exhausted and seriality

The Greenwich Philsopohy Department have a pretty cool blog happening over here (one which the possibilities of navigation are almost exhausted; try getting to the below paper from the ‘front page’…?).

They just published a paper from the 16 of Jan on Deleuze’s short essay in Essay Clinical and Critical on The Exhausted. I don’t disagree with any arguments in the paper. I just wanted to add one connection to Deleuze’s previous work which seemes to be overlooked. That is regarding the status of the Image and what exactly is being exhausted.

The Image is the virtual component of an event, but which isn’t an event, because as Deleuze writes in “The Exhausted”:

“The any-space-whatever already belongs to the category of possibility, because its potentialities make possible the realization of an event that is itself possible. But the image is more profound because it frees itself from its object in order to become a process itself, that is, an event as a “possible” that no longer even needs to be realized in a body or an object, somewhat like the smile without a cat in Lewis Carroll.”

The event, hey? In the Greenwich paper all references to the ‘event’ are quoted out. Deleuze writes in _TLoS_, “Sense [the event] is both the expressible or the expressed of the proposition, and the attribute of the state of affairs.” An attribute of a state of affairs does not have to be expressed as such, only expressible. There is a potentiality here in language and discourse more generally, and in bodies and in states of affairs. What is an event if it is “not confused with its spatio-temporal realization in a state of affairs” but also not the expressed of a proposition? (“A tree falls in the forest…?”) Using the concept of the virtual or “real-material-but-incorporeal” image Massumi explores this potentiality as a relation and on the side of the bodies or states of affairs to which it belongs.

When a body is in motion, it does not coincide with itself. It coincides with its own transition: its own variation. […] This self-disjunctive coinciding [of body-image and body] sinks an ontological difference into the heart of the body. The body’s potential to vary belongs to the same reality as the body as variety (positioned thing) but partakes of it in a different mode. Integrating movement slips us directly into what Michel Foucault called incorporeal materialism.

Of course, we all know that Foucault described Deleuze’s _TLoS_ as an ‘incorporeal materiality’ and then later used the phrase to talk about discursive events in his inaugural address to the College de France. Anyway, Deleuze continues in The Exhasted:

“The image is precisely this: not a representation of an object but a movement in the world of the mind.”

Exhaustion is not a tiredness, but a depotentialisation across the dimensions of events in their seriality. I am drawing on Foucault’s discussion of seriality in the Archeology of Knowledge. The distribution of Statements (or singularities) in the archive correlates with a further distribution of singularities between discourse and non-discursive multiplicities. The second distribution always forms conditions of possibilities for the discourse which exist in serial form. Foucault described his archival work as a ‘minor science’ and tracing singularities of the archive means tracing the series across which singularities are distributed. Anyway, the incorporeal effects of the conditions of possibility that Foucault talked about is exactly that which is discussed by Deleuze as being exhausted.

Accelerate: becoming-Ovlov

Apparently, an interview (with a Japanese scholar, Watanabe, also the name of some famous mag wheels!!) where Foucault talks about being a (Nietzschean) thinker of the event in terms of theatre has not been translated into English. It has been translated into Spanish and I have been communicating with a fellow from Mexico on the Foucualt email list about it. Apprently Foucault talks about the event in terms of ‘scenes’!!!! I need to somehow get this article (#234 of the dits er e’crits), it is entitled “La scène de la philosophie” (1978) DE III pp 571-595. It does not really surprise me that such an apparently crucial interview where Foucault talks about the ‘event’ has not been translated into English as most of the work of self-identifying Foucault scholars that I have read doesn’t talk about the ‘event’ at all.

Diss: over 41,000 words done.

I have just finished writing a tricky bit where I introduce the connections between Foucault’s eventalization, Latour’s ANT fieldwork, and Deleuze’s conception of the event, and if this works it will feel like a bloody miracle. It is constructed across my reading of about a dozen key texts and two dozen others. My arguments are initially constructed like how race car engineers build top fuel dragsters. They are forever on the edge of letting go. Top fuelers and nitro funny cars are adventures of calculated destruction. How much explosion can I get away with? But they only have to ‘win’. Scholars don’t really win or lose and they are meant to build the equivalent of Volvo arguments: “They’re boxy but they’re good.” I’ve got nothing against Volvo-arguments. (Except I’d call them Ovlovs, because that is what they are called in Street Machine.) Can you have a nitro funny car Ovlov? The Swedes probably do. The arguments will become less ‘grenade’ and more ‘sound’ the more I rewrite them, of this I am confident.

Accelerate: becoming-Ovlov!!

EDIT: 2am update. Over 42,000. I am killing this shit!!! Absolute murder. (I’m sorry, did I take Massumi to heart when he wrote about resuscitating the philosophical underpinnings of Foucault’s Archeology of Knowledge?)

Having an iPod dance every 20 minutes (or every paragraph of written text, whichever comes first) is extremely important at this time of the day (or morning or night, or night-morning, but watch that cause it sounds like a Russian scifi-vampire flick). iPods are teh awesomest for listening to loud music loud at condensed 2am moments of insane will-to-phd. Yeah, and then dancing… s-l-o-w… a-nd-jer-ky…andfast…and…aw–ay…and…

KKD mofos mofos!

metabolism as wave

I bought a copy of Men’s Health the other day. Men’s Health is a direct masculine equivalent to something like Cleo. As Latour might say it has many ‘offers of subjectivation’. I have bought the magazine before, mainly because some advertised workout or something on the front cover has caught my interest. The most recent issue has an article on metabolism. It really doesn’t provide that much information! In fact it is mostly about some guy who got his caloric burn measured. One very interesting idea was to have a ‘stand up computer’ in front of a treadmill and walk continually at a slowish pace. I have often thought about similar contraptions, mostly involving excercise bikes not treadmills (bikes at much cheaper). I am seriously going to investigate this. I already have a wireless keyboard and mouse. Like not to be riding all the time, but, for example, I take an hour every morning over breakfast to check my emails and blog subscriptions, and all my favourite TV shows have started up again, so I am watching at least 45 minutes of TV a night. The reason why I have thought about this is the same reason why the guy in the article was walking at a ‘standing desk’ — to keep his metabolism going.

energyman from the NBC show Heroes

Metabolism is basically the body’s rate of energy consumption. The higher the metabolism, the higher the rate of energy consumption. I started thinking about metabolism when I was back home in Perth over the summer ‘break’ (what break!?!?). I realised that I should stop trying to ‘lose weight’ and I should concentrate more on modulating my metabolism to maximise the rate of energy consumption and the amount of energy consumed. Instead of a rate of energy consumption, I tend to think of metabolism as a wave; a particular combination of elements in mixture. The article described it in terms of keeping the bodily fires stoked, but riding a wave is a better metaphor because it requires far more balance than a mere equation can provide.

silver surfer

Anyway, I have begun thinking about my metabolism. This is meant to require keeping active throughout the day and consuming many small meals. I am working on the many small meals thing as I normally have a large meal after I get home from the gym and I don’t like eating much at all during the day because I am working and besides it makes me feel sick at the gym (taste lunch twice!). I have been modifying this with eating fruit (apples and bananas) at regular intervals. However, I seriously like the idea of getting on my bike and checking email first thing in the morning!!! I could spread my excercise out throughout the day.

PS I just made myself laugh for about half an hour entering this competition for Ben Sherman clothes. To enter you had to answer a question:

Q: Tell us, in 25 words or less, where does Ben Sherman best work for you – work or play?
A: Ben Sherman used to work best for me when at work making me clothes, but he died in 1987.

concatenations of the virtual and actual: latour?

I need help finding a section of text in Latour’s Reassembling the Social. My notes or my memory must be extremely poor because I think I can remember reading something in Latour’s book along the lines of: ‘chains of concatenations of the virtual and actual’ but I don’t know where it is.

I have just spent the last hour and a half trying to find it by flicking through my copy of the book looking for underlined sections but I can’t find it. I need to read the book again anyway, I guess… But if anyone knows off the top of their respective brilliant, super-sexy, I-am-in-your-debt head where it is in the book, or even if they can also remember a similar line exists (so I know I am not simply inventing things), I would be very grateful if you’d let me know.

Oh, and Whitehead is indeed the bridge across Latour, Deleuze and to a lesser extent Foucault in terms of an event mechanics. (whitehead! w00t!)

EDIT: Page 59 Latour discusses a cartogarphy of “the world made up of concatenations of mediators where each point can be said to fully act.” He footnotes this with a remark that in “Deleuze’s parlance” it has “actualized virtualities.”

So I was pretty close!

Australia Politics Quiz

You’ve done this sort of quiz before, but most are for seppos.

Here is one apparently made by Ken Parish for the Australian context.

Here is my result.

Political outlook
Your broad political orientation score is -61.5%, which equates to a ‘Left’ position

Economic policy
Your economic policy score score is -48.7%. This equates to a ‘Left’ position

Social policy
Your social policy score is -37.5%. This equates to a ‘Centre Left’ position

Traditional values
Your traditional values score is -84.2%. This equates to a ‘Far Left’ position

In terms of political parties:
Greens 87.2%
Australian Democrats 83.3%
Labor Party 81.8%
Family First 46.7%
Liberal Party 34.9%
National Party 29.1%
One Nation 27.5%

The response from around the blogosphere so far:
Barista notes that the test indicates most people are actually on the left end of the political spectrum.

Jason Soon is speaking to his right wing blog readership:

So two different kinds of right wingers can already be identified by looking at the individual components. One type falls over the line despite socialistic leanings and the greater propensity to protect people from their own failings simply because of a greater willingness to enforce personal values in the public sphere (as opposed to simply keeping law and order), a syndrome that is shared with the moralistic left-winger who is into vegetarianism, animal liberationism and political correctness.

Wow, I am ‘left’ but not into “vegetarianism, animal liberationism and political correctness.” No, I am the sort of left-winger that has figured out “simply keeping law and order” in any case is exactly an imposition of a certain set of values on the public. I am left because I believe that the inevitable imposition of values on the public should be democratic (not simply popularist, like the current regime of dickheads). This necessarily requires a fully informed public free from the shackles of a politico-media apparatus that relies on cultivating mass stupidity.