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Laruelle, the Non-Euclidean and Spinoza

 

Tracing Out Laruelle’s Kantian Reduction of Spinoza

I’ve been having a (very loose) discussion of the relationship between Laruelle and Spinoza over at An und für sich, where Anthony P. Smith is helping me understand where Spinoza and Laruelle diverge. In the last day I’ve been reading up on this nexus, combing through Laruelle’s Response to Deleuze where most of the resistance to Spinoza is spelled out, as well as attempting to get a grasp of Laruelle’s rather vocabulary-entrenched argumentative conception of “decision” within all of philosophy, much of which I draw from Brassier’s treatment. Not an easy task. So this post operates only as a touching point of intuitive difficulties I have with Laruelle’s treatment of Spinoza, and not a rigorously explication of them. I sense that part of the problem is the global approach that Laruelle attempts to bring out of what is really much more an analysis of Kant and Kant-related philosophies. That is to say, the “Dyad” of Laruelle, which is supposed to find its source in an orginary “decision” between Idealism and Materialism fits quite well in the Scheme/Content form of Kantian and perhaps most post-Kantian philosophy, but this “science” of philosophy may not really be as well suited to pre-Kantian, or at least Spinozist positioning.

I think part of the problem may be genetic, which is to say, Laruelle isolates the first act of his non-philosophy to be an explicit Plotinean/Kantian duplicity. He frames the orientation of his problematic in terms of Plotinian One and Kantian transcendence:

… Non-philosophy does not effectively or successfully begin until Une biographie de lhomme ordinaire [A Biography of the Ordinary Man (1985)], because it is there that the problem of how to bind the four sides together is thematized and basically formulated –albeit not without difficulties– through the notion of unilaterality. The conditions for this solution are that the One acquire a radical autonomy with regard to philosophy, that it stop being a philosophical object, and that the latter is revealed to be a transcendental appearance. It is as though an over-neoplatonization of the One was accompanied by a corresponding over-kantianization of philosophy as appearance…

“A New Presentation of Non-Philosophy”

Though in this very interesting essay Laruelle traces out the various stages of non-philosophy as its stemmed from this original “dyad” (we want to say), one has to wonder at the full-wealth of a proposed science of philosophy that necessarily drags with it an inherently Kantian partner. As a Spinozist there is a very real, non-representational sense in which Spinoza precludes or forecloses the path that Kant and Kantianism took, and took hold of the Plotinean One in more or less Plotnean terms (a degree-of-being resolution), so much so that a science derived from Kant as a constitutive part simply misses the analytical mark. One cannot read Kant back into Spinoza (unless of course a Spinozist, such as Deleuze, has been busy putting Kant into Spinoza as an expansive permutation of his thought). This leaves us with the sense that Laruelle’s science of philosophies is perhaps best conceived as aimed towards post-Kantian appropriations of Spinoza, which one intuits perhaps really is the historical case.

In a certain way, admittedly from the beginning, Kant helped form the very conception of the originary “decision” which is said to characerize ALL philosophy, giving one to wonder if once we carefully pair away Laruelle’s Kantianism (assumed in the characterization of decision) a space opens up, historically, for a communication between Spinoza and Laruelle (one which Laruelle himself may not have been able to grasp due to the global nature of the claims of his science).

Part of my problem in reading Laruelle on Spinoza is attempting to locate the all important “decisional” dyad. Brassier in his dissertation on non-philosophy does a very good job of characterizing it in particular Kantian terms, terms otherwise recognized as scheme vs. content (Davidson). Philosophy is said to make a core, axiomatic choice which divides the Real into some “transcendent” a priori “faktum” (scheme) and some “immanent” empirical “datum”:

“Alien Theory” [click for larger image]

We can certainly see the strong Kantian nature of the decision in this telling by Brassier, but with the equations of immanence = empirical datum and transcendence = a priori faktum *at the simplest level), there really is no correspondence that I can see between the nature of this “distinction” (or Dyad) and the various distinctions we read in Spinoza. We feel like we are swimming in really the Kantian half of the originary Plotinus/Kant dyad.

Brassier opens up the distinction into its simplest form, that of the knower and the known, the perceiver and the perceived, but I still cannot find the traction point in Spinozist philosophy, largely because these elemental dyads are refused in a great number of ways which generally foreclose an essential materialist/idealist reading.

“Thus for any philosophical distinction between two terms (or Dyad), as such, in the…”

Curiously Laruelle has found a kind of incipient “ego” in Spinoza’s philosophy (in his Response to Deleuze, cited further down), which he links to concepts of Oneness, and perhaps his reading of Spinoza is leveraged in accepting this, but many actually find the opposite of this as Spinoza’s explanation of perceptions, thoughts, knowing are radically against any isolated ego or self, continually de-centering any supposed knower/known dyad. It could be that Laruelle’s need for an “ego” to be found in Spinoza is based upon the desire to graft Kantian distinctions/decisions back onto him, but thus far I cannot quite grasp where he locates this and rather suspect a deficiency in his reading (driven by both a desire for global description and his contest with Deleuze). For thoughts on Spinoza’s subversion of the “subject”: Subjectless Subjectivity, A Geography of Subject: Beyond Objectology, where Williams’s “Reconfiguring Body and Mind: Thinking Beyond the Subject with/through Spinoza” is discussed.

