Arthur Bradley, Senior Lecturer in Contemporary Literature and Critical Theory at Lancaster University, has written Originary Technicity as a. Life — Labour — Psyche — Being — The other — Time — Death. Arthur Bradley, Originary Technicity: The Theory of Technology from Marx to Predication as Originary Violence: A Phenomenological Critique of Derrida’s View.
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For when you went into your little apologue about the disappearance of men, you forgot one thing, which is that men had to return in order to grasp the relation between the reflec- tion and the thing reflected. Francois Debrix – – Philosophy and Social Criticism 25 1: Science Logic and Mathematics.
Labour is, first of all, a process between man and nature, a process by which man, through his own actions, mediates, regulates, and controls the metabolism [Stoffwechsel] between himself and Nature. I never said that consciousness entirely exhausted subjectivity, which would in any event be rather difficult given phenomenology and psy- choanalysis, but simply that the cogito represented a sort of model for subjectivity, that is to say, rendered quite apparent the idea that there must be somebody for whom the word like has a meaning.
Originary Technicity: The Theory of Technology from Marx to Derrida
That is where it finds its unity, p. It is no exagger- ation to say that years after its inception, Freudian psychoanalysis still represents an indispensable reference point for continental philos- ophy and, in particular, theories of originary technicity. There the move- ments of the instruments of labour proceed from him, here it is the movements of the machine that he must follow.
On the one hand, Zeug exists purely and simply for D asein: I have the impression that in refusing this deliberate entification, the subject, we have a technjcity, and you have a tendency, to carry this idolisation over to another point. For Althusser, the later Origlnary saw the labour process – not as the expression of a neo-Hegelian human essence – so much as of a ‘material mechanism’ that is dominated by ‘the physi- cal laws of nature and technology’.
Perhaps most precisely, what the machine reveals tecchnicity that the psyche is always already given over to a circuit of sym- bols working, so to speak, all by itself: By arguing that experience leaves a literal trace on the psychic apparatus in the form of memory, Freud is able to draw a comparison between memory and writing: However, the problem is that Marx does not always follow the radical implications of this thesis for our concepts of human being, consciousness and philosophy all the way through: It is not too much of an exaggeration to say that thermodynamics was to the nineteenth cen- tury what mechanics was for the seventeenth and eighteenth, and information theory would become for the later twentieth and twenty- first – quite simply the basic conceptual, political and even ethical organising ground of life itself.
Originary Technicity: The Theory of Technology from Marx to Derrida by Arthur Bradley
Practices of Empowerment, Embodiment and Technicity. According to the notoriously problematic trajectory of the Dialectics – which seek to reconcile the twin ‘sciences’ of dialecticism and evolu- tionary biology into a thoroughgoing natural materialism – we must understand this claim about labour’s origijary in forming the human species in Darwinian, almost Lamarckian, terms: Yet, it is equally clear that this expanded concept of mind is mortgaged to an ingenious yet still reductive idea of the machine: It is, of course, already possible to originnary some gestures in this direc- tion both within and without contemporary Marxian thought Derrida, Negri, Stiegler although a question must remain about whether they go far enough.
For all its originality, though, psychoanalysis also pursues and extends a classically Cartesian bradleey experiment about the relation between the organic and the mechanical: For Marx, the process of technological autonomisation only reaches its logical bradleey clusion when technology has become independent enough to be its own prime move or motive force: It is only with the philosophical failure of the Marxian critique that its historical finitude becomes visible, ttechnicity an object left behind on the beach as the tide withdraws.
According to Derrida, as we will see later on, the reason why the machine can represent the psyche so precisely is because it is not a ‘metaphor’ at all but nothing other than a material instantiation of the psychic mechanism itself.
It is no exaggeration to say that the whole of deconstruction – from his early work on the arche-writing that precedes all language all the way up to his late reflections upon the virtual or artefactual status of space and time itself – can be read as a radical phi- losophy of technics.
It is arguably here, rather than in the note on the Wunderblock, that he comes closest to embracing the insight that many say tchnicity always latent in his work – the m achinic status of the unconscious itself. For Heidegger, Christian creationism intensifies the reduction of phusis to a hylomorphic act of efficient causality or making that is already at work within Greek metaphysics.
The most complicated machines are made only with words [ne sont faites qu’avec des paroles].
As we have already seen in Chapter 1, the metaphysical opposition between thought and technics is originally a temporal one: On the other hand, it valorises a metaphysical natural or human essence that absolutely exceeds technicisation: Just as a certain Marx cannot see the machine as anything other than the alienation of human labour power, and a certain Freud cannot see it as anything but the technological reproduction of memory, so a certain Lacan sees it as nothing but the materialisation of the psyche or, better, the material confirmation that the psyche is already material: Derrida famously argues that the unconscious might materially – and not just ‘metaphor- ically’ – be a species of writing.
All this means that – for all his fascinating thought experiments – we leave Lacan with a lingering sense of a missed opportunity.
Arthur Bradley, Originary Technicity: The Theory of Technology From Marx to Derrida – PhilPapers
Yet, what remind us of these mechanical processes are, appropriately enough, real, concrete machinic phenomena: As we have already hinted at the beginning of this chapter, Heidegger does not see this as an essentially or exclusively hum an history: There are no examples of energy calcula- tions in the use of slaves. They go much further in the direction of what we are in reality. Jacques Derrida in Continental Philosophy.
To ask other readers questions about Originary Technicityplease sign up. If Simondon attacks hylomorphism by offering a new phenomenology of technological evolution, in other words, Leroi-Gouhran’s own critique takes the form of a new, and quite literally bottom-up, anthropology.
Sigmund Freud and Jacques Lacan’s psychoanalytic theory of tech- nology is the topic of Chapter 3.
Originary Technicity: The Theory of Technology From Marx to Derrida
According to Lacan, what is taking place when the cam – era automatically records the image of the mountain in the lake is nothing less than a phenomenon of consciousness: Find it on Scholar.
For Lacan – whose seminars famously claim to go back to the materialism of early Freudian psychoanalysis – it remains entirely pos- sible to articulate the very ‘materialist definition of consciousness’ that Freud systematically refuses: For Stiegler, Heidegger’s account of Zeug reduces technics to little more than a supplemental role in the worlding of Dasein’ s world: Firstly, and most importantly, Freud remains – for all his hyperbolic speculations, unscientific methodologies and technolog- ical limitations – an essential thinker of what Derrida calls the originary technicity of consciousness: The machine is simply the succession of little Os and Is, so that the question of whether it is human or not is entirely settled – it isn’t.
Hardcoverpages. This means that the communist state will be more, not less, technologically advanced than its predecessor: