Skip to main content

Materialism and universal devices

Last night I was talking to Phil Jones about the politics of piracy. What seems to be at stake, more than fighting against all limitation of access over information and goods, is the defence of some sort of universality. The defence of a universal computer over specialised devices, the defence of a universal fabricator over specialised 3-D printers. Universal machinery means widespread capacity for ontogenesis. It is not about reproducing the existing crystalized objects, in the suitable terms of Joni Kemp, but rather about letting new objects arise. The specialised devices are like controlled flows that a corporation or a government can plumb. A more universal device is an open flow that can go in all directions.

This universality is akin to that of matter. Matter can flow in several directions, the closest to matter one is, the closest to open potentialities one gets. Objects, on the other hand, portrayed as ready-made in their central actuality as Kemp has them (objects are always crystalized items), are like circumvented flows. Matter is what makes it possible for concrete things to become interchangeable - rubbish to become spaghetti al pesto in a fabricator or a bicycle to become part of a layer of the earth after a quake. If this is right, the politics of the Pirate Party should be about matter, about allowing for access to universal ontogenerators and not only to controlled, specialised devices to give rise to more of the same objects.



Comments

Popular posts from this blog

Dismantling absolute contingency

I´ve been wondering about whether we can formulate something about contingency along the lines of a principle of irreduction: aucune chose n´est par elle-même contingent ou necessaire . The principle asserts that necessity is always contingent on underlying fixed things: something is physically necessary (or contingent) given the fixed laws of nature, something is deontically contingent - allowed - or necessary - mandatory - given the fixed ethical rules (or laws of the land). Finally, something is logically necessary (or necessary simpliciter) given a fixed logic. The irreducible diversity of ethical rules, the absence of eternal laws of nature and the plurality of logical systems, if accepted, makes necessity relative to those parameters. An aggiornamento of Heraclitus would have that nothing is necessary comes what may. Surely, of couse, if there is no absolute necessity, there is no absolute contingency. We can then say that in a broader, more abstract level, things are up for grab...

Necropolitics and Neocameralism

It is perhaps just wishful thinking that the alt-right seemingly innovative and intrepid ideas will disappear from the scene as Trump's reign comes to an end. They have their own dynamics, but certainly the experiences of the last years, including those in the pandemics, do help to wear off their bright and attractiveness. Neocameralism, what Mencius Moldbug and Nick Land with him ushered in as a model of post-democracy that relinquish important ingredients of the human security system, is one of these projects that is proving to be too grounded in the past to have any capacity to foretell anything bright beyond the democratic rusting institutions. It is little more than necropolitics - which is itself a current post-democratic alternative. Achile Mbembe finds necropolitics in the regimes were warlords take over the state-like institutions (or mimick them)  to rule on the grounds of local security having no troubles killing or letting die whoever is in their path. Neocameralism pos...

The Cathedral and the axiomatics of capital

Today in my Cosmopolitics of Capital class, instead of discussing Lyotard´s evil book in connection to Moldbug and Land´s ideas, as planned, we spent hours considering bits of The Anti-Oedipus under the light of Neo-cameralist ideas and some remarks Land makes about the horror that is often triggered as an emotional response to (Neo-cameralist) statements about the Cathedral. We concentrated on the bit of chapter 3, section 10 where Deleuze and Guattari talk about class struggle and the bourgeoisie as a class eroder. There they describe how capitalism decodes the flows of castes, orders, and classes in the sense of feudal aristocracy, serfdom and peasantry. The erosion affects also the proletariat that is never associated with a specific job or type of service but rather a decoded abstract worker. This decoding is precisely what makes the proletariat universal and directly linked with the productive forces - which means, for Deleuze and Guattari, that they are potentially the schizo, ...