Against Theory, For Machines

I wrote this yesterday:

Rather than come up with an overall "theory" of this clip, I just want to draw your attention to some elements. I've been working on a theory of criticism lately, of various narrative arts, that instead of trying to apply an overall "theorem" to the piece or genre or form, instead finds various machinations of how any such theory will work. I'll go into this later when I have my ideas more solidified, but for now, let's leave at this: if you were to approach a complicated machine like a car, you might not try and explain "how the car works", but instead pick out some unique and emblematic parts of the car, and explain how those work. You might explain a wheel and axle, or a disc brake, or a 4-stroke combustion engine. These are all parts of how the car works, but do not attempt to explain it in totality, which would necessitate various economic theories of production, design theory, raw materials processing, social forces in transportation, and on and on. Nothing works independently of anything else. But to learn anything, we have to start taking things apart. And you start taking apart most things by unscrewing some bolts, and unplugging a few wires, looking carefully while you do so.

I was reminded of this again when I started to pick apart Kazys Varnelis' essay on history, temporality, and modernism.

I have this pet peeve about cultural studies (not that the essay is cultural studies, but you'll see where I'm going). I appreciate the work of cultural studies, of not throwing away anything in the pursuit of evidence about what exactly we, as a culture, might be up to, philosophically, historically, anthropologically, and so on. But it leads to a all too common problem; the theorist, in the effort to present as much evidence as possible and still tie it all together, is forced to wash over certain pieces, or many pieces, in the effort not to spiral out into a Arcades Project style work. Rather than, say, returning to the car example, "let's start by talking about how a combustion engine works"--starting with a particular instance of the material--they begin with a general conclusion: "a car works by burning fossil fuels and creating CO2." Which is true, of course, and important. But while it is culturally important information about a car, the statement is not promoting any understanding about how a car works, or more importantly, how we might fix the negative effect described.

Back in my (more) headstrong youth, I had an unfortunate run-in with a cultural studies professor, in which I said that her work, which collected examples from pop culture that "caused young women to have a poor body image" was obvious, and superfluous. Clearly some women have a poor body image, and naturally, some elements of pop culture are related. But the research said nothing about the link, the mechanism, or which women might be affected, and to what degree. It presented the same statement about the car and CO2. It presented a generalized conclusion about media and body image, by merely identifying some evidence that were probably the cause, and some evidence that were probably the effect.

Although I feel badly about acting like such a jerk about it, I still think the criticism is relevant. It is really easy for a reader already harboring the preconceived idea of A -> B to fall into the trap of spending time reading theory that is essentially tautological, or at the very least, generalizes conclusions rather than studying the mechanism. The mechanics of our theory is the basis of being about to do anything about it. Anything else is pure mythos, a nice story that makes us feel better about the way things are without intentionally affecting them. Successful theory, or stories for that matter, change the way we think about things, at the very least presenting an angle for cross-reference of our experience and perceptions. Rather than simply be a jerk (which like generalizing, is more than easy enough) I now hope to draw out at least a few mechanisms when I encounter something perhaps leaning towards the urge to generalize. Show someone how to change the oil filter maybe, or point out a coolant leak. Have a few beers and discuss the pros and cons of alternate fuel sources. That sort of thing.

I actually don't know a lot about all the details of cars. But I know a little bit about metaphysics, and psychoanalysis, so this is where my explanations of epistemological mechanisms often comes from. (One day, I'll write a metaphysical Chilton's guide to the unconscious. The Ego and the Id, but with better diagrams updated for the current models.)

Everything that I'd want to add, as diagrams of metaphysical mechanisms, to Varnelis' essays, I've actually already written, in a long drawn-out annotation of Heidegger's Section 73 of Being and Time: "The Vulgar Understanding of History and the Occurence of Dasein." Which you should dig through by all means, if you are some kind of meta-structural engineer with a taste for blog writing.

But what I really want to get at is the metaphysical distinction between temporality in Heidegger's notion of the "world-historical", and temporality in his notion as the "temporality of being". In one sense (I know what I just said about generalizing, but this is a blog post first of all, and I can feel your attention waning, and I'm trying to meet those unacquainted with Heidegger halfway) this is the difference between the past and the present. The element of the past in things is its connection to a world of the past, a certain time that is not this time. Whereas, our sense of "now", our connectedness between our consciousness and the things we are conscious of, is part of Dasein, or authentic being. Heidegger is so firm on separating these two notions of temporality that he calls the former "secondary historicity" and the latter "primary historicity", a clear privilege of being over objects.

The reason I'm so interested in psychoanalysis, is that despite anything you may feel about the pros and cons of the clinical method, it is one of the most compelling attempts at theorizing the mechanics of the brain, from a metaphysical perspective. In other words, while neuroscience is the best at theorizing the mechanics of the brain from a chemical perspective, psychoanalysis excels at finding the roots of philosophical issues in our heads. Where does the notion of space and time exist in the function of the brain? Well, there are areas of the brain that affect our conception of time and space. But what is the metaphysical relationship between time and space, such as existing inside the chemistry of the brain? What, in other words, is time, and what is space, such as they exist in the brain? It is a phenomenal reduction: a reduction of metaphysics to the metaphysical, that which can be affected and studied in the means through which we perceive it. Neuroscience is a chemical reduction: a reduction of consciousness to what can be affected and studied by chemistry. Very few studies have taken place that combine these two. What would happen if we asked a renowned metaphysician to review his/her theories while certain areas of his brain were stimulated with electricity? Drug users are probably the closest to this concept, ironically. By taking unscientific risks, and by describing the world in humanistic generalities (read: new agey hippie nonsense) they are re-theorizing the world as they re-organize their brain chemistry. Maybe the Third Eye is more philosophically and scientifically relevant than the credit we give it. But that's another tangent, another part of the car.

But as far as temporality goes, what Heidegger distinguishes as "primary historicity" or Being, in my opinion, deserves no more authenticity than "secondary historicity", or world-history. Being, our conscious knowledge of the present, and "nowness", is no different than our appreciation of the historical value of objects.

The best example is a historical artifact. An electron tube is an artifact--no longer current technology, it has since been replaced by newer objects. But it still acts as an electrical component, despite its apparent "age". An even better example is an arrowhead. When I was a kid, I found any number of rocks, which I was sure were "actually arrowheads". When does the rock stop being a rock, and become an arrowhead? In my six-year old mind. We ascribe value to objects, label them with significance, based on a large network of semiotic structures in our mind. The "age" of the object is actually, not relevant. It exists only simultaneously with its current presence, and its current significance.

But there is an lingering element of "authenticity", Heidegger's privilege, given to certain objects within their semiotic language. An amplifier built with tubes is more "authentic". This is the meaning of its "age" to us. My arrowheads were more important than other rocks because of what my six-year old mind believed them to be. The authentic form of temporality Heidegger identified is no more than the most significant signifier in our language of time--Being, the present. The zero of the number line, point from which duration stretches, the ego as the surface of the consciousness, the Signifier, the body without organs, a unified monad, to which everything else must attach itself if it is to be meaningful.

The concepts I just referenced as the authentic point of signification all share a characteristic: they don't really exist. They are formed from their sub-infrastructural elements. They are the architecture, the perceived significant art, the "pure" expanse of color formed via the absorption of visible radiation, the "blank" wall, made from conglomerated minerals. They are the simplification, the generalization, the "I" in the ecology of consciousness, The "Mother Nature" in the chemical dynamics of biology. The vast field of significations of time and temporality only seem to come to a head in our sense of "now", when really the writing stretches all across and through the wall, and on any visible surface, and in any perceivable sound, in the outlines of any recognizable shape, and it the infinite extensions of any cognizable dimension.

Which is a lot of different places, both "real" and "not". It's a whole lot to make sense of, and a lot to form into any unified theory of consciousness, time, space, epistemology, philosophy, physics, or for goodness sakes, the Internet. But this is a place to start.

A car was not built from the driver's seat.

But luckily, we don't need to build a car to be able to drive one. What I want to say about Varnelis' essay is that there seems to be a bit of confusion, some back and forth between epochs of the "world-historical" and implementations of "temporal being". Even Heidegger seemed a bit confused by the distinction, and naturally so: in the modernist age, it would have been very difficult for anyone to reject the overwhelming authority of the "I", of the deep-rooted primary temporality of consciousness. Lacan capitalized the Signifier with reason. Back then, you better believe it was a proper noun.

But here's the thing about temporality, and accordingly, atemporality--the lack of importance of the primary historicity in current society is, actually, its own proof that it was never really so primary. How does a word get purged from a langauge? Everyone simply stops using it, without realizing that they don't use it anymore. The tip of an iceberg may not tell you anything about the shape of the ice underneath, but if you don't see the tip of an iceberg, then there's nothing underneath.

We are becoming predominantly fluid in our conception of the world-historical. Network culture, etc. Meanwhile, we are relying on temporal-Being less and less to define the world-historical. Have you noticed that April Fool's jokes thrive on the Internet? It's because Reality, the plane upon which a joke rests, is all warped on the Internet already. April Fool's jokes are proliferating, because our concept of world-history is now based on Wikipedia. Irony, trickery, double-meaning, and the good old nudge of the elbow are insinuating themselves into our concept of Truth. We roll with the punches, and nod along with the joke, because not even the serious is serious anymore. And yet, we still get things done.

So, the legacy of "ends of history" are not really important anymore. Any theory needing to call itself post-____ is not really relevant, either as a positive or negative example, because it is still naming itself "I" based on an authority of a temporal relationship. We don't need this evidence of increasing meaninglessness of historical narratives. We get the sense that we've already seen this episode, or at least maybe the episode this is a remake of. You don't need to be able to read a watch to know that it is stopped. You can hear the absence of ticking.

I always thought the the first sign of the end of grand narratives is that we'd look up and say, "Narratives? what are those? Is that like a riddle? Or a song?" When we say, "timeline? You mean like Twitter posts? Or youtube comments?" Then we'll know that causality is really over. Time will not be over just by theoretically "wanting" it, it will be over when you lost your watch, and you forgot to care.

This doesn't mean that there is nothing to do, or that we shouldn't bother talking about it until it's already happened. Because we are doing it, and we are talking about it. Just some of us more than others. We just need to stop theorizing connections, and just connect, which theory does, to a large extent. But where it really connects is not where it attempts to generalize about theory as a whole (though we are all guilty of this, either to a small or a large extent). It connects with Tab A going into Slot B, with the material production of new significations that replace the old connections. Let's go out there and find the atemporality. Let's find it in Marx, let's find it Galileo, let's find it in Irigaray, let's find it in cave paintings. Let's find it in places that aren't books, or the Internet. Let's bring these tools, these working parts back to the garage, set 'em up, and start actually using 'em to make stuff, not just put them on the shelf. Share 'em, too. Metaphysical tool library. When we are finding little parts of the "I" in all these supposedly "historical" things, and when we are using and moving back and forth across different epochs of time as easily as we perceive and express ourselves, then we will already be there.

Time for pCARL Time

Two years ago, frustrated at a nationally known amateur-writer holiday month thing that takes place in November, but whose name will not be spoke, I created my own little writer's holiday.

I know--creating your own holidays is one of the first signs, isn't it?

Basically, despite being a jerk and a general curmudgeon, I think that setting an arbitrary word count as a month long writing exercise is probably the least effective practice in writing. And the holiday aspect of it is equally silly. Writing a little over 1600 words a day is really not that hard. If you need help to write that much in a sitting, you might want to find a hobby that you actually like.

But I think there could be something in this annual, force-yourself-to-write in a new and different way (just if a "new and different way" is 1600 words in a sitting, then, well... you get it). So I invented pCARL: the psuedo-Creative Annual Ritual for Literature. As originally discussed, part of the charm is the name sounding like a marginal sex act. You can read more about it's traumatic birth here, in the FAQ.

The deal is this: in the month of November, the pCARLer will REWRITE a piece of literature they know, love, admire, hate, or otherwise have casually met. The only rule is that it must have originally been written by someone else.

The prototype is to rewrite the piece directly, word for word. With pen, woodblocks, keyboard, whatever. Of course, pCARL is not the sort of holiday that would get all up in your business by telling you exactly what to do. No! That is for other holidays with much less awesome acronyms. So, if you feel like getting creative with your rewrite process, for example, adding some of the things you think the author meant to say the first time around, but must have gotten accidently cut in the editing, go right ahead. The only rule is that the piece must have been written by someone other than yourself, and when you are done, will be somehow posts and shared, with the original author's name still given credit, albeit with the sub-title, "rewritten by ____."

It may sound stupid, and maybe it is. But once you have taken the trouble to actually rewrite something, you see the benefit. Also, maybe the benefit of doing it only once a year. Even to place an original text next to the keyboard, and bend your head to think about the letters of each word as they flow through your fingers, is good exercise. It's like reciting a Shakespearian monologue. The cadance of the text, and the shape of its symbols pass through your mind like a train through the countryside.

Sure, you can write pages of "original" prose. And you can reread the classics a lot faster than you can rewrite them, and gain more from the reading experience. But rewriting a text is like stepping into history; it's not going back into history, but like lifting the fibers of your historical view of the world and literature, and stepping inside, to see how things look from another vantage point.

The first year I did the first chapter of Melville's The Confidence Man. I don't remember what I did last year, but I think I did end up doing something (other than writing about it on the Internet). This year I re-wrote a section from Heidegger's Being and Time, into which I inserted my own comments about history, time, and the internet, and which I published as a post in conjunction with this one.

