In conventional oncological terms, the process of metastasis is the wild overgrowth of cells to the detriment of the body, resulting in either growths that are benign or malignant. Apoptosis (PCD) is the process by which the cell receives a signal to stop production at a previously prescribed genetic point. The process is twofold: to retain proper cell function integral to the organism, and to remove potentially harmful or lethal elements in the cell which could endanger the organism as a whole. There are only two ways by which cells perish: either by some external agent (e.g. toxic chemicals, fire, removal) or by being induced to perish (i.e. apoptosis). Firstly, apoptosis is necessary in the organism; for instance, the uterine wall sheds during menstruation; the surplus “webbed” tissue between the fingers and toes on the fetus; the fusing of bone plates when the growth period is at an end; the resorption of the tadpole tail in the development of a frog; and so on. Secondly, apoptosis is necessary for the destruction of cells injurious to the organism such as virally infected cells, cells with corrupt DNA, or damaged or cancerous cells. Apoptosis occurs in two ways: removing or blocking all positive stimulus to the cell necessary for the cell’s continuance (one can envision that apoptosis is a kind of siege-craft, cutting all supply lines to the cellular castle), and the inducement of negative signals such as increased oxidation in the cell, aberrant absorption of proteins, the release of particular molecules that bind to the receptors of the cell’s surface which activate the apoptotic process.
Metastasis and apoptosis do not exhaust one another in some sort of dialectical exchange toward finality. They are not a coupling unit, but processes by which we may name desire or ontology. To assert that they cancel one another out in equilibrium is to “gorgonify” the “cacophysical” reality of Being. In the realm of biological science, there is a moment of equilibrium in the body: a certain quantity of cells will match the creation and destruction ratio to achieve a brief period of “plateau” called homeostasis, but this is hardly measurable or significant, since it may last a matter of seconds in the life of any body, the duration of this perhaps inconsequential or even impossible. This is an abstract idealization issued from the laboratories of biological science that may be able to measure such equal ratios in the simplest of organisms and assume that more complex bodies will also follow the same rule, or to simplify the results according to approximations of equilibrium. But our notion of bodies is much more extensive and intensive – we include more than just the life of an “organism”; we include everything that can be said has being. This includes books, plants, rocks, radios, and even cities. Metastasis and apoptosis are derelict forces, two faces of desire. It is not a measure of zombifying ontology with a series of empty concepts. Immobility is effaced by perpetual be-comings, announced by the manifest process of unlimited production and unlimited expiration, both what Spinoza would call “potentia” and Nietzsche would call “will to power” as the constant mobilization of differences. Thought crudely apopticizes bodies, whereas bodies succumb to a biological apoptosis. Thought thinks it hypostasizes being, but the true process underlying being is metastasis. These processes strafe through being and it is our thought that attempts to transcendentally retrofit being through clumsy and ashen installations meant to prolong the tradition of thinking through as many ages and bodies as “humanly” possible. We know all too well the DeleuzoGuattarian de/re-territorializations, and how Pynchon’s Pirate could do as such to the cuisine attached to the banana. We know the real rhapsodic geometries (a rhapsoid?) that inhere within phylo- and ontogenetics. But, in the end, as it functions for Derrida in the domain of language-meaning to which we are all condemned to pursue like the ever-reticent horizon, the law of necessarily probable failure inheres in ontology as well, and what remains is to commit considerable study to the mechanics of this “failure”. Even the functions of symbiosis (not to be confused with equilibrium) where bacteria provides a benefit to the body does not endanger what we say here about metastasis since we are considering the metastasis-apoptosis phenomenon without demonstrating a prejudice in favour of the sustainable functions of the body, but rather isolating the principle of metastasis as descriptive of the troubling philosophical concept of becoming.