Where Lies the Decisional Dyad In Spinoza?

Anthony Paul Smith has been helping me uncover just where the decisional dyad occurs in Spinoza, and in the comments linked above you can find the context of the causal discussion. There he locates the decision not within a faktum/datum, but within a One/All division, and then further in the natura naturans/natura naturata specification:

The problem in Spinoza is the convertibility of the One with the All, for Laruelle. This leads to all sorts of amphibologies and melanges, rather than any kind of identity. The split is then between the natura naturans and the natura natuarta, in Spinoza. I do think this leads to a kind of slippage in Spinozist thought, but one that can be recast non-philosophically and still Spinozistic.

Connecting all the dots between the naturans/naturata distinction in Spinoza, and the Kantianish transcendent faktum/immanent datum seems very difficult to do. In fact, I can’t do it. IF there is a transcendent part of the dyad, it is the naturans which certainly doesn’t fall into any easy empirical/immanent category. In fact if this is an orginary decision in Spinoza it certainly doesn’t seem to operate in the transcendent/immanent manner Laruelle’s Kant-derived essentialization of philosophy finds important. Instead, in the cognitive plane, acts of perception are naturans actions (affirmations) which concretize themselves into naturata states of relative being, degrees-of-power, in which “knowing” refuses the distinction between knower and known. They are not parsed in order to be reglued, and certainly not via the naturans/naturata distinction. To put it another way, the naturata do not make up a datum that is the conditioned. Nothing is “given”, so to speak.

Anthony Paul Smith also mentions the reversibility of the One and the All in Spinoza, and there is good evidence that Laruelle does hold this as central to his analysis. He makes this point clear in his Response to Deleuze where he objects to Deleuze’s drawing comparisons between Laruelle’s One and Spinoza’s One:

(1) To the first objection: The One in question, the radical immanence through which it is defined, is not above all the One-All, whether ‘close’ or not to Spinoza, but instead a One-without-All, and even a Onewithout- Being, which we call the One-in-the-last-instance in order to oppose it to the convertibility which it refuses of the One and of Being, similar to the Spinozist reversibility of the One and the All. Certain contemporary philosophers abhor the One—and with good reason. We do as well: however, on the condition of specifying that it is then a question of the One correlative to the Multiple under any title or relation, and convertible through an inversion—whether close or not—with Being. Because the One prevails over Being or the Multiple, or the Multiple over the One, or because they alternately prevail over one another, these are clearly possible solutions which must be explored, but this is precisely not our problem. A real critique of immanence according to Deleuze is now possible; and among other possibilities, it can be constructed on behalf of a form of immanence still more radical, excluding all transcendence outside of it: not only theological objects and entities, but also the ultimate form of transcendence, auto-position or survey, the fold or doublet, etc. The One-in-the-last-instance is the true suspension of this One-All and, in a general way, of all reciprocity, in other words, of all relation without possible exception, essentially ‘without relation’ to Being.

Because Laruelle is responding to a “Spinozist reversibility of the One and the All” we are not sure if he is taking Spinoza on directly or not. And this is a problem we’ve already mentioned, as Laruelle has Deleuze specifically in mind here. The situation is further problemized because characterizing Spinoza’s philosophy as a One and All explication actually stems from the German Idealist reinvigoration of him in the 18th century, leading to the Pantheism Controversy. It was Lessing’s recasting of Spinoza Substance into questions of the One and All (Hen kai pan) that eventually lead to Schellings’s Idealist insertion of “negation”  into the Spinoza program, all in the name of rectifying it with, yes, Kantianism, ultimately culminating in Hegel’s ontological negation. The entire matrix of the One and All re-characterization of Spinoza, in attempts to avoid a percieved threat of radical Nihilism and Atheism, not to mention the dissolution of the “subject” and anthropocentrism, has to be considered as historically driven (ideologically so), well within the aims of domesticating Spinoza. So, in a certain sense, Laruelle’s acceptance of a One and All Spinoza (under the auspices of a Kantian diagnosis of “decision”) is quite in line with the philosophical attempts to domesticate him in synthesis with Kant (via the subject). Indeed, the question of the “I” (in Schelling with Kant and Fichte), which Laruelle discovers as implicit in Spinoza, haunts this fundamental mis-reading of his position. Kant should not be brought to Spinoza.

Substance As Ego?

I’ve mentioned it a couple of times, I suppose I should include it, here is the passage where Laruelle imagines that the very unity of Substance becomes an originary projection of a “ego”.:

In reality, Spinoza has always been invoked for two contradictory reasons: for the immanence characteristic of causality, no doubt, but also for the transcendence all too characteristic of the unity of substance in relation to the so-called ‘human subject’ as the supposed or site of immanence. The formula of the ‘human subject’ is kept here, but it is obviously ambiguous (which subject? which man?). This double enlistment is significant: Spinoza, this is justifiably immanence in effect, but immanence as it is lived or received as transcendent by the human subject, external to it and too great for it—let us retain this formula—and thus Deleuze recognizes and lays claim to it, rejecting man as the third and final moment of the triad, as a piece adjacent to machines, as a persona adjacent to concepts. Here there is no essence or absolutely autonomous form of man: the latter is a system of effects and is composed beginning from its content, affections and perceptions. The argument given is this: immanence is not to something else which is always transcendent; it is thus not to the cogito or to the ego; it is to self but not ‘to itself’ (emphasized p. 208, understood consequently: the ego is a preliminary form, transcendent to the immanence of the One- All). What does this argument mean? It begs the question: if immanence is that of the Spinozist substance, then in fact it is the ego which is now a transcendent form; but this is to be given what is necessary to demonstrate. The recent interpretations of the Cogito (Michel Henry and Jean-Luc Marion) are more subtle and show that radical immanence, without representation, is the essence of the Cogito.

“Response to Deleuze”

One can certainly see the lasting residue of the Idealist reappropriations of Spinoza in this reading, that any unity must be a cogito unity. While I am not familiar with the proofs of Henry and Marion, on any number of fronts one can argue that in fact Spinoza’s philosophy subverts not only the human cogito (and “ego”) to such a radical degree, but also does so at the level of Substance itself. The human subject is torn asunder from within, in a necessary Conjoined Semiosis (as I argue in these three posts: Aggregates, Groups and Trans-semiotics; Conjoined Semiosis: A “Nerve Language” of Bodies ; The Necessary Intersections of the Human Body: Spinoza ), but as well, that Substance is unity in no way correspondent to human cognition. In fact only a strong Idealist commitment (and one might say implicit Kantian commitment) would drive the preoccupation with a One and All reading of Spinoza. Spinoza himself really does not make this sort of distinction in his philosophy (far from it being the essential dyad), chosing other determinations upon which to organize his thinking. As such, perhaps Laruelle’s critique falls more heavily upon “Spinozists” and much less so than on Spinoza himself. This leaves us right back where we started, attempting to locate the initial decision of Spinoza’s philosophy.

The non-Euclidean: A Change of Axioms

Because this is not a thorough investigation but only a report on my followings of an intuition, it is perhaps better to change tact and find a certain strange correspondence between Spinoza and Laruelle, a correspondence of analogy. The attempt to locate the Kantianish “decision” in Spinoza seems to ground itself upon the reef of German Idealism’s appropriation of (and inoculation of itself against) Spinoza. It could be that an approach of the problem rhetorically would yield unexpected results.

Key to understanding Laruelle’s non-philosophy, perhaps more key than any other factor, is appreciating the “non” in non-philosophy. It is not a negation in the least, but rather a kind of expansion, or alteration. Laruelle tells us that it must be seen in the light of the “non” in non-Euclidean geometry. Brassier in Alien Theory puts it this way:

[click for larger image]

And Laruelle expands on the nearly literal connection between Non-Euclidean geometry and his change of axioms. It achieves a science status by breaking the internal logic of the (Kantian) decision (comparable to the changing of the 5th axiom of Euclid).   

Non-philosophy is obviously not a theory of knowledge or a system in general. It is a real-transcendental science of the world. The only way of discovering it is by relativizing the exclusive primacy of the logic that hides it and prevents one noticing it in philosophy, even of the non-analytical kind. We could say, in our customary style, that it is a transcendental logic that is real-and-nothing-but rather than logical; one that is without-logic or non formal, so to speak. Contrary to the logicist reduction of philosophy, which leaves the hidden prerogatives of philosophical sufficiency intact, specifically in the form of positivity and hence of a kind of dogmatism, this non-philosophical reduction of philosophy is at once real-transcendental and capable of a wide variety of realizations, not only in terms of logic but in terms of the sciences in general. There is an instance that is more radical than logic, and this is the real. Not that it is possible to replace logic by just any science while maintaining the same privileges for the latter. It is the universal posture of science that must take the place which in philosophy is held by the restricted universality of logic. Non-philosophy shatters the strictures of logic and analytical reduction, just as it dissolves the residues of a compulsory, exclusive and primary logic in the transcendental logic of philosophers, granting the transcendental the sole support of the radical real, and hence the possibility of entering into combination with each of the sciences. Non-philosophy is unified theory: a radical extension of philosophy beyond transcendental logic, but one that deprives it of its traditional pretensions. As a result, it is philosophy and its logical organon that lose their prerogatives by being turned into a simply real-transcendental organon. Thus, it is necessary to take the expression ‘non-philosophy quite literally, so to speak. It is not just a metaphorical reference to ‘non-Euclidean…

