other things, other systems, other phase spaces (Levi Uses Greek Fonts Nicely, but…). In fact, such a phase space, I would suggest, is necessarily understood to be permeated (and interactive) at several levels. I think I would deny that there is ANY system that is completely closed (that although it pays to treat them as closed, they never are entirely closed at all). This is the case in terms of scale (smaller component events can have consequences both on larger component scales, and thus across boundaries that would otherwise define the system), and also in term of the boundary itself. A political population of citizens can and will intersect with a population of disease, metallic elements in a machine will be effected by magnetic fields, etc., etc, etc. IF there is going to be a “phase space” analogy of the possible distribution of material elements in any “object” it is going to be a phase space that is so complex and interwoven with others (amenable to other vectored descriptions) that the ultimate solution of the “identity” problem in philosophy will never be found. Someone like Levi would like to simply deposit the identity of objects over time in such a system space, really for almost aesthetic reasons (the desire to cross out the “O” in objects), without significantly considering what a “phase space” is and what such a reality of objects would mean for identity itself. It seems that far from making objects have a “ghost” existence outside their manifestations, an existence which would make no difference to other objects, it seems to be much the opposite. Indeed objects may be described as specific manifestations of matter, energy and information that express the possibilities of their distribution, but such a phase space actually connects them to all other objects and all other phase spaces, and has a determined effect upon them.

    (A sidenote: There is the additional problem from Levi whose objects are forever in retreat that if indeed each object has a phase space, a mathematical description of such a space – using the statistical mechanics from which the analogy is derived – itself becomes an “effect” of the space itself. That is, far from being in retreat, such a space is not only expressing itself in the “object” that it underwrites, but also it is expressing itself in the mathematics, and the mathematician, that is describing it. It does not compose a difference that makes no difference, as itself has expressive properties. And one has to ask, does a “phase space” constitute an “object” as well, and have its own phase space and attractors – this is an interestng question?)

    Much as in Spinoza view in which essences are expressed modally, but also remain somehow latently immanent to any one manifestation, the information space within expressions is actually that which connects things to all other things, and to take it to be in continual retreat is, I believe, a fundamental mischaracterization. If anything such a space is what, in Deleuzian fashion can be called a “distaff” space, an information space out of which all things can be and are woven. It is ultimately a space intersected with all other spaces, undermining just what the Idealist notion of “objecthood” is (a notion founded upon Brentano’s Intentionality Thesis and Descartes opticality of consciousness). At the very least, and in the most obvious fashion, because entropy is defined in statistical mechanics as the tendency of a system to pass through all the phrase space that constitutes it, an “object”, what Levi wants to call O1, by virtue of its supposed Ø phase space status, could pass into a state of extreme element distribution, all of the atoms that might constitute it floating in an entropy soup O2, and still be regarded as the same object Ø (beyond any common sense of identity). A tornado passed into mere breezes. This is somthing that might only be meaningful to say of one thing, Spinoza’s Substance. I hope to post on information, Stonier and Spinoza soon.

    Cartographies of Interest: The Infuential Subway of Internet Hubs

    Found over at the only recently found SpiekerBlog, a wonderful diagram for those who love cartographied information. The estimated top 333 most influential websites in the world, provided by Information Architects.

    There is an odd pleasure in scrolling through the original size map, of letting the connections unfurl themselves. It leads to my sense that indeed the “eye” is strutured architecturally, with a loose correspondence between affective, captialized centers of traffic, nexi of condensed exchange and translation…and the nexi of perceptual subjectivity, Dennettian “centers of gravity”, abstract, REAL and shifting. Maps of consciousness and commerce…more than a metaphor or analogy.

     

    What is an Exowelt?

    This morning I am thinking about this concept of an Exowelt, which is to serve as something of a relief for the phenomenological character of an Umwelt (the total experiential outer world of an organism). What I have in mind is something like, the total radius and sphere of differences in the world which make a difference for the (in the) organism. There would be a comprehensive possibility of differences (dogs can hear higher pitched frequencies), but the shape of the Exowelt would vary moment to moment. Each organism would have a different Exowelt, as species and cultures do as well. The question is, how and to what consequences do Exowelts (differences) overlap? A relief for Kantian determination of truths, perhaps.

    What the idea of an Exowelt whats to bring out is that differences out there in the world actually function as organs of our perception, exo-skeletal, exo-epistemic limits of our, and other living things’, being.

    The “ens reale” and the “ens rationis”: Spelling Out Differences

    The Pleroma and Creatura: Bateson

    Gregory Bateson, a father of modern cybernetic has some very important things to say about the nature of differences, and has been fruitfully appropriated in any number of ways, primarily due to his very powerful defintion of Information as “a difference that makes a difference”. But it should be noted that Bateson’s approach to differences is one that drives a very firm, dualistic line between Mind and Matter, one that follows Carl Jung’s categories of the Pleroma and Creatura:

    The significance of all this formalization was made more evident in the 1960s by a reading of Carl Jung’s Seven Sermons to the Dead, of which the Jungian therapist Jane Wheelwright gave me a copy. I was at the time writing a draft of what was to be my Korzybski Memorial Lecture and began to think about the relation between “map” and “territory.” Jung’s book insisted upon the contrast between Pleroma, the crudely physical domain governed only by forces and impacts, and Creatura, the domain governed by distinctions and differences. It became abundantly clear that the two sets of concepts match and that there could be no maps in Pleroma, but only in Creatura. That which gets from territory to map is news of difference, and at that point I recognized that news of difference was a synonym for information. (Angels Fear, Introduction)

    For Bateson, the separation is one of processes, and not one of Substance like it is for Descartes, but all the same, it imposes a strict heirarchy which privileges the mental over the physical. A stone simply is restricted to the domain of the Pleroma, while any differential making process, even the simplest of biotic discrimination is given over to the realm of Creatura:

    It is, of course, true that our explanations, our textbooks dealing with nonliving matter, are full of information. But this information is all ours; it is part of our life processes. The world of nonliving matter, the Pleroma, which is described by the laws of physics and chemistry, itself contains no description. A stone does not respond to information and does not use injunctions or information or trial and error in its internal organization. To respond in a behavioral sense, the stone would have to use energy contained within itself, as organisms do. It would cease to be a stone. The stone is affected by “forces” and “impacts,” but not by differences. (Mind and Nature, Chapter II)

    To most of us this is a perfectly acceptable, perhaps even obvious designation. There seems a powerful instinct that tells us that a stone simply is not in any sense like an amoeba, which is to say, what a stone does (if it does anything at all) is somehow categorically different than what an amoeba does (though both can kill you). The difficulty arises for anyone who wants to theorize in a way that does not privlege the Mind over Matter. This begins perhaps as a desire to not privlege human realities over animal realities, and then ultimately to give over to even the animate some kind of “right”, some play in the game in determining what is “real” and thus “what matters”. When Mind (in some form of Idealism) becomes the heirarchial source point of what matters, somehow this all slips back into a remote solipsism of the merely human world (and then even, the Western world, or the American world, or white upper middle class academic world). If one instanitates a fundamental primacy between the Pleroma and Creatura, wherein the Ceatura determine the status of the Pleroma in heirarchial, a priori fashion, something of the Mind/Bodd, Spirit/Matter dichotomies that have long haunted philosophy are dragged forward (often with explicit political consequences of such binarism).

    The Difference that makes a/the Difference

    For this reason one must keep in mind the essential metaphysical base from which Bateson is employing his work (Marx makes just such fateful Nature/Culture distinction from the start as well).  If one is going to grant equal footing to the non-human (and non-biotic) actor in the world, this essential binary must be categorically undone. As long as one has divided up the entire world into realms, one realm becomes paramount, and the line merely shifts.

    What Bateson has in mind when he speaks of “a difference that makes a difference” is the way that information connects what is “out there” in the world to the “in here” of a cybernetically organized system. To put it most simply, the internal relations within a system form a boundary which is sensitive to only particular kinds of disturbances (a blind person does not turn his head to see someone waving to him from across the street, a tick does not drop from its leaf when a breeze blows). The difference out there in the world that makes a difference in here, is for Bateson the difference that makes a difference, it connects inside to outside.

    But out of a completely unintended difference in the way that Bateson has framed his defintion of Information, I would like to use his notion of difference differently. Because I am not interested in giving priority of mind over matter, I am less concerned with the way that mental systems exercise dominance over physical structures (picking out what matters so as to eventually predict and control it), I am not going to follow the breadcrumbs of difference from outside to inside. This is far too Idealist for me. Rather, I want to see if we can talk about differences in such a way that the things a stone is doing, and the things that an amoeba are doing, are in someway signficantly related (and such that the actions of each are given footing).

