“There is no economic world.”

There is no economic world. There is only an abstract economic description. It is wrong to think that the task of economics is to find out how the economy is. Economics concerns what we can say about the economy…

This thesis (adapted from Niels Bohr, the father of quantum theory[1]) is, to anyone not thoroughly debauched by philosophy, clearly nonsensical—the sort of postmodern tripe that embodies everything wrong with ‘theory’. Yet, it is quite the opposite. François Laruelle argues that any notion of ‘world’—as a priori/mnemotechnic cognitive mapping—is a product of philosophical thinking; in fact, he often uses the words ‘philosophy’ and ‘world’ interchangeably. Therefore, if the corpus of economics has a ‘world’, this implies that any worthwhile statements it makes are translatable into philosophy, which thus becomes privileged as a meta-discourse in relation to the ‘regional knowledge’ of economics. Such a role has been traditionally claimed by Marxism, as well as obliquely by disciplines such as psychoanalysis, whose proponents believe that they can have knowledge of the economy by imposing their concepts a priori upon whatever data is at hand (regardless of whether said theorist knows minutiae such as the difference between stocks and bonds…). To subvert this hierarchy—to argue that economics is properly non-philosophical, thus eliminating all grounds for the use of postmodern tripe—the thesis that ‘there is no economic world’ becomes essential. This paper presents a unified theory of economics and philosophy, arguing that economics consists of nonknowledge rather than knowledge (episteme/technē), that economics operates through unwriting or deconceptualizing the material of the other social sciences, and that economic models should not be viewed as attempts to represent the world, but as a radically non-Bayesian method of framing events in their contingency.

§1. World versus ‘World’

There is a famous story involving the British analytic philosopher A.J. Ayer and the French continental philosophers Georges Bataille and Georges Ambrosino, in a midnight conversation in January 1951 (Bataille, 2001: 111-3). Ayer introduced the simple proposition that “the sun existed before man,” which as a scientific realist he saw no reason to doubt. Ambrosino, a physician steeped in French phenomenology, insisted that “certainly the sun had not existed before the world.” Bataille, on the other hand, was agnostic. As he wrote afterwards (111):

This is a proposition that indicates the perfect non-sense that a reasonable proposition can assume. A common meaning must have a meaning within all meaning when one asserts any proposition that in principle implies a subject & an object. In the proposition: there was the sun and there were no humans, there is a subject without an object.

The easy way out of this dilemma (or as Bataille put it, this “abyss between French philosophers and English philosophers”) is to say that while Ayer was talking about the sun (as a well-defined scientific object composed of various elements, etc.), Ambrosino and Bataille were talking about ‘the sun’ (as ideal representation of the Real).[2] While Ambrosino had taken a purely idealist position, Bataille’s stance is much more interesting: he had, in fact, hit upon a problem that would later become known as the ‘arché-fossil’. This idea would be central to Quentin Meillassoux’s attempt to philosophize in a way that avoids what he calls ‘correlationism’—that is, the idea that “we only ever have access to the correlation between thinking and being, and never to either term considered apart from the other” (2008: 5), with ‘thinking’ and ‘being’ meant in the sense of ‘models’ and ‘objects’. In more visual terms, Meillassoux is searching for a way of doing philosophy that doesn’t just involve the imposition of a ‘grid’ of concepts (or ‘syntax’) upon the mass of data comprising the world—as has been the norm in philosophy since Kant’s Critique of Pure Reason.[3] An arché-fossil is any sort of scientific object or datum describing the state of the universe prior to the existence of subjects (e.g. humans) that could experience it—or, recalling the above anecdote: the arché-fossil describes the state of the world prior to ‘the world’. After introducing this concept, Meillassoux goes on to outline the ‘mechanics’ of why this idea is so immediately absurd to philosophers in the phenomenological tradition. The existence of ‘ancestral’ data implies (15):

  • that being is not co-extensive with manifestation, since events have occurred in the past which were not manifest to anyone;
  • that what is preceded in time the manifestation of what is;
  • that manifestation itself emerged in time and space, and that consequently manifestation is not the givenness of a world, but rather an intra-worldly occurrence;
  • that this event can, moreover, be dated;
  • that thought is in a position to think manifestation’s emergence in being, as well as a being or a time anterior to manifestation;
  • that the fossil-matter is the givenness in the present of a being that is anterior to givenness; that is to say, that an arché-fossil manifests an entity’s anteriority vis-à-vis manifestation.

DCP_0086 by Phillip Stearns

The notion of the arché-fossil underscores the tension between the world and ‘the world’. From the perspective of ‘the world’ there is either ‘world’ or ‘non-world’, whose boundary is set by the existence of an experiencing subject. Yet, by carbon-dating a meteorite (for example), it is possible to state that the ‘non-world’ and the world existed simultaneously (or: co-extensively), and moreover, that the evidence for this is given to us within ‘the world’. Philosophically, this is clearly unacceptable. Yet, it sheds some light upon an old Daoist koan:

庄子:“如果把天下就藏在天下,就不会被丢失,这是一般事物的通理”

“Hide the world in the world and the world will never be lost—this is the eternal truth.” ~Zhuangzi[4]

Zhuangzi is the same person who, upon waking up from a dream that he was a butterfly, wondered if he was actually a butterfly dreaming that he was a man. The anecdote is no doubt as popular as it is because of its stark opposition of ‘world’ (dream) and world (reality). A dream, after all, proceeds according to an internal logic where any sort of (arché-)hints that it is a dream, e.g. words on a page changing the second time you look at them, just don’t count. The most absurd events may occur in the most bizarre of settings, but any sense of contingency (the idea that it could be otherwise) is lost. If we take the lack of contingency in dreams as a principle, however, the very fact that Zhuangzi can ask whether he’s a butterfly or a man proves he isn’t dreaming! Zhuangzi’s query creates a partition—with ‘dream’ and ‘non-dream’ as the only members of the state space—and is thus self-defeating: nonknowledge is in fact the most useful kind of knowledge he can have. So in order to avoid a performative contradiction, Zhuangzi must accept that the principle can’t be psychologically necessary. This gives rise to a fundamental contingency, where in order to make a convincing case that he is a butterfly, Zhuangzi has to argue that the current laws of psychology (and perhaps even of nature) would have to be able to be other than they are—the same position as Meillassoux!

For Meillassoux, this division of world and ‘world’ is the problem, and ought to be gotten rid of; Zhuangzi’s stance is similar, though his method eliminates this opposition in an entirely different way—which is the same as that of economics. Anyone accustomed to think in philosophical terms may be inclined, on reading the following sections, to suppose that the argument rests on a tacit assumption of this dyad. If such a supposition is found helpful, there is no harm in the reader’s adopting it as a temporary working hypothesis. In fact, however, no such division is made.

§2. Econo-fiction

To verify the claim ‘oil prices are manipulated by the USA’, a political scientist could (in theory) physically go to each stage of the oil production/distribution process, from oil wells to spot or futures markets, to various nodes along logistical networks, to gas stations, etc. In the above claim, ‘oil price’ is well-defined as a variable; moreover, its role as subject of the sentence makes the former claim ‘economic’ in its genre. (Cf. the political statement ‘the USA manipulates oil prices’, with its focus on agency.) ‘USA’ is of course vague, but suffices for the problem at hand. The verb ‘to manipulate’ reifies (in this context), but is in principle observable. Our political scientist could measure the ‘value added’ in each stage as it is expressed in price, then perform an (unavoidably qualitative) analysis of how fluctuations in the magnitude of this value-added (with respect to production costs, etc.) can be causally traced to the USA. In this context, economic methods would not per se be needed, only mercantile arithmetic. Economics is often thought of as simply an armchair version our poor political scientist’s task (implying that an ideal model is one that is just as complex as the real world). Yet, in the above statement economics acknowledges not the subject, verb, or object, but the preposition ‘by’: in a sort of econo-fiction, it shows the numerical properties that make ‘manipulation’ possible.

Economics can be defined as the science of non-discursive social relations, with a broad definition of ‘discourse’ such that one could equally say ‘non-conceptual’.[5] In fact, economics takes place through a process of deconceptualizing the findings of business, finance, and politics. As soon as you think you can understand an economic notion (e.g. an algebraic relation) intuitively and talk about it lucidly, economists develop a way to formalize it (via econometrics and so on) so as to make it entirely untranslatable into normal language. John von Neumann once remarked: “in mathematics you don’t understand things. You just get used to them.” This is exactly what Bohr was saying! By continually deconceptualizing its former results economics systematically prevents itself from creating a ‘world’. As in Roland Barthes’ famous formulation, the task of economics is to inexpress the expressible.[6]

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Exogeneity – Economics and Nonknowledge

2009_07_07, by Tas Vicze

An economic fact is structured as follows: “consumers in the sample place a premium on liquidity β = 0.73.” This serves its task in economic models and allows economists to draw conclusions that are correct for all practical purposes. But in everyday life such a number is meaningless. The reason for this is that this number cuts across all discourse, all affect, and the social conditions that engender it, rendering these causalities exogenous to the non-conceptual statements of economics. As such, an economic fact’s epistemological scope is not sufficiently expressed by the all-too-philosophical categories of episteme (‘know-what’) and technē (‘know-how’)—though obviously these cannot help but play a significant part—but can be better characterized as a form of nonknowledge. This use of the term ‘nonknowledge’ is, however, not reducible to the Confucian dictum “To know what you know and to know what you do not know, this is knowledge”—which merely redoubles epistemology on itself in a transcendental begging of the question. To know what we don’t know would require that we know what we don’t know we don’t know, ad infinitum. The nonknowledge of economics is, as it were, the last instance of the Confucian limit statement. This nonknowledge takes place in a single number, which unifies (without being unitary) and commensurates (without commensurability) disparate orders of causality. The purpose of such a number is, borrowing a phrase from Roland Barthes (a far better political economist than Althusser ever was), to inexpress the expressible. Exogeneity is the reason why economics must necessarily be (in)expressed by numbers, not words—as well as why philosophy, mired in discourse, is unable to speak of economics.

In its disjunction from Knowledge proper, economics is non-paranoiac precisely to the extent that it is okay not to know. This has in the past led to accusations that economics is a form of religion, by analogy with the latter’s suppression of questions via dogmatism. This is not internal to economics, however, but rather takes place in its traversal (and subsequent travesty) in(to) discourse, where causality is truncated and contingency forgotten. Economics deals in facticity without fact (Heidegger), which as such remains open, ‘closable’ in the last instance only. The clause “for all practical purposes” helps to underscore its (non-)answerality, its indecisionality between practice and theory. Yet, economics tra(ns)verses into discourse precisely by supplying this ‘last instance’—by endogenizing it, as best illustrated by Milton Friedman and the money supply. Philosophy cannot handle exogeneity. Its own limit statement is that economics become a Theory of Everything.

2009_06_30 by Tas Vicze

A concept is a model. This implies that the only form of ‘concept’ in economics is an economic theory itself, in its entirety. This goes unnoticed because the first idea associated with economics in the public mind is “supply and demand”—this despite the fact that real economists never use these terms in practice. An introductory course in economics (many people’s only exposure to the discipline) teaches students to play around with such concepts as supply and demand, interest rates, and so on. Philosophy ‘of’ economics likewise proceeds by attaching to an economic ‘object’ such as ‘labour’, then trying to relate it to other concepts. But those few who take an intermediate economics course find that they are being taught the same information, but without concepts. ‘Objects’ are replaced with exogenous variables, or rates of change x/y (read: “derivative of x with respect to y”). An economic model is an elaborate tautology, in the extended Wittgensteinian sense of the term where pq is a tautology, since the concept of p is contained in the concept of q. Its conclusions arise from the syzygy (roughly, coalignment) of its variables along with its presuppositions (made for the sake of simplification). In an elaborate process of synergy, this syzygy creates a concept that may be imposed at will. Conclusions (prescriptive and descriptive) seem obvious to an economist but are not so to a layperson, and philosophy students pontificate about neoliberalism while econometrics students are incapable even of articulating what they don’t understand in class. Yet, it’s precisely this para-conceptual syzygy that constitutes all that is valuable in economics. What separates a good model from a bad one is that in the latter, a specific presupposition may be shown to do all the ‘work’ in providing the model’s conclusion.

Semantically, all of the interesting statements of economics take place within the preposition of a philosophical statement. As Laruelle writes, “The identity of the with (the One with the One, God with God), is the true ‘mystical’ content of philosophy, its ‘black box’.” The armchair philosopher is forced to engage in an amphibological attempt to render (pseudo-)exogeneity as endogenous, forced to autopositionally posit black boxes in the form of virtus dormitiva (Molière). Philosophy creates names for the Real, and by these purports to have explained it. Conversely, an economic variable is a name that does not name (Lao Tzu: 名可名,非常名), but non-conceptually gestures toward radical ( absolute) exogeneity.

**Thanks to Tas Vicze for the artwork; you can view the rest of his portfolio here.

Currency War: An Extremely Short Introduction

John Maynard Keynes once wrote that “There is no subtler, no surer means of overturning the existing basis of society than to debauch the currency.”[1] Bretton Woods, hyperinflation, and stagflation have increased this view’s sway, and some would argue that Keynes’ own economic theories have given his statement a veracity that it would not possess otherwise. Nevertheless, this statement is capable of being combined in a fruitful way with the notion that “the way a society makes war reflects the way it makes wealth.”[2] These two theses become crystallized in the concept of a currency war, the implications of which will first be outlined historically, then contextualized within contemporary discourse on international politics, and discussed in terms of how it problematizes typical discussions of security.

Prior to Bretton Woods, the value of money was pegged to the price of gold, i.e. the gold standard. This led to phenomena such as ‘Gresham’s Law’, where if the price of bullion was higher than the value of a coin