“A New Presentation of Non-Philosophy”

Now Brassier’s footnote references over 30 pages of text, so perhaps Laruelle works out a rigorous comparison between his non-philosophy and philosophy itself (all of them making the same sort of “decision”), different than that expressed in Laruelle passage cited which explicates the non-Euclidean analogy. This I cannot say. At first blush though we can read a very rough equivalence. Euclidean geometry possesses one group of axioms, and non-Euclidean geometry constitutes a change in these axioms. Pointedly, the fundamental decision of philosophy is avoided in favor of a radical Immanence. Okay, we can see that. But more is at stake in the literalized analogy, the movement from a “geometry” to a “science” and Laruelle’s expansion brings most of this out. In no-way does the non-Euclidean refusal of the parallel-postulate (related to Euclid’s fifth) give non-Euclidean geometry a position of taking the products of Euclidean geometry as its empirical objects, so the comparison holds within itself a slight of hand. This meta-like positioning of non-philosophy via non-Euclidean reference actually reads a kind of perverse disassociation.

This is what I find buried in the provocative metaphor. Primary among the interest in non-Euclidean geometry is the curious features of elliptic geometry. What we have in the globalization of space in such a geometry (which denies the parallel postulate of Euclid), is the kind of hermetic space that Laruelle finds problematic in Kantian philosophy (and by extension, philosophy in general), that is to say, the a priori conditioning creates the empirical conditioned, folding the “decision” back into the whole coherence, obscuring in a way its transcendence. The sphere of non-Euclidean geometry, invoked, a world where parallel lines SEEM like they would go on forever, in the seclusions of philosophical axioms, are shown to be recursively closed, intersecting at antipodes. In a way, Laruelle’s non-philosophy actually claims to expose the non-Euclidean (elliptic) nature of Kantian inspired analysis of “decision”. From the point of view of earth, when we draw two parallel lines on the ground, they appear actually Euclidean, transcendent, whereas in almost a Lacanian Symbolic fashion, our space is curved. They will intersect.

So when Laruelle invokes the non-Euclidean nature of his non-philosophy, I believe he is rather exposing both the illusion of an infinite Euclidean space (within a philosophy), and it’s actually curved, hermetic isolation of the Real (when seen from without). Kant’s logical necessity of Euclidean space further orients this reference to fifth postulate differences in geometry, and the kind of critical and axiomatic break that Laruelle is attempting to make.

The invocation of Euclid’s geometry, apart from Kant’s love for it, also has something of a reverbative affect back through the history of philosophy to the Ur-philosopher of Euclidean clarity, Spinoza himself. How can one rigorously (or literally) compare your radical approach to non-Euclidean geometry and not call to mind Spinoza’s famous more geometrico, and his desire to treat human emotions as if they were lines and points? In fact, at the face value of rhetorical forms, Laruelle’s non-Euclidean non-philosophy stands in strict opposition (I know, Laruelle refuses “non” as opposition, but I am speaking of the rhetorical form here) to Spinoza’s Euclidean Philosophy. As I’ve tried to point out in the above, it is hard though, given Laruelle’s Kantian framework of dyad, to locate exactly where the decisional diagnosis will fall. Instead they stand apart, perhaps as pictures. Or, as different sorts of Space, just as the original analogy might most strongly suspect.

Now this is the interesting thing. Non-Euclidean geometry largely developed over the contest of Euclid’s 5th axiom, what came to be described as the parallel postulate. And elliptic geometry (among others) arises with the change of this postulate, that parallel lines will not meet ad infintum. The appeal to the Non-Euclidean is an appeal to the challenge of the parallel postulate. Perhaps this is only a contingent jewel of historic happenstance, or perhaps Spinoza’s Euclideanism somehow floats behind Laruelle’s invocation, but Spinoza’s philosophy possesses its own much debated “parallel postulate”. In fact his gnomic parallel postulate can be said to be fulcrum upon which he balances the entire materialism vs. idealism quaesta.

With some homology to Euclid’s unmeeting parallel lines Spinoza asserts that “E2P7: The order and connection of ideas is the same as the order and connection of things.” In fact upon this parallelism of infinitely extending parallel lines of causes seems to create the entire woof and weft of Spinoza’s seeming Euclidean space. It is the fiber of an abstract rejection any form of Idealism, a placing of the material on equal footing with the ideal (positioned within, one supposes, an infinity of other order and connection expressions of other unknown Attributes). Spinoza accomplishes a flattening of space required for his analysis, but in doing so in just this way refuses any scheme/content, conditioning/conditioned binary. What can we make of this?

Let us take up our provisional reading of the implicit Euclidean and non-Euclidean reversals in Laruelle’s rejection of the Kantian decision. The internal (spherical) realm of Kantianish decision creates an appearance of phenomena which are quite Euclidean in appearance (flat). The decision producing a philosophical coherence of the world in terms of material and idea, in a sense, bends the Real creating the very Kantian restricted access to Real, through an illusion of Euclidean infinity. The decision performs the very structure of Kantian philosophy itself (no matter which axiomatic dyad one makes). It appears straight because it is curved. Okay, let’s accept this doubling.

But because we are hard pressed to locate the original dyad in Spinoza – Is it between Substance and Attribute, as Laruelle suggests late in his Response to Deleuze, is it between Attribute and mode, between Substance and mode as in naturans/naturata, or Between Attributes themselves for instance in the parallel postulate itself? – we might want to take up the very case of Euclidean Space itself, the Space of the Ethics. This assessment of space is further complicated by Spinoza’s famous dismissal of geometry itself in Letter 12, wherein figures and shapes (as well as numbers and maths) are given to being mere imaginary products. Clearly, Euclidean geometry is taken up as a form of argument not because it presents a fundamental truth about Substance. Nature does not speak mathematics. All the same, Spinoza flattening of the ground through his own parallel postulate does well to be compared to Kant’s flattening through the bending of Space. Could it be that Spinoza’s Euclidean geometry presentation is actually the inverse of Kant’s, exoterically flat, esoterically elliptic? That is, despite the parallelism of thing and idea, is it not that parallel lines do in fact intersect, and that these intersections are regularly performed in the foreclosure of any knower known dyad as well as the remarked absence of any “subject”?

Spinoza tells us rather radically that any idea we have of something in the world is actually an idea we have of the state our body is in, so that when I phenomenologically look at my dog and perceive it, this is nothing more than imaginary relationship I have to the world (and myself), and that my idea of my dog is actually the idea (I prefer the concept “information”) of my body being a certain state. The reference is entirely cybernetic and recursively defined, and this is due to his parallel postulate. Friends of a neurological, brain-science view of the body and consciousness like this internal reference. All our thoughts about the world are our bodies coming into certain states of combination. What Spinoza tells us is that certain states of combination are more powerful, more active, more free, that others. Another way of stating this that our informational distribution and organization can become more or less self-determining.  We can see here a non-Euclidean bending of space buried within the flatness of the parallel postulate itself. Each human being makes a kind of self-referential sphere. But this is really not so either, for even though our ideas are merely ideas of our body being in certain states, we can have better ideas than others, and because we and the external things of the world are both expressions of the One Substance, occasions of us actually coming to know things external to us are necessarily participatory occasions, occasions which not only defy any restrictive notion of “subject” and “object”, but also cross out any ultimate boundary between one’s own body and that of another thing.

As I have argued in my treatment of the Prophetic Imagination, Spinoza’s Scheme of the Prophetic Imagination ; Omens of the Future: Intellection and Imagination, Spinoza ensures the possibility of a sharing of essences even at the level of the imagination. In addition to this, Spinoza’s definitions of body and individual as communications of parts and the causes of unitary effects all promote a variable negotiation of boundary which undermines any self/other essentialization, and in fact runs this mutuality right down to a panpsychic core which is neither materialist nor idealist. What one might propose with non-Euclidean, elliptic Geometry floating in the air, is that the knower and the known (in the Idealist sense) form the antipodes of a spherical mutuality of real communication of parts, such that the identity between each is blurred if not collapsed. And this antipodal notion actually expresses itself in an ignorance which takes the podes to be opposed because the spherical space is forgotten in an ignorance. This is to say that there are a spherical space of causes which have colluded to bring about the relations almost all of which is invisible. But not only this, the spherical space is filled with its own infinity of antipodes, and the space itself can be, and is perpetually redrawn in other spheres, all of which end upon the Immanence of Substance itself. This is to say, the Sciences are in the business of identifying antipodes (objects and knowings) and reconstructing the spheres of their collaboration, ultimately in the face of a necessary distortion (not of flatness or parallelism, but of infinities). And the monism of Substance, along with parallel postulate flattenings of our own thoughts, serve as tools for correcting the dislocations of our self-oriented and imaginary Euclideanism.

It seems to me that because the Ethics has to be read as a material thing with which our bodies are meant to interact and combine with, something upon which to grind our body lenses, so to speak, and not merely a mental, Ideational world to drift into, and because the philosopher is to conceive of his/her thoughts of the world (even the most transcendental thoughts) as thoughts of his/her body being in a certain state, forming a kind of combinative, material power, precisely the non-Euclidean dislocation of philosophical truth of Laruelle occurs buried within the implicit fractal and non-linear relations bound within the Euclidean exoteric form of Spinoza’s Euclidean presentation. In all, Spinoza’s coherence of argument is meant to provoke the intuition of connection, and thus to alert the mind to its own distortions of space, in particular how it reads its causal relationship to the world. Spinoza’s is a non-philosophy in the sense that it is meant as a philosophy meant to be left behind, once used.

