Frames /sing


The Pre-eventual in Badiou: Conjoined Semiosis

Nick over at The Accursed Share posts his interesting essay on the problem of the waiting for the event, “What is to be done? Alain Badiou and the Pre-eventual” . His desire to de-emphasize the event is notable, and something I have affinity for, but I simply cannot follow his reasoning one what to do prior to the eruption in the situation. We had some extensive discussion, and still I am not clear on his point (at the very least my stunted comprehension may have brought out even more of Nick’s interesting thoughts for readers).

But aside from commending the essay which is written in a clear, forth-right style, there is a passage therein that gives me to think of my argued notion of Conjoined Semiosis, as Nick writes:

“While the idea of an evental site is clear in the case of a mass movement, is it not also the case that the elements of the presented “mass” are themselves presented precisely as specific family members, specific workers, and/or specific community individuals? In other words, while the elements of an evental site are not presented from the perspec-tive of the state of the political situation, can it not be said that the ele-ments are presented in an alternative situation, such as the community situation, or the familial situation? If this is the case, then the unpre-sented elements of one situation may simultaneously be the fully counted elements of another situation. As such, what constitutes an event and evental site for one situation may be a mere continuation of the status quo for an alternative situation. Or, to put it in other words, what consti-tutes an unpredictable rupture from one perspective is simply a culmina-tion of various, determined causal paths at another level.”

Apart from the bearing of this immediately upon Badiou, it is that very real sense in which there is ever a performative count-as-one, which makes up the semiotic horizon (inside/outside) that maintains itself through an internal coherence. This horizon is extended to include other horizon bound elements, for instance as Nick suggests, families, political unions, etc. which result from the resolution of cognitive dissonances, that is eruptions (events) within the internal coherence. Regularly, at least with human beings (though I believe it can be argued all the way down to the panpsychic), one experiences the rupture of expectation of coherence, even in our moment to moment thoughts, tracing the electric line, the “hole” at the center of consciousness. And these incoherences are then regularly made coherent again through the assertion of new, ordered states of other situations, other bodies with their own semiotic horizons (we judge their source to be either ideational/affective states of other things, our own erroneous or less than coherent internal events, or events in our shared world). What is fundamental though is that these ever eruptive events occur not only outside, in the meta-coherence of our own bodies and other bodies in a shared world (that situation), but also in a way that is not locatable within one of these three domains (self, others, world). The reason for this is that our perceptual bodies, the horizon of our semiosis is necessarily extended out beyond our own bodies, such that within our performative unity there are disruptions that occur neither within, or external to us, but BOTH, as part of our conjoined semiosis with other things. It is precisely this immanence that Nick’s observation of pre-existing situations which perpetuate through an event eruption touches on, how there is ever a continuity within the eruption of the event, a material line of traction, pushing our processes of re-coherence forward.

Some of my thoughts on this matter already posted:

Conjoined Semiosis: A “Nerve Language” of Bodies

Spinoza’s Notion of Inside and Outside: What is a Passion?


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