Fri 18 May 2007 Rough Theory– Placeholders for Future Thought Posted by larvalsubjects under Whitehead , Rough Theory , Immanence , Assemblages , Populations , Materialism , Event , Organization , Emergence , Relation , NetworksNo Comments
~…Two descriptions are required for an actual entity: (a) one which is analytical of its potentiality for ‘objectification’ in the becoming of other other actual entities, and (b) another which is analytical of the process which constitutes its own becoming.
How an actual entity becomes constitutes what that actual entity is; so that the two descriptions of an actual entity are not independent. Its ‘being’ is constituted by its ‘becoming.’ This is the ‘principle of process.’ (Whitehead, Process and Reality, 23)
Shaviro’s recent posts on Whitehead and Deleuze (here, here, and here), coupled with a bit of time off from teaching, have convinced me to return to Whitehead’s Process and Reality. I have had an affection for Whitehead since highschool, yet I had forgotten just how strange, beautiful, and exciting his thought is. As I read I find myself unable to sit still with the text for more than a few paragraphs, before I have to get up and manically pace back and forth, mulling over some definition or concept, translating it into the language of assemblages, Deleuze’s ontology, and some of the concepts of populations and constellations I’ve gropingly been trying to develop. For me the value of a philosophy is not so much its truth, but rather the way in which it provides you with a vocabulary or set of concepts to express a problem through which you’ve been trying to think without quite being able to articulate it. Truth is always a function of concepts that one possesses, allowing one to formulate propositions about the world that fail or succeed within the constraints of the universe of reference defined by those concepts. As Whitehead will write, “A proposition can embody partial truth because it only demands a certain type of systematic environment, which is presupposed in its meaning” (11). This is a form of meaning holism that requires one to always infer the field of propositions in which a single proposition is intelligible. I’m unsure of whether I’ve ever actually read a piece of philosophy, whether I’ve ever been able to ever encounter a text in its own textuality, or whether instead philosophical works function, for me, as a sort of mirror where I see what I’m capable of seeing or find what I already had. Certainly there must be relations of feedback between texts and readers, such that readers produce texts and texts deterritorialize readers from their accustomed territories, yet sometimes I wonder if I only ever hear myself speak even when listening. I’m sure there are some that have frequented this domain of zeros and ones that would attest to this in evaluating me... For me one of the most exciting moments of theoretical engagement this year came down to two sentences in Howard Zinn’s A People’s History of the United States. It is notable that Zinn uses the indefinite article “A” in his title, underlining the manner in which any history is a history that makes a slice in chaos, a selection that could be told in many other ways. At any rate, there Zinn writes, “Nations are not communities and never have been. The history of any country, presented as the history of a family, conceals fierce conflicts of interest (sometimes exploding, most often repressed)… (10).” I am not sure why I found this sentence so striking. I had already developed abstractly at the ontological level all the resources I needed to have this thought in a number of previous posts. Yet, nonetheless, the thought that nations are fictions, that group unities are fictions that conceal bubbling multiplicities populated by all sorts of other far less visible networks, tensions, and dynamics hit me like a ton of bricks. I found this thought tremendously liberating. Yet nonetheless, these fictions cannot be so simply dismissed and they do have a material reality of their own. For this reason, it is a mistake to even refer to them as fictions. It is in this connection that Whitehead becomes potentially valuable. here my thoughts are scattered, so I’ll try to mark some placeholders for future thought and discussion. Writing of the purpose of philosophy, Whitehead remarks that, The explanatory purpose of philosophy is often misunderstood. Its business is to explain the emergence of the more abstract things from the more concrete things. It is a complete mistake to ask how concrete particular fact can be built up out of universals. The answer is, ‘In no way.’ The true philosophic question is, How can concrete fact exhibit entities abstract from itself and yet participated in by its own nature? (20) The point here is not to dismiss the abstractions, but to show how they are generated out of more basic elements that he refers to as “actual occasions”. In short, for Whitehead these generalities are themselves real. Nor are they simply cognitions. They can themselves be things. These unities and abstractions generated out of actual occasions are themselves actual occasions. Add comment