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“Indifference” – Thinking Through Cold

 

Prologue to Cold

Time has been spent lately thinking about Schelling’s Idealist appropriations and improvements on Spinoza’s notion of Substance and self, the way that he bent Nature’s history forward towards a development involving a supposedly higher unity, or at least self-conscious, expression, through an attempt to (re)unify the subject and the object. Unfortunately, because he held quite strong Idealist strains which conceived of the subject and the object under a fundamental binary involving the freedom of the self, itself representationalist and based upon a metaphor of a mirror’s reflection, I believe he missed one of the most radical notions contain in Spinoza’s thesis: that freedom consists not in binaries, but in infinities, and that what is “cold” provides in any case, the moment of eruption.

Spinoza’s project might be considered as a contructivist, immanent search for the leverage of Absolute Zero.

For those that don’t know, Absolute Zero, like the much more acclaimed speed of light, stands at a physical limit of the Universe, a temperature state no thing can be put into. So cold that all movement between related parts stops, so frozen that one has only pure structure, or we might say information, with no loss of entropy. Scientists have been attempting to cool things to the lowest point since the mid 19th century, then concentrating on trying to liquefying the eternal gases like oxygen and hydrogen. Now they have gotten within a few hundred billionths of a degree and produced the fantastic Einstein-Bose Condensate, bringing matter into such curious states that the wave functions of quantum particles begin to overlap and quantum effects start to manifest themselves on the macroscopic scale. At the very least the human quest for Absolute Zero, and the remarkable counter-intuitive behaviors of matter there make of the stuff of striking scientific analogy and fact.

I want to draw on the concept of Absolute Zero, −459.67° F or 0 Kelvin, to expose the raw potentiality involved in Spinoza’s criticism of most concepts of the world and our place in it, and in doing so show how Spinoza’s metaphysics signficantly involves prescriptions and diagnoses for how to go about finding real points in a lived life, in real situations, for radical, radix, change (liberation). When I say that I want to draw on the concept, there is a fine line being walked here, for generally I resist loose philosophical appropriations of scientific principles meant to describe very specific physical phenomena (so much messiness with what is done with Quantum Mechanics). There is ever a danger that what is being described in science becomes the event for only a merely fantastical imagination only stimulated by the idea found in a discipline. And perhaps this is the case here. The coldest of the cold has remarkable consonances with the conceptual (and even psychological) armature of Spinoza’s prescription, and in many senses there risks a vast and even confused conflation. But there is more than this to the transfer of Scientific Cold to Spinoza’s Metaphysical Cold, and this is found in translated attempts to connect Spinoza’s thinking on the concept of Idea to a universal notion of Information as a constituent element of the Universe (discussed some here: Information, Spinoza’s “Idea” and The Structure of the Universe ), joining matter and energy. If indeed there is a productive collaboration between Spinozist Idea and Stonier’s notion of Information, the real states of non-entropy, absolute cold, the zero-point edge of all reality, provide a real nexus between what is being described and our prescriptions. In a certain literal sense, Absolute Zero would be a place or state of pure Idea (or at least its approach). I want to investigate then, what it means for us to pursue states of Absolute Zero within our very temperate realm of the human, as a kind of liberating attractor, in the richness of an imaginary and prospective unveiling of the powers of Spinozist metaphysics, without losing the possible literal correspondence between Spinoza’s thinking and the informational properties of the Universe.

From Magnetism to Cold

In the 18th century there was another philosophical appropriation from science, which at least in my view gave birth to one of the more confused ideologies of philosophical thinking…the “dialectic”. Schelling invented the modern dialectic which Hegel perfected into pure abstractions, in part through the influence of Brugmans’ research into magnetism. Schelling, in his quest to reconsile the subject and the object as they are problematically posed in Kant’s and then Ficte’s Idealism, and in result synthesize ethics and subjectivity to objective natural philosophy, found inspiration in the points of “indifference” that Brugmans discovered in magetized metal. Between the metal’s polarities of +/- there were to be found points which were seemingly a kind of null-source of the polarity itself, or rather more technically, there were spatial threshold limits in a metal piece set to be magnetized by another which when fallen short of or transgressed in the process of being stroked produced the said polarity, and when ended upon, did not.

“I shall therefore take the opportunity of calling them the points of indifference. This seems to me to be a not entirely unsuitable, for the ends of the rod which has been stroked up to these points have an indifferent effect upon the poles of the magnetic needle” (Brugmans, Magnitismus seu de affinitatibus magneticis observationes academicae 1778)

These points of “indifference”  inspired in Schelling the notion that there are to be found points or a state of indifference (or really nondifference) to which the Idealist opposites of subject and object are immanent. Ultimately this state of Indifference, apart from Schelling’s early theories on magnetism and the construction of the Universe, would come to be interpreted as the Dark God, Ungrund, or blind Nature within God that gives birth to the otherwise oppositional Identity and difference and other oppositions.

What I want to think on is the Idealist notion of opposition itself, the idea of Absolute Opposition, which drives Schellings entire system (or systems). I would like to take on the very notion of opposed things, and redefine the power of Schelling’s original appeal to magnetism and Indifference to unlock just how Spinoza’s treatment of Idea and Object (and inside and outside) radically dispels all the hierarchies that Idealism attempts to set up to resolve what is for me a false problem, an cast image on which Man is set as precipice.

The difficulty follows from the host of philosophies of Representation and of Reflection that flow from Kant, and Schelling is certainly not immune, despite his Spinozist vertex (in a triangle of Idealism, Spinozism and Romanticism). It will be upon Spinoza’s non-representationalist conception of knowledge, his minimalization of the importance of self-reflection and thus human centricity, that I will try to rebuild the notion of Indifference with an intended radical effect. To see how Schelling conceives of necessary, conceptual opposition, and its Ur-source in optical metaphor one need only look at his comparisons of oppositions found in Bruno, where we find that a mirror image is irreconcilable to its object, unlike combinative chemicals. We are to read all “necessary” oppositions in just this sort of spectral way:

Bruno: I say that things are relatively opposed if they can cease being opposites and can be united in some third thing. Such an identification is unthinkable for absolute opposites, though. You will have an example of relative opposition if you think of two chemical substances with opposite properties, for they can be combined and so produce a third substance. You will have an example of the other sort of opposition if you think of an object and the mirror image of that object. For you can conceive of any third thing that would allow mirror image to pass over into object or permit the object to be transformed into an image? Aren’t they precisely so related that one is object, and the other image, absolutely, necessarily, and eternally distinct from one another?

Bruno, or, On the natural and the divine principle of things

Buried in the heart of Schelling’s attempt to reconcile these supposed opposites is the plague-born philosophy of reflection rich in its imaginary confabulations, leveraged upon the metaphysical consequences that must be earned due to the essentiality of human beings in the hierarchy of creatures. A philosophy of object, reflection and judgment encrusts itself with concerns for the ontological priority of human freedom (necessary for Christian theology and soul-orientation), knotting at its core this representationalist dream: the idea is a reflection of some sort. What is needed is a radix reformulation of what distinguishes idea from object, and a deepened sense of what the Indifference of imagined opposites can provide, in particular when “reflection” is not seen as an occasion of ontological apex.

Instead of thinking how God could ever reflect upon himself and create some sort of unity (as an idealized projection of what human beings optimally do), instead Spinoza provides a kind of maximalization of thought such that human actions (including thoughts) occupy no more priority in the Universe than anything else: human thoughts are about as similar to God’s as the barking dog is to a heavenly constellation, Spinoza tells us. Because ideas are not reflections of their objects (nor objects of their ideas), but rather are parallel expressions of extended things, there is a kind of “indifference” that is already found at the level of any idea (or thing) at all. Each and everything idea/thing is co-incident of Substance, expressively.  The indifference of the distinction between idea and thing resides in their singular essence. 

While Schelling will find the ultimate Indifference between opposites to be posited in a Dark, Unconscious God Ungrund which out of pure yearning give birth to the subsuming Ground of God as a collective of Identity into which all of difference is joined, as due to the quite reflective preoccupation of his philosophy, in Spinoza the Indifference (if we can borrow the term) falls to Substance itself which contains all things as a Unity come out of its unbound nature, a pure affirmation without lack; thus for him the differentiation of essences expressed in an infinite number of Attributes flows from its sheerly immanent, determined and infinite nature. The supposedly necessary “opposites” such as those that occur in fantasmic mirrors do not seem to find anywhere to take hold. Instead, idea and thing are already made mutual and co-incident, born of their essence in a dependent net of horizontal causes. As such in a certain fashion, each and every essence as it expresses itself as an idea and a thing, it itself an Indifference wherein ideas ARE things (despite Spinoza’s restriction against ideas and things cross-causing events in one or the other). Our causal explanations indeed trace out their chains in one or the other, but these two infinities are locked in a singular core of each essence, an essence which makes of any thing-idea existence a bright and gravitious star. Substance is already Indifferent as is each essence, which is its indifferent expression.

There is a sort of rhetorical game going on in my argument because Spinoza does not solve the problem that Schelling attempts to solve with the notion of Indifference because his formulations prevent it in the first place. So when I say that for Spinoza Substance is Indifferent or an essence is indifferent, there is a near non-homology. I say only near non-homology though because I would like to keep to the original science borrowing that inspired Schelling in the first place: there are points within a metal extension that are null to the process of being magnetized into poles. Because the split between thing and idea does not occur, the “point” between them is simply their immanent origin (and not a mirror’s tain), and not a null ground or subsumption of any sort. If indeed poles of magnetism are taken to indicate an imaginary split between idea and thing, image and object, subject and object, as such things are in Spinoza’s vision, the null point of their mutuality actual falls to the conditions of their expression, and within that, to what I would say is their Cold Point.

