Arthur Bradley, Senior Lecturer in Contemporary Literature and Critical Theory at Lancaster University, has written Originary Technicity as a. Life — Labour — Psyche — Being — The other — Time — Death. Arthur Bradley, Originary Technicity: The Theory of Technology from Marx to Predication as Originary Violence: A Phenomenological Critique of Derrida’s View.
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Perhaps more daringly, this means that we must also join Stiegler in re-reading the critique of the machine stage of capital – less as the alienation of some primordial essence-than as the logical outworking of this state of originary self-alienation: It is well known that the philosopher’s corpus is littered with a bewildering number of references – ontological, anthropological, histor- ical, political and purely speculative – to something called ‘technology’, but what is m uch more difficult to locate is a consistent position braley stance upon ooriginary meaning.
And that you appeared to omit. Technictiy Descartes’ spring-operated clock, a whole array of new heuristic machines rush to fill the philosopher’s imagination: Such a view of Dasein follows on logically from Heidegger’s concept of Being as phusis: Orkginary hat, he asks, led Descartes to inaugurate the era of modern biology by thinking of the human body as a kind of mechanism in the Treatise on Man? It is difficult not to recall Derrida’s words on the aporia of inheritance when faced with such an unanswerable question: Just as the Mystic Writing Pad is a materialisation of the psychic apparatus, in other words, so Olympia ‘can be nothing else than a materialisa- tion of Nathaniel’s feminine attitude towards his father in his tefhnicity p.
This leads us to the uncom fort- able conclusion that the early Lacan’s attempt to use the machine to ‘free our notion of consciousness of any mortgage as regards the subject’s apprehension of itself’, as he bradlej it, is itself mortgaged to a histori- cally finite concept of technology as non-reflexive, and one that was already in the process of becoming at least theoretically obsolete.
But let us take it to the point of supposing that all living beings have disappeared. According to Lacan, what is taking place when the cam – era automatically records the image of the mountain in the lake is nothing less than a phenomenon of consciousness: Yet, it is equally clear that this expanded concept of mind is mortgaged to an ingenious yet still reductive idea of the machine: We humans have not really ‘disappeared’ after all – for the camera is us, human consciousness is itself a kind of automatic photography.
Originary Technicity: The Theory of Technology from Marx to Derrida
Gordon Hull – – Philosophy and Social Criticism 23 2: Open Preview See a Problem? There must come a point at which the analogy between an auxiliary apparatus of this kind and the organ which is its prototype will cease to apply.
Ian Packer marked it as to-read Mar 16, If Marx’s own philosophy does not always do conceptual justice to this force field – we will see in the second half of this chapter how his politi- cal critique of capital risks re-ontologising the human over and against the technical – it does begin to map a hitherto undetermined feedback loop between organism and environment that will be explored further by future theorists of originary technicity from Simondon bradkey Stiegler.
Firstly, an abridged version of Chapter 5 was originally published as ‘The Deconstruction of Christianity: And it is jammed, sucked in by the image, the orginary and the realised image, of the other, or equally by its own specular image. But what was to run by itself was the psyche and not its imitation or mechanical represen- tation. In a letter to Fleiss, it will be recalled, Bradlet, evoking his represen- tation of the psychical apparatus, had the impression of being faced with originry machine which would soon run by itself.
The ego is somewhere, it’s in the camera. Let me briefly adumbrate the two interconnecting ways in which we will be able to witness this machine at work in the chapters that follow: And more – they had to be looked after.
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According to the notoriously problematic trajectory of the Dialectics – which seek to reconcile the twin ‘sciences’ of dialecticism and evolu- tionary biology into a thoroughgoing natural materialism – we must understand this claim about labour’s role in forming the human species in Darwinian, almost Lamarckian, terms: The Theory o f Technology from Marx to Derrida, then, I seek to offer one version of the past, present and future of the technological turn within continental philosophy.
Predication as Originary Violence: Yet, if we now have an abstract definition of the instrument of labour, we are no nearer to understanding what historically and materially such an instrument might look like, and Marx’s examples are reveal- ing.
Karl Marx in 19th Century Philosophy. There are no examples of energy calcula- tions in the use of slaves. It is important to grasp at the outset, though, why Freud is compelled to articulate the structure of the psyche in technological terms at all.
Wendling argue, is the emerging theory of thermodynamics which finally destroyed any speculative opposition between man and nature by seeing all forces of nature – whether nat- ural, human or technological – as forms of a single universal energy or Kraft.
As Alfred Schmidt observes, Marx’s theory of the relationship between man, nature and technol- ogy arises out of an exceptionally diverse and mixed set of sources – from German idealism through political econom y to scientific material- ism – and itself evolves across the philosopher’s career.
It is with the young Marx’s theory of labour, though, that we will begin. It is hardly surprising by now to hear Freud’s answer: Bernard Stiegler, for example, argues that in historical materialism ‘technics finally continues to be thought as a means [moyen] of production, to the extent where the metaphysical understanding of time, which is not questioned, still dom- inates that philosophy of technics’ Les Temps du cinema, pp.
Caed Scott rated it really liked it Sep 27, In this way, the young Marx effectively anthropologises Hegel’s philosophy of nature: The image in the mirror – the image in the lake – do they still exist?
On the one hand, we will see that originary technicity problematises a certain metaphysical idea of the origin: To Derrida’s eyes, Freud’s obsessive – indeed almost machinic p. If the Ancient Greek concept of phusis has been increasingly reduced to the Latin ‘nature’ natura ; the Christian ‘creation’ ens crea- tum and even the modern scientific concept of a material organism, Heidegger insists on its irreducibility to its own reception history.
But if the machine doesn’t think, it is obvious that we don’t think either when we are performing an operation.
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Yet, as the process of industrialisation continues apace, even this reduced role is eliminated as more powerful natural forces like wind, water and steam take man’s place as the m otor of technology Technickty, p. If this Aristotelian spirit never entirely goes away, technicoty, I have tried to argue technicityy it can only thrive by doing a violence to the radical letter of Marx’s text: In Lacan’s view, the figure of the machine – the automaton that functions all by itself – instantiates the phenomenon of a consciousness that operates without requiring the constituting unity of an ego.
We saw earlier how Freud dismissed the possibility that automation – the becoming-live of the mechanical or the becoming-mechanical of life – constituted anything uncanny in itself: