Skip to main content

Rhythms and transductions

Simondon can be described as fulfilling the project Schelling put forward: look at nature as the realm of processes of individuation by focusing on transcendental questions concerning individuals. Those questions lead to the pre-individual - the scope where individuals are being formed. Simondon cherishes two notions that he deems crucial for his (maybe transcendental) endeavor: metastability and transduction. The first one I take to play a role similar to Souriau's unfinished instauration: things are stable because they are made stable by something else - they are not stable in themselves. (Incidentally, Simondon says that the ancients couldn't think beyond stability and instability because they lack the knowledge of the prototypical physical analog of metastability - the process of individuation of crystals. Still, they could have taken rivers (sponsored by their margins), living beings or fire to be metastable.) The second notion is transduction. Transduction has to do with information flow and therefore moves from things to thoughts. Transduction is part of the transcendental story to be told about the connection between what is represented and what is presented: presentation infects representation by transduction. That is, there is an intensity that makes the thing being thought affect thinking. (This can give rise to the contrast between thought guided by a philosophical decision and unguided thought, in the vocabulary of Laruelle's non-philosophy.)

Transduction provides an insight concerning the connection between rhythms and objects. The latter is a byproduct of the former and the events that form them are processes of individuation. Objects are compressed rhythms, and the latter have priority over them. There is a transmission of rhythms that form and preserve metastable objects for their duration. Objects are crystallized rhythms (and the rhythmite is the paradigm). They are phases in the process of individuation, formed by the intensity of rhythms. Forms are also dependent on information, on how an intensity is transmitted - and information itself can be taken as an intensive variable. Space and time are intensity transmitters - events can be seen as objects in time, they crystallize processes of individuation that gave rise to what took place. They are predicates, associated with a duration. In Leibnizian terms, they are part of a concert - but if we move from enclosure to capture (see Deleuze's Le Pli) the concert becomes a jam session. Events are crystallized durations captured by processes of individuation (that is, by rhythms, by transductions).

Comments

Post a Comment

Popular posts from this blog

Hunky, Gunky and Junky - all Funky Metaphysics

Been reading Bohn's recent papers on the possibility of junky worlds (and therefore of hunky worlds as hunky worlds are those that are gunky and junky - quite funky, as I said in the other post). He cites Whitehead (process philosophy tends to go hunky) but also Leibniz in his company - he wouldn't take up gunk as he believed in monads but would accept junky worlds (where everything that exists is a part of something). Bohn quotes Leibniz in On Nature Itself «For, although there are atoms of substance, namely monads, which lack parts, there are no atoms of bulk, that is, atoms of the least possible extension, nor are there any ultimate elements, since a continuum cannot be composed out of points. In just the same way, there is nothing greatest in bulk nor infinite in extension, even if there is always something bigger than anything else, though there is a being greatest in the intensity of its perfection, that is, a being infinite in power.» And New Essays: ... for there is nev...
1 comment
Read more

Talk on ultrametaphysics

 This is the text of my seminar on ultrametaphysics on Friday here in Albuquerque. An attempt at a history of ultrametaphysics in five chapters Hilan Bensusan I begin with some of the words in the title. First, ‘ultrametaphysics’, then ‘history’ and ‘chapters’. ‘Ultrametaphysics’, which I discovered that in my mouth could sound like ‘ autre metaphysics’, intends to address what comes after metaphysics assuming that metaphysics is an endeavor – or an epoch, or a project, or an activity – that reaches an end, perhaps because it is consolidated, perhaps because it has reached its own limits, perhaps because it is accomplished, perhaps because it is misconceived. In this sense, other names could apply, first of all, ‘meta-metaphysics’ – that alludes to metaphysics coming after physics, the books of Aristotle that came after Physics , or the task that follows the attention to φύσις, or still what can be reached only if the nature of things is considered. ‘Me...
Post a Comment
Read more

Memory assemblages

My talk here at Burque last winter I want to start by thanking you all and acknowledging the department of philosophy, the University of New Mexico and this land, as a visitor coming from the south of the border and from the land of many Macroje peoples who themselves live in a way that is constantly informed by memory, immortality and their ancestors, I strive to learn more about the Tiwas, the Sandia peoples and other indigenous communities of the area. I keep finding myself trying to find their marks around – and they seem quite well hidden. For reasons to do with this very talk, I welcome the gesture of directing our thoughts to the land where we are; both as an indication of our situated character and as an archive of the past which carries a proliferation of promises for the future. In this talk, I will try to elaborate and recommend the idea of memory assemblage, a central notion in my current project around specters and addition. I begin by saying that I ...
Post a Comment
Read more