The Issue of Cold

Upon this framework for a general notion of non-representationalist, non-reflexive Indifference I want to open the path forward from the other end, that of a prescriptive diagnosis for radical change and freedom of action, within history and the condition of human thought. Under the onus of such a path Spinoza’s answer is: look for the Cold, pursue Absolute Zero, find Indifference. 

To be continued…The Cold of the Body Without Organs

The Centers of Sensuous Gravity, and Their Relations: Shaviro and Harman

Turtlism and Other Quaint Difficulties

A few thoughts on Shaviro’s response to Harman’s appreciation for Turtles (and the problem of infinite regress). He mentions my thoughts on the matter, and seems to ponder such an answer, appealing to Schelling I think rightly so, rather than Hegel. There is a non-entity end of the backwards or beneath/between tracings of entity chains:

It may well be that an ungrounded infinite regress is not such a bad thing (as Harman says, for instance, here). There are, however, other ways to nuance the question of infinite regress. Kvond suggests as much here, raising the point that what stops the regress from being infinite might be of another nature than the entities among which the regress takes place. (This could be seen in a number of ways; I am inclined to think of it in terms of Schelling’s notion of a ground, as opposed to Hegel’s totalizing closure). But I need to think about this some more, so I will postpone further discussion until another time.

From my perspective though, it is Schelling’s Idealism that draws him down, and it is his Spinozism that makes such a concept of “ground” compelling. There is nothing that Schelling actually adds to the Spinozist solution to object-oriented Turtlism. There should be no ontological priority of mind (or subject/object binarism) in the analysis of either objects or their relations (I hope to post on this soon, under the concept of information). What is compelling about the Spinozist answer of Substance (against an Aristotelian concept of substances), is that each and every assemblage indeed retains its own inside/outside boundary, an epistemic concrescence we might want to say, but continually and ever this is an open relation, the interiors of recursivity being insufficient to define or “reduce” the object to any pure objecthood.

A Diversity and Richness of Relations

Shaviro goes onto praise the diversity of objects which Harman’s position brings into view, but decries the paucity of an appreciation of relations. He looks for a Realism (speculative or otherwise) which grants nobility to relations, as much as it does for said “objects”:

I am looking for a “speculative realism” that does justice to the multifariousness of relations, as well as to the multifariousness of things or substances.

As I have emphasized in the past, Harman’s love of objects isn’t I suspect really for objects at all, but rather the object is to serve as mere and empty anchor for the sensuous qualities, turning his philosophy into a QOP: The “sensuous vicar” of Causation.  Indeed, I think what distinguishes the framework that Harman provides is that, as Shaviro notes, it is a speculative mode of perception that leaves out the very connective material, the relations between such objects. The reality of those relations. One can see this symptomatically of course in his rather poor or insubstantive reading of causation. But it is more than this. Harman sees the world as fulled with objects because I think he wants to see it as filled with centers of activity. A center of activity here, a center of activity there, and the activities are sensuously confined behind the closed doors of the object’s surface. Harman’s is really a social theory of privatized interiors, in my mind anthropomorphically projected onto the rest of the Universe, a projection attempting to erase its social positioning of privatized sensuous inner realms.

But it goes beyond this, and Shaviro’s complaint is revealing. It comes to a question of openness vs. closeness. What a reality of relations (and not just closed centers of activity) gives us is a grammar of analysis for social relations themselves, the connective parts and forces that exist between located centers of activity. One might say the very fabric of what is real. In such a fabric, I suggest, is the very possibilities we have for self-direction and social increase, the very openness of our path-steering and trans-personal capacities of experience itself. Much is at stake when we are considering whether we should see the world as solely filled with centers of activity, or composed of activities, processes, etc., which sometimes cohere into centers better seen as boundaried.

The reason I suspect that objects must yield in turn to proceses or relations, in part is because this shapes the way that we encounter, change and participate in what we find, the way in which we blurr boundaries, cross over into objects, conjoinedly enflesh ourselves with pieces of the world, a view in which a primary sense of objects-under-retreat simply makes little sense.

 

Note

As a sidenote – and the reference may be non sequitur to some who have not been following my other posts – recent examination of the history of military strategy in the theories of John Boyd (on whom I also hope to post soon), I believe reveals the importance of reading the world as composed of solely centers of activity. When facing issues of an opponent (or a potential communicator)  the game of defeat or communication is won or lost in the very connectivity between centers (best not seen as centers themselves); while the evolutionary, preditor-oriented eye might readily travel to the centers of activity (the head, the heart, etc.), the warp and weft between the concrescences of pattern – those the seeming locuses of power, experience and mind – is where advantage is most played out.