Orgies of the Atheistic Materialism: Barthes Contra Sade. Drunken Risibility.

The language and style of Justine are inextricably tied to sexual pleasure. Sade makes it impossible for the reader to ignore this aspect of the text. Roland Barthes, whose essays in Sade, Fourier, Loyola describe the innovative language of each author, underscores the importance of pleasure when discussing the Sadian voyage:

If the Sadian novel is excluded from our literature, it is because in it novelistic peregrination is never a quest for the Unique (temporal essence, truth, happiness), but a repetition of pleasure; Sadian errancy is unseemly, not because it is vicious and criminal, but because it is dull and somehow insignificant, withdrawn from transcendency, void of term: it does not re­veal, does not transform, does not develop, does not edu­cate, does not sublimate, does not accomplish, recuperates nothing, save for the present itself, cut up, glittering, repeated; no patience, no experience; everything is carried immediately to the acme of knowledge, of power, of ejacula­tion; time does not arrange or derange it, it repeats, recalls, recommences, there is no scansion other than that which al­ternates the formation and the expenditure of sperm.

Barthes’s observation reflects La Mettrie’s influence on Sade, whose libertine characters parrot in both speech and action the philosopher’s view that the pursuit of pleasure is man’s raison d’être. Sexuality permeates a great many linguistic and stylistic features of Justine, for example, names of characters (onomastics), literal and figurative language, grammatical structures, cultural and class references, dramatic effects, repetition and exaggeration, and use of parody and caricature. Justine is traditionally the name of a female domestic (soubrette), connoting a person of the lower classes, who falls prey to promiscuous behavior. Near the beginning of Justine, Sade renames the heroine the moment she accepts employment at the home of the miserly Monsieur Du Harpin, surname evocative of Molière’s Harpagon. Sophie, the wise example of womanly Christian virtue in the first version, becomes Thérèse, the anti- philosophe in the second, who chooses to ignore the brutally realistic counsel of her libertine persecutors. Sade’s Thérèse recalls the heroine of Thérèse philosophe who, unlike his protagonist, profited from an erotic lifestyle.

Sade may manipulate language to enhance erotic description but he also relies upon his observation of everyday life and class division of the ancien régime to provide him with models for his libertine characters, their mores, and their lifestyles. In Justine, he presents a socio-cultural microcosm of France during the reign of Louis XV. The power brokers of Sade’s youth who, for the most part, enriched themselves in his Majesty’s wars by means of corruption and influence, resurface in print as Justine’s exploiters. The noblemen, the financiers, the legal and medical professionals, the clergymen, and the thieves-robber barons representative of each social class-sexually maneuver their subjects to establish control. While we learn what the classes of mid-eighteenth-century France ate, how they dressed, where they lived, we also witness the ongoing struggle between victim and victimizer, the former personified by Justine, an ordinary bourgeois individual who can never vanquish the tyrant who maintains authority through sexual prowess rather than through wealth.

Barthes tells us that Sade’s passion was not erotic but theatrical. The marquis’s infatuation with the theater was inspired early on by the lavish productions staged by the Jesuits during his three and a half years at the Collège Louis-le-Grand. Later, his romantic dalliances with actresses and his own involvements in acting, writing, and production attest to his enormous attraction to the theater. In his libertine works, Sade incorporates theatricality, especially in his orgiastic scenes; in his own way, he creates the necessary horror and suspense to first seduce the reader and then to maintain his/her attention. Like a spectator in the audience, the reader observes well-rehearsed productions whose decor, script, and players have been predetermined, and where they are shown her various props in the form of “sadistic” paraphernalia.

Sade makes certain that the lesson given by her libertine victimizers following her forced participation in their orgies is not forgotten. Once again, Sade relies on man’s innate need for sexual pleasure to intellectualize the universe in a manner similar to his own. By using sexual desire as a ploy, Sade inculcates the atheistic materialism he so strongly proclaims into both an attentive Justine and reader. Justine cooperates with her depraved persecutors but refuses to adopt their way of thinking and thus continues to suffer at the hands of society’s exploiters. Sade, however, seizes the opportunity to convince his invisible readership that his concept of the universe is the right one. No matter how monotonous it may seem, repetition, whether in the form of licentious behavior or pseudo-philosophical diatribe, serves as a time-tested, powerful didactic tool.

Dialectics of God: Lautman’s Mathematical Ascent to the Absolute. Paper.

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Figure and Translation, visit Fractal Ontology

The first of Lautman’s two theses (On the unity of the mathematical sciences) takes as its starting point a distinction that Hermann Weyl made on group theory and quantum mechanics. Weyl distinguished between ‘classical’ mathematics, which found its highest flowering in the theory of functions of complex variables, and the ‘new’ mathematics represented by (for example) the theory of groups and abstract algebras, set theory and topology. For Lautman, the ‘classical’ mathematics of Weyl’s distinction is essentially analysis, that is, the mathematics that depends on some variable tending towards zero: convergent series, limits, continuity, differentiation and integration. It is the mathematics of arbitrarily small neighbourhoods, and it reached maturity in the nineteenth century. On the other hand, the ‘new’ mathematics of Weyl’s distinction is ‘global’; it studies the structures of ‘wholes’. Algebraic topology, for example, considers the properties of an entire surface rather than aggregations of neighbourhoods. Lautman re-draws the distinction:

In contrast to the analysis of the continuous and the infinite, algebraic structures clearly have a finite and discontinuous aspect. Though the elements of a group, field or algebra (in the restricted sense of the word) may be infinite, the methods of modern algebra usually consist in dividing these elements into equivalence classes, the number of which is, in most applications, finite.