Part of the reason I did them together, is because the conclusions I drew from the passage, are relevant to pCARL itself. Clearly, this holiday does not avail itself to the stricter interpretations of what Intellectual Property is. But additionally, it casts the literary canon in a different light than simply paying for a book, and putting it on the shelf. It brings work into the present, into a state of literary being. The passage of Heidegger was written in 1926, but now it was also written in 2009. Maybe you prefer the '26 version better. It certainly will continue to be the "true" version that will be republished, and the next time I want to read the section in question, I will probably reach for the '26 as well. But nevertheless, because I am posting it on the Internet, the 2009 version exists, and will continue to exist. It was here, part of the present, and will remain so, though most-likely ignored. I'm sure I don't have to tell you how today we only know of many great historical works because they were mentioned in other commentary--all original copies being lost. I don't claim this will happen with Being and Time, but still, it proves a strange, dopplegangered existential quality for such referential work.

The original English translation of Being and Time was completed and published in the 60s. My physical copy is the Stambaugh re-translation, completed in the 90s. Translation is a form of re-writing, of course, and definitely suited to pCARL's mission. When I typed the text, I used the older translation, most of which is available via Google Books. Not all of it, however. Because of Google Books' innane "preview" deal, there was one "unviewable" page from the section in question. This renders the work nearly useless, in my opinion. Thanks, for nothing Google. But, since it is easier to retype something on the screen than a book in one's lap, I used the portion that was available, and then filled in the missing page from the Stambaugh translation. Among other fun pCARL experience, this laid differences in the translation bare. I was able to pick up the missing page easy enough (without using the standardized page numbers of the original edition), but I actually had some trouble figuring out where the missing page ended, because the wording was so different. Key phrases are translated differently throughout the text. The newer translation prints "Dasein" as "Da-sein", to better show the composite nature of the term. This gave me some clues, but when the sentences are completely transposed in the clause order, it gets difficult to tell what sentences are "equivalent". I left the language true to each version, but I did write all "dasein's" without the hyphen, just to keep it the same.

So have I violated copyright, or not? I used the publicly available, fair-use Google Books preview of one edition, and then supplemented it with a fair-use portion of another edition, with a totally different copyright. Or have I violated the copyright of the Heidegger estate? I don't think so, because I think 1927, the date of the first edition, renders it public domain. But this doesn't qualify further translations, with their own copyright. But then, isn't all of what I did fair use? I inserted more commentary than original text. Or maybe nobody cares. This is the Internet, after all.

Despite the hard-to-understand measurements of Intellectual Property, what I did was to create a segment point at which this text re-enters world-history. This text is canonical; it is historical. I have reinvigorated it's being in the present, by making it something both old and new. I have made it signify according to all four of Heidegger's listed significations of history, which I discuss in the post. Is it more historical now, or less? I'm not sure.

Regardless, pCARL will press onward, ever pushing to boundaries of what my mind and the Internet will tolerate, or completely ignore.

Forward!

A Number of Syncretious Posts

So, in the repetition of a little November custom I have (more on that immediately) and in the pre-requisition of thought in preparation for something new (more on that much later), and because I am just the sort of weird guy to do it, I found myself sitting down with my copy of Heidegger's Being and Time last week.

This book is a lot of things. Above all, it's pack to the walls with stuff. After you've first tangled with it, unless you are making your career on its back, it's the sort of book you read a few passages of at a time, and then put it back on the shelf. Luckily it's so packed full, and arranged into relatively small, detailed, topical sections, that it bends itself in this direction.

Due to recent interests of mine, and the items mentioned in the first paragraph, I decided to turn to the sections on temporality. Everybody (everybody?) knows about Dasein, or "there-being", but it's easy to forget that the second half of the title is actually about good old Time, the more interesting half of metaphysics, in my view.

What I'm going to do here, is to re-write section 73 of Being in Time, entitled The Vulgar Understanding of History and the Occurence of Dasein. Interspersed with these paragraphs, I'm going to insert my own commentary, explaining just what I found so interesting in this passage, as relates to some of my favorite ideas about cyber-time, atemporality, history, perception, and materialism.

Why I'm doing this, other than flexing my atrophying philosophical muscles and wasting blank space on the Internet we will never be able to recover, as well as minutes of your life and mine which we will never get back and therefore be that much closer to death, is actually a blog post in itself, which you can read about in full here. Whether this post comes first, or that post comes first, is a little vicissitude we'll leave up to Blogger, because I'm going to post them at exactly the same time. Maybe the other post is the main point--or maybe this one is. Maybe neither are. But, more on these problems... in time.