    Bateston states his defintion of Information in at least two ways in separate works.

    1. A difference that makes a difference.

    2. The difference that makes the difference.

    It might sound trivial, but in the spirit of acknowledging even the smallest of differentiations, of this variation between the definite and indefinite article, I would like to spin out a profound distinction which maps onto a fundamental ontological distinction of Medieval Scholasticism. Much of Scholasticism spent its time trying to iron out the remarkable, but underdeveloped semiotic point that Augustine made, that signs transcend the Culture/Nature dichotomy. There are natural signs, and their are signs of convention. And (natural and cultural) signs are defined as:

    “a sign is something which, offering itself to the senses, conveys something other to the intellect,” (Signum … est res praeter speciem quam ingerit sensibus, aliud aliquid ex se faciens in cogitationem venire) (Augustine De doctr. chr. II 1, 1963, 33)

    Attempting to work out the full consequences of an ontology of the semiotic which transcended the Nature/Culture barrior, Scholastic philosophy realized that there must not only be material signs “out there”, but also mental signs “in here,” and much ado was made on how to connect the two (until in modern times gradually questions of signification became a questions of representation…many like to put this at the foot of Descartes, or even the Locke, but it is not altogether clear that this is the case).

    A product of this debate was the two classifications Ens Reale and Ens Rationis. A real thing, and a rational thing. These are treated in various ways, often as the difference between “physical being” and “logical being”, but I want to speak much more broadly, without precision. An ens reale is a thing in the world, and an ens rationalis is a thing in the mind. Is here that I want to propose a loose though hopefully enlightening homology.

    1. A difference that makes merely a difference  is an ens reale.

    2. The difference that makes the difference is an ens rationis.

    Leaving behind Bateson’s use of information as the thing that connects inside to outside, as an ontologist I want to speak of differences in their variety of states. Following Plato’s initial definition of being as the capacity for anything to affect or be affected, as found in the Sophist, the general sense of the reality of differences is that anything that makes a difference in general, “a difference” has being, and is ens reale. But any difference that is strictly internal  to a closed horizon relation of parts, is an ens rationis, that is which is to say, it is a difference that makes the difference, recursively. In this way, and event out there in the world, perhaps lightning strike, is an ens reale difference insofar as it is not taken with in an overarching internal circuit of relations, and its effect upon the human organism, that actual internal differences which are within the horizon of person, are each ens rationis. It is important to keep track though, that every ens rationis is an ens reale. The question is: Is every ens reale also an ens rationis. I think they are.

    Spinoza’s Bodies as Certain or Fixed Ratios

    As I mentioned previously, Spinoza’s defintion of Body is far more rich that it is often taken to be. More than simply a billiard ball image of circulating motions (which is how it appears at first glance), his panpsychic metaphysics grants some degree of mind (Idea) to any extensional expression, such that even the simplest of bodies in composite have a foothold in the mental. Here is the definition in bodily terms:

    Definition: When a number of bodies of the same or different magnitude form close contact with one another through the pressure of other bodies upon them, or if they are moving at the same or different rates of speed so as to preserve an unvarying relation of movement among themselves, these bodies are said to be united with one another and all together to form one body or individual thing, which is distinguished from other things through this union of bodies. E2p13a2d

    It is quite interesting that Spinoza finds what separates out one body or individual from another is a certain or fixed ratio, certa ratione. It seems safe to say that not only living things preserve for Spinoza through a certa ratione, but also taken to be inanimate things. We have here the potential for categorical description that crosses through the Pleroma/Creatura divide that Bateson privleges. The ultimate question is: Do abiotic wholes which do preserve through a certa ratione, also achieve within that horizon of “individual” an order of differences that allows us to say that they are each ens rationis.

    It is hard to know exactly what Spinoza has in mind: when he describes this perpetuation of communicated motion, for instance, is it a different sense of body than that brought about by external causes in the earlier part, When a number of bodies of the same or different magnitude form close contact with one another through the pressure of other bodies upon them, or it is simply the internal specification of those external forces? What we can do is use the definition as tellingly as possible. What I suggest is that differences that are internal to an object or body as Spinoza sees it, are differences that are indicative of a mutuality of effects. A change in this part of the body effects a change in another part of the body, and then another, and so forth, such that the whole is still maintained. And there need not be the cybernetic closure that Bateson enjoys with Creatura. The entire world would seem vectored with communicated balances between bodies that however briefly or enduringly remain in ratio with each other. These mutuality of communications I hold is the threshold for an ens reale to be an ens rationalis. The cybernetic closures which map a territory are certainly different kinds of internal organizations of horizons, but rocks, breeze patterns, neuron rhythms, photon pathways, planetary equalibriums, dust corners, electron loops, all possess an internal coherence of differences which is preserved, and in which a single difference (I would say) semiotically indicates consequences of internal coherence. Stones “think”.

    Stone Cognitum

    There is a perspective of stones, one that is not reducible to the way in which differences in stones make differences upon us. In this sense, as Graham Harman says in Latourian fashion, stones translate other stones when they encounter each other. (I do not see how such a claim can be separated out from panpsychism.) The internal relations that make up a stone (semiotic, of each an ens rationalis), are also each an ens reale (a difference that makes a difference) which can make a difference that makes the difference to us (or some other internal set of relations), is itself also a difference as ens realis.

    There are several interesting ways to procede from this, but the one that I would like to take up follows through from my last post on Spinoza, and that is that any ens realis (a difference that makes a difference), is not only already a difference that makes the difference in the internal expression of Substance as a modal whole, and thus an ens rationalis. But it is already caught up in any number, perhaps an infinite number, of ens rationalis horizoned closures. In this way, differences which are semiotic to an internal whole of differences, are also because real, differences that are internal to a plethora of bodies that cross cut that body. That “fixed ratio” is tugged at from any number of other “fixed ratio” directions, as parts of its coherence respond not only to an external horizon of differences, but also to their participant share in a cross-sectioning fixed ratio, communication whole. Any ens rationalis is Semiotically Conjoined to a variety of mentalizations.

    For this reason, it is not just that the totality of coherent differences that make up a body are occluded from us, selected out by our cybernetic, ratioed closure, but also that the semiotic investment of those differences is occluded from that body itself, the coherence of its inside/outside closure. And the same is said of our own body (bodies, really).

    There is another aspect which should be grasped so that we don’t fall too deeply into any Subject/Object binary. And this is something I will develop later. Because ultimately an entia rationales closure is itself a perspective, when one or many entia rationales closures come into supportive relationships to each other they can be read as forming new bodies. This is to say, when we come to know something else and intimately relate to it in a bodily, the boundary between us and it at least is semiotically problemized (if we seek to keep them completely distinct). Thus, it is not merely the case that the “kernel” of relations of an object we engage is kept from us, like a forever retreating shadow, but also the case that as we engage an object (an aspect of our environment), we at a very real, semiotic level (that is, at the level of entia rationales), become it.

    Thus, as the carpenter uses his hammer, or the lens grinder his grinding lathe, there is a communication of motions which exceed the boundary of bodies, forming one of two (to some degree). The world is felt, mutually, through the performance union of both bodies. It is for this reason that Tommaso Campanella tells us: To know is to be, cognoscere est esse. This is not a metaphorical transformation of the subject into the object, but rather a real, substantial in-form-ation, binding the two bodies both epistemologically and ontologically, through the ordering of their mutual coherences. If the object of the hammer remains somewhat blind to the carpenter (some of its variety of aspects still hidden), these aspects must be accorded their place within the causal, and hence semiotic, internal relations of the body (body + body). Ultimately, these differences can only be the differences of Conjoined, and thus often silent, Semotic inherence at the bottom of any entia rationales closure, the way that an ens rationalis is necessarily polyvalent to a variety of cognitioning, and therefore persisting, bodies.

    Necessarily Eternal: Excellent Spinoza Resource Site

    A Catablog of (All) Things Spinoza:

    Necessarily Eternal

    Felix Sadeli describes himself thusly:

    I have a B.A. in Political Science and East Asian Language & Literature (Chinese track) from the University of Florida in Gainesville, where I also currently am. I plan on going back to school as a graduate student – hopefully in the not-so-distant future – to work on certain aspects of Spinoza or late medieval philosophy. Presently I am a waiter at a local restaurant; while still an undergraduate I worked at the UF Smathers Library’s Latin American Collection for about three years, and had a one-semester internship with the Alachua County Courthouse.

    The site itself seems to be commited to the Spinozist Ideal of the free connection of information and text so as to produce a circulation of clear effects.

    Some Experiments in Re-translation, “idea” as “information”

    In lead to some of the thoughts on Idea as “information”, here are a few interesting “distortions” of the Spinoza notion of idea. (These are very rough sketches, mostly a simple swapping out to be read for effect, and then later for analysis):

     

    E1A6: True Information must agree with its correspondent.

    E2D3: By Information I mean a reception [conceptus] of the Mind that the Mind forms because it is a thinking thing.

    E2D4: By Adequate Information I understand information which, insofar as it is considered in itself, without relation to its correspondent, has all the properties, or intrinsic denomination of true information.

    E2P7: The order and connection of Information is the same as the order and connection of things.

    E2P8: The Information of singular things, or ways of being [modi], that do not exist must be comprehended in God’s infinite Information in the same way that the formal essences of singular things, or ways of being, are contained in God’s Atrtributes.

    E2P13: The correspondent of the information constituting the human Mind is the Body, or a certain mode of Extension which actually exists, and nothing else.

    E2P19: The human Mind does not know the human Body itself, nor does it know that it exists, except through the information of affections by which the Body is affected.

    E2P20: There is also in God the information, or knowledge, of the human Mind, which follows in God, in the same way and is related to God in the same way as the information, or knowledge, of the human Body.

    E2P26: The human mind does not percieve any external Body as actually existing, except through the information of affections of the Body.

    E2P28: The information of the affections of the human Body, insofar as it is related to the human Mind, is not clear and distinct, but confused.

    E2P29: The information about the information of any affection of the human Body does not involve adequate knowledge of the human Mind.

    E2P32: All information, insofar as it is related to God, is true.

    E2P33: There is nothing positive in information on account of which it is called false.

    E2P36: Inadequate and confused information follows with the same necessity as adequate, clear and distinct information.

    E3P40: Whatever information follows in the Mind from information that is adequate in the mind necessarily is also adequate.

    E3DOA4: Love is a Joy [a passage from lesser to greater perfection], accompanied by the information of an external cause.

    General Definition of the Affects

    An affect that is called a Passion of the mind, is confused information, by which the Mind affirms of its Body, or some part of it,  a greater or lesser force of existing than before, which when given, determines the mind to think of this rather than that.

    E5P1: In just the same way as thoughts or the information about things are ordered and connected in the Mind, so affections of the body, or images of things are ordered and connected in the body.

    E5P14: The Mind can bring it about that all the Body’s affections, or images of things are related to the Information of God.

    What becomes clearer, because of what Wittgenstein might say is the grammar of the word “information”, is that there is a conflation that Spinoza performs, particularly with the genitives. The “information of the mind, body or affections” can simultaneously mean “information about the mind, body or affections” and “information which is concordantly expressed in parallel to the mind, body or affections”. This is not understood to be a confusion on Spinoza’s part, but rather is a negotiation of what can be called the two aspects of “sign”, its actionable, dignifying power and its representational power. Information (idea) is always possibly “about” and “of”. It both expresses the state of the mind/body, yet also puts this body into a relation to other bodies (identifiable as a degree of being). This is a fundamental Spinozist point. What turning away from the English word “idea” does, as translation is strained because of distinctions in the use of “information”, is separate out any representationalist picturing from the very act of thinking, which for Spinoza is an act of doing. My idea of dogs, or my dog “Tiger” or my idea of Freedom is primarily information about my body, (but in relation to the rest of the world).

    What makes this informational approach in Spinoza startling is that he couples this calculative, even propositional sense with an affective appreciation of the Body. All thoughts carry the body with them and as such are also felt states of the Body, affects, as it seeks to express itself more Joyfully and Powerfully. Bodies, at least in the human/animal sphere, are primarily joined through an imaginary and affective sharing of what is felt. Information, therefore, organizationally feels, and all calculations must be seen as calculations of the Body as Flesh, historically positioned and conjoined to other feeling bodies. (For more on the affective and still rational potentialities in a Deleuzian/Davidsonian sense, see Wasps, Orchids, Beetles and Crickets.)

      

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