In his other major thesis, (Essay on the notions of structure and existence in mathematics), Lautman gives his dialectical thought a more philosophical and polemical expression. His thesis is composed of ‘structural schemas’ and ‘origination schemas’ The three structural schemas are: local/global, intrinsic properties/induced properties and the ‘ascent to the absolute’. The first two of these three schemas close to Lautman’s ‘unity’ thesis. The ‘ascent to the absolute’ is a different sort of pattern; it involves a progress from mathematical objects that are in some sense ‘imperfect’, towards an object that is ‘perfect’ or ‘absolute’. His two mathematical examples of this ‘ascent’ are: class field theory, which ‘ascends’ towards the absolute class field, and the covering surfaces of a given surface, which ‘ascend’ towards a simply-connected universal covering surface. In each case, there is a corresponding sequence of nested subgroups, which induces a ‘stepladder’ structure on the ‘ascent’. This dialectical pattern is rather different to the others. The earlier examples were of pairs of notions (finite/infinite, local/global, etc.) and neither member of any pair was inferior to the other. Lautman argues that on some occasions, finite mathematics offers insight into infinite mathematics. In mathematics, the finite is not a somehow imperfect version of the infinite. Similarly, the ‘local’ mathematics of analysis may depend for its foundations on ‘global’ topology, but the former is not a botched or somehow inadequate version of the latter. Lautman introduces the section on the ‘ascent to the absolute’ by rehearsing Descartes’s argument that his own imperfections lead him to recognise the existence of a perfect being (God). Man (for Descartes) is not the dialectical opposite of or alternative to God; rather, man is an imperfect image of his creator. In a similar movement of thought, according to Lautman, reflection on ‘imperfect’ class fields and covering surfaces leads mathematicians up to ‘perfect’, ‘absolute’ class fields and covering surfaces respectively.

Albert Lautman Dialectics in mathematics

Cultural Alchemy: Berlin Sin City of the 1920s

Berlin was a cesspit of degeneracy and vice power primarily by the demand of rich and middle class patrons who had their services supplied by the poor, who chose this option due to their desperate poverty.  Anyone wanting to get a measure of the moral squalor of Germany during those years should look at the magazine Simplicissimus which would make comment of the social problems of Germany at that time through the medium of art. Long term sufferers of this blog will know that I am a huge fan of the work of Otto Dix and George Grosz, men whom I wouldn’t of shared political affinity with but men who were nonetheless disgusted at the moral abyss which Germany had fallen into after the First World War.  Their work is profoundly disturbing, disgusting and degenerate until you realise that that was what they were trying deliberately get across in their work. Berlin, especially was a morally destitute city. It’s easy to see how the moral revulsion generated by the antics of Berlin would engender a lot of sympathy for a man like Hitler. Purging the filth, regardless of the details, becomes very appealing. Just saying Social Pathologist.

 

Discontinuous Reality. Thought of the Day 61.0

discontinuousReality-2015

Convention is an invention that plays a distinctive role in Poincaré’s philosophy of science. In terms of how they contribute to the framework of science, conventions are not empirical. They are presupposed in certain empirical tests, so they are (relatively) isolated from doubt. Yet they are not pure stipulations, or analytic, since conventional choices are guided by, and modified in the light of, experience. Finally they have a different character from genuine mathematical intuitions, which provide a fixed, a priori synthetic foundation for mathematics. Conventions are thus distinct from the synthetic a posteriori (empirical), the synthetic a priori and the analytic a priori.

The importance of Poincaré’s invention lies in the recognition of a new category of proposition and its centrality in scientific judgment. This is more important than the special place Poincaré gives Euclidean geometry. Nevertheless, it’s possible to accommodate some of what he says about the priority of Euclidean geometry with the use of non-Euclidean geometry in science, including the inapplicability of any geometry of constant curvature in physical theories of global space. Poincaré’s insistence on Euclidean geometry is based on criteria of simplicity and convenience. But these criteria surely entail that if giving up Euclidean geometry somehow results in an overall gain in simplicity then that would be condoned by conventionalism.

The a priori conditions on geometry – in particular the group concept, and the hypothesis of rigid body motion it encourages – might seem a lingering obstacle to a more flexible attitude towards applied geometry, or an empirical approach to physical space. However, just as the apriority of the intuitive continuum does not restrict physical theories to the continuous; so the apriority of the group concept does not mean that all possible theories of space must allow free mobility. This, too, can be “corrected”, or overruled, by new theories and new data, just as, Poincaré comes to admit, the new quantum theory might overrule our intuitive assumption that nature is continuous. That is, he acknowledges that reality might actually be discontinuous – despite the apriority of the intuitive continuum.