Massumi troubling on how to characterize the body such that it is dynamic enough, and roots itself in Deleuze’s concrete abstract:
The charge of indeterminancy is inseparable from it. It strictly coincides with it, to the extent that the body is in passage or in process (to the extent that it is dynamic and alive). But the charge itself is not corporeal…Real, material, but incorporeal. Inseparable, coincident, but disjunct…
One way of starting to get a grasp of the real-material-but-incorporeal is to say that it is to the body, as a positioned thing, as energy is to matter. Energy and matter are mutually convertable modes of the same reality. This would make the incorporeal thing a phase-shift of the body in the usual sense, but not one that comes after it it in time. It would be a conversion or an unfolding of the body contemporary to its every move.
Parables of the Virtual, 5
This is the thing. There is a preoccupation with the body, per se, which wants to take IT as the locus of something vital and non-reductive. This reads as a mythologization of the social entity “a person”. If we adequately re-describe bodies abstractly and powerfully enough, and locate enough metaphysical/ontological powers within a “body”, then we trace out a storyboard of how each and every “person” (who is only a concrete actualization of the “plan” of bodies in general), can erupt with differences that are meaningful. Because this mythology involves the trappings of binary logics, the border of the body has to be taken as a logical toggle-point. The struggle of origin, located in this mythological, person-redeeming way, compression cosmological arguments into what is otherwise given freedom under the much wider nomenclature of “the flesh”. The abstract floats under the flesh, like a magnetic carbomb, waiting to unfurl its political (sensory) change. The localization of “body” frustrates me. It carries too much baggage.
Also note Massumi’s analogy of matter to energy. Matter is a kind of colder calcification of freer floating intensity or fluidity. Solid to its liquid. But what is strikingly missing (at least at this point) is “information” the third term. I’ve talked about the metaphysical value of Information before: Information, Spinoza’s “Idea” and The Structure of the Universe. What does information as the third term to Massumi’s incorporeal-concrete do? It opens out every body across its boundaries, transversely. We do not get the doublet of the actual and its ghost beneath it, and the attendant mythology of personhood. Instead the body itself tears across its sinews and bone, into a different matrix. Instead of locating a Same/Difference autonomy of “movement” and its animation cell analogy (where does difference come from? as quaesta), the infinities within a body strain against the infinities outside it. The “phase-shift” decenters every object not just from itself (boring), but from every other existence. A change in information elsewhere touches the informational state of this body. Massumi’s vortex seems to be missing an axis of imaging, at least at this point. Too much internalization of change, too much Hegel thrown forward:
This self-disjunctive coinciding sinks an ontological difference into the heart of the body.
It is precisely this sinking into, like an anchor’s line into the aeons of coral reef, that is a needless or occluding mythology of the self.