Suspicion on Consciousness as an Immanent Derivative


The category of the subject (like that of the object) has no place in an immanent world. There can be no transcendent, subjective essence. What, then, is the ontological status of a body and its attendant instance of consciousness? In what would it exist? Sanford Kwinter (conjuncted here) here offers:

It would exist precisely in the ever-shifting pattern of mixtures or composites: both internal ones – the body as a site marked and traversed by forces that converge upon it in continuous variation; and external ones – the capacity of any individuated substance to combine and recombine with other bodies or elements (ensembles), both influencing their actions and undergoing influence by them. The ‘subject’ … is but a synthetic unit falling at the midpoint or interface of two more fundamental systems of articulation: the first composed of the fluctuating microscopic relations and mixtures of which the subject is made up, the second of the macro-blocs of relations or ensembles into which it enters. The image produced at the interface of these two systems – that which replaces, yet is too often mistaken for, subjective essence – may in turn have its own individuality characterized with a certain rigor. For each mixture at this level introduces into the bloc a certain number of defining capacities that determine both what the ‘subject’ is capable of bringing to pass outside of itself and what it is capable of receiving (undergoing) in terms of effects.

This description is sufficient to explain the immanent nature of the subjective bloc as something entirely embedded in and conditioned by its surroundings. What it does not offer – and what is not offered in any detail in the entirety of the work – is an in-depth account of what, exactly, these “defining capacities” are. To be sure, it would be unfair to demand a complete description of these capacities. Kwinter himself has elsewhere referred to the states of the nervous system as “magically complex”. Regardless of the specificity with which these capacities can presently be defined, we must nonetheless agree that it is at this interface, as he calls it, at this location where so many systems are densely overlaid, that consciousness is produced. We may be convinced that this consciousness, this apparent internal space of thought, is derived entirely from immanent conditions and can only be granted the ontological status of an effect, but this effect still manages to produce certain difficulties when attempting to define modes of behavior appropriate to an immanent world.

There is a palpable suspicion of the role of consciousness throughout Kwinter’s work, at least insofar as it is equated with some kind of internal, subjective space. (In one text he optimistically awaits the day when this space will “be left utterly in shreds.”) The basis of this suspicion is multiple and obvious. Among the capacities of consciousness is the ability to attribute to itself the (false) image of a stable and transcendent essence. The workings of consciousness are precisely what allow the subjective bloc to orient itself in a sequence of time, separating itself from an absolute experience of the moment. It is within consciousness that limiting and arbitrary moral categories seem to most stubbornly lodge themselves. (To be sure this is the location of all critical thought.) And, above all, consciousness may serve as the repository for conditioned behaviors which believe themselves to be free of external determination. Consciousness, in short, contains within itself an enormous number of limiting factors which would retard the production of novelty. Insofar as it appears to possess the capacity for self-determination, this capacity would seem most productively applied by turning on itself – that is, precisely by making the choice not to make conscious decisions and instead to permit oneself to be seized by extra-subjective forces.

Evental Sites. Thought of the Day 48.0


According to Badiou, the undecidable truth is located beyond the boundaries of authoritative claims of knowledge. At the same time, undecidability indicates that truth has a post-evental character: “the heart of the truth is that the event in which it originates is undecidable” (Being and Event). Badiou explains that, in terms of forcing, undecidability means that the conditions belonging to the generic set force sentences that are not consequences of axioms of set theory. If in the domains of specific languages (of politics, science, art or love) the effects of event are not visible, the content of “Being and Event” is an empty exercise in abstraction.

Badiou distances himself from\ a narrow interpretation of the function played by axioms. He rather regards them as collections of basic convictions that organize situations, the conceptual or ideological framework of a historical situation. An event, named by an intervention, is at the theoretical site indexed by a proposition A, a new apparatus, demonstrative or axiomatic, such that A is henceforth clearly admissible as a proposition of the situation. Accordingly, the undecidability of a truth would consist in transcending the theoretical framework of a historical situation or even breaking with it in the sense that the faithful subject accepts beliefs that are impossible to reconcile with the old mode of thinking.

However, if one consequently identifies the effect of event with the structure of the generic extension, they need to conclude that these historical situations are by no means the effects of event. This is because a crucial property of every generic extension is that axioms of set theory remain valid within it. It is the very core of the method of forcing. Without this assumption, Cohen’s original construction would have no raison d’être because it would not establish the undecidability of the cardinality of infinite power sets. Every generic extension satisfies axioms of set theory. In reference to historical situations, it must be conceded that a procedure of fidelity may modify a situation by forcing undecidable sentences, nonetheless it never overrules its organizing principles.

Another notion which cannot be located within the generic theory of truth without extreme consequences is evental site. An evental site – an element “on the edge of the void” – opens up a situation to the possibility of an event. Ontologically, it is defined as “a multiple such that none of its elements are presented in the situation”. In other words, it is a set such that neither itself nor any of its subsets are elements of the state of the situation. As the double meaning of this word indicates, the state in the context of historical situations takes the shape of the State. A paradigmatic example of a historical evental site is the proletariat – entirely dispossessed, and absent from the political stage.

The existence of an evental site in a situation is a necessary requirement for an event to occur. Badiou is very strict about this point: “we shall posit once and for all that there are no natural events, nor are there neutral events” – and it should be clarified that situations are divided into natural, neutral, and those that contain an evental site. The very matheme of event – its formal definition is of no importance here is based on the evental site. The event raises the evental site to the surface, making it represented on the level of the state of the situation. Moreover, a novelty that has the structure of the generic set but it does not emerge from the void of an evental site, leads to a simulacrum of truth, which is one of the figures of Evil.

However, if one takes the mathematical framework of Badiou’s concept of event seriously, it turns out that there is no place for the evental site there – it is forbidden by the assumption of transitivity of the ground model M. This ingredient plays a fundamental role in forcing, and its removal would ruin the whole construction of the generic extension. As is known, transitivity means that if a set belongs to M, all its elements also belong to M. However, an evental site is a set none of whose elements belongs to M. Therefore, contrary to Badious intentions, there cannot exist evental sites in the ground model. Using Badiou’s terminology, one can say that forcing may only be the theory of the simulacrum of truth.

Diagrammatic Political Via The Exaptive Processes

thing politics v2x copy

The principle of individuation is the operation that in the matter of taking form, by means of topological conditions […] carries out an energy exchange between the matter and the form until the unity leads to a state – the energy conditions express the whole system. Internal resonance is a state of the equilibrium. One could say that the principle of individuation is the common allagmatic system which requires this realization of the energy conditions the topological conditions […] it can produce the effects in all the points of the system in an enclosure […]

This operation rests on the singularity or starting from a singularity of average magnitude, topologically definite.

If we throw in a pinch of Gilbert Simondon’s concept of transduction there’s a basis recipe, or toolkit, for exploring the relational intensities between the three informal (theoretical) dimensions of knowledge, power and subjectification pursued by Foucault with respect to formal practice. Supplanting Foucault’s process of subjectification with Simondon’s more eloquent process of individuation marks an entry for imagining the continuous, always partial, phase-shifting resolutions of the individual. This is not identity as fixed and positionable, it’s a preindividual dynamic that affects an always becoming- individual. It’s the pre-formative as performative. Transduction is a process of individuation. It leads to individuated beings, such as things, gadgets, organisms, machines, self and society, which could be the object of knowledge. It is an ontogenetic operation which provisionally resolves incompatibilities between different orders or different zones of a domain.

What is at stake in the bigger picture, in a diagrammatic politics, is double-sided. Just as there is matter in expression and expression in matter, there is event-value in an  exchange-value paradigm, which in fact amplifies the force of its power relations. The economic engine of our time feeds on event potential becoming-commodity. It grows and flourishes on the mass production of affective intensities. Reciprocally, there are degrees of exchange-value in eventness. It’s the recursive loopiness of our current Creative Industries diagram in which the social networking praxis of Web 2.0 is emblematic and has much to learn.