15,130 research outputs found
Laruelle Qua Stiegler: On Non-Marxism and the Transindividual
Alexander R. Galloway and Jason R. LaRiviĂ©reâs article âCompression in Philosophyâ seeks to pose François Laruelleâs engagement with metaphysics against Bernard Stieglerâs epistemological rendering of idealism. Identifying Laruelle as the theorist of genericity, through which mankind and the world are identified through an index of âopacity,â the authors argue that Laruelle does away with all deleterious philosophical âdata.â Laruelleâs generic immanence is posed against Stieglerâs process of retention and discretization, as Galloway and LaRiviĂ©re argue that Stieglerâs philosophy seeks to reveal an enchanted natural world through the development of noesis. By further developing Laruelle and Stieglerâs Marxian projects, I seek to demonstrate the relation between Stiegler's artefaction and âcompressionâ while, simultaneously, I also seek to create further bricolage between Laruelle and Stiegler. I also further elaborate on their distinct engagement(s) with Marx, offering the mold of synthesis as an alternative to compression when considering Stieglerâs work on transindividuation. In turn, this paper seeks to survey some of the contemporary theorists drawing from Stiegler (Yuk Hui, Al-exander Wilson and Daniel Ross) and Laruelle (Anne-Françoise Schmidt, Gilles Grelet, Ray Brassier, Katerina Kolozova, John Ă Maoilearca and Jonathan Fardy) to examine political discourse regarding the posthuman and non-human, with a particular interest in Kolozovaâs unified theory of standard philosophy and Capital
The Call of Being: On Pure Phenomenality and Radical Immanence
François Laruelle's system of non-standard philosophy and its univocal radical immanence is highly indebted to Henry's non-representationalism. Admittedly, in contrast to Laruelle's "heretical" Christology, Henry's theological-realist determination is astricted by the idealist paralogisms of a cogitativist Ego, which transpires most markedly in Henry's account of Faith-after all, Henry is a Jesuit phenomenologist following in the tradition of Jean-Luc Marion and Jean-Louis Chretien. Nonetheless, Henry's work on immanence, deanthropocentrized and universalized as generic, takes us much further than both Spinoza's speculative immanence, which is diluted by the necessitarian world of negative determination, and Deleuzian immanence, which is characterized by multiplicitous difference. In The Michel Henry Reader, editors Scott Davidson and Frédéric Seyler weave together a comprehensive anthology of essays that survey Henry's phenomenology of life, stitching together an oeuvre than spans Marxist political philosophy, phenomenology of language, subjectivity and aesthetics, and ethics qua religion. Rather than analyzing specific objects and phenomena, phenomenology is tasked with disclosing the structural manifestation and conditioned appearance of objects. Drawing primarily from Husserl and, consequently, Heidegger, Henry examines a kind of "pure phenomenology" that, contra intentionality and the inert world of visible objects, examines affectivity's "radical invisibility". Whereas Husserl and Heidegger's analyses emphasize the self-transcending nature of appearances, for Henry appearance is never independent or self-reliant but, instead, genitive and denotative
Apperceptive patterning: Artefaction, extensional beliefs and cognitive scaffolding
In âPsychopower and Ordinary Madnessâ my ambition, as it relates to Bernard Stieglerâs recent literature, was twofold: 1) critiquing Stieglerâs work on exosomatization and artefactual posthumanismâor, more specifically, nonhumanismâto problematize approaches to media archaeology that rely upon technical exteriorization; 2) challenging how Stiegler engages with Giuseppe Longo and Francis Baillyâs conception of negative entropy. These efforts were directed by a prevalent techno-cultural qualifier: the rise of Synthetic Intelligence (including neural nets, deep learning, predictive processing and Bayesian models of cognition). This paper continues this project but first directs a critical analytic lens at the Derridean practice of the ontologization of grammatization from which Stiegler emerges while also distinguishing how metalanguages operate in relation to object-oriented environmental interaction by way of inferentialism. Stalking continental (Kapp, Simondon, Leroi-Gourhan, etc.) and analytic traditions (e.g., Carnap, Chalmers, Clark, Sutton, Novaes, etc.), we move from artefacts to AI and Predictive Processing so as to link theories related to technicity with philosophy of mind. Simultaneously drawing forth Robert Brandomâs conceptualization of the roles that commitments play in retrospectively reconstructing the social experiences that lead to our endorsement(s) of norms, we compliment this account with Reza Negarestaniâs deprivatized account of intelligence while analyzing the equipollent role between language and media (both digital and analog)
Higher order PDE's and iterated Processes
We introduce a class of stochastic processes based on symmetric
-stable processes.
These are obtained by taking Markov processes and replacing the time
parameter with the modulus of a symmetric -stable process. We call them
-time processes. They generalize Brownian time processes studied in
\cite{allouba1, allouba2, allouba3}, and they introduce new interesting
examples. We establish the connection of
time processes to some higher order PDE's for rational. We
also study the exit problem for -time processes as they exit regular
domains and connect them to elliptic PDE's. We also obtain the PDE connection
of subordinate killed Brownian motion in bounded domains of regular boundary.Comment: 17 page
Unveiling Thomas Moynihan's Spinal Catastrophism: The Spine Considered as Chronogenetic Media Artifact
A review of Thomas Moynihan's Spinal Catastrophism: A Secret History (2019)
The Depth Conditions of Possibility: The Data Episteme
Book review of Colin Koopman's How We Became Our Data (2019
The Inhuman Overhang: On Differential Heterogenesis and Multi-Scalar Modeling
As a philosophical paradigm, differential heterogenesis offers us a novel descriptive vantage with which to inscribe Deleuzeâs virtuality within the terrain of âdifferential becoming,â conjugating âpure saliencesâ so as to parse economies, microhistories, insurgencies, and epistemological evolutionary processes that can be conceived of independently from their representational form. Unlike Gestalt theoryâs oppositional constructions, the advantage of this aperture is that it posits a dynamic context to both media and its analysis, rendering them functionally tractable and set in relation to other objects, rather than as sedentary identities. Surveying the genealogy of differential heterogenesis with particular interest in the legacy of Lautmanâs dialectic, I make the case for a reading of the Deleuzean virtual that departs from an event-oriented approach, galvanizing Sarti and Cittiâs dynamic a priori vis-Ă -vis Deleuzeâs philosophy of difference. Specifically, I posit differential heterogenesis as frame with which to examine our contemporaneous epistemic shift as it relates to multi-scalar computational modeling while paying particular attention to neuro-inferential modes of inductive learning and homologous cognitive architecture. Carving a bricolage between Mark Wilsonâs work on the âgreediness of scalesâ and Deleuzeâs âscales of realityâ, this project threads between static ecologies and active externalism vis-Ă -vis endocentric frames of reference and syntactical scaffolding
Schefer, Jean-Louis. 2016. The Ordinary Man of Cinema.
Book review of Jean-Louis Schefer's The Ordinary Man of Cinema (2016) with particular attention to Schefer's conception of affect and its influence on Deleuz
On Laruelle and the Radical Dyad: Katerina Kolozova's Materialist Non-Humanism
As one of the seminal theorists further developing François Laruelleâs politically-poised ânon-standard philosophy,â Katerina Kolozovaâs approach to animality and feminism is part of a particular post-humanist Marxist continuum (which includes Rosi Braidotti, Luce Irigaray, Donna Haraway and N. Katherine Hayles). Nonetheless, Kolozova distinguishes herself from this lineage by adhering to Laruelleâs method, liquidating philosophy of its anthropomorphic nexus. Thus, Kolozova also belongs to a more recently inaugurated and nascent tradition, working in tandem with post-Laruellean philosophers of media, technology, aesthetics and feminist critique, such as Bogna Konior, Yvette Granata, Jonathan Fardy and John Ă Maoilearca. Within this variegated assemblage, Kolozovaâs most recent project, Capitalismâs Holocaust of Animals(2019), saliently reconciles and radicalizes Harawayâs epochal dyad of the âinhumanââa bifurcation riven by technology on one node and the animal on the otherâby a resolution of superlative unity. This methodology, adhering to Laruelleâs system ofâsynthesis-without-synthesizingâ attempts to dissolve the spectral chimeras that have haunted philosophyâs metaphysical heredity, proffering a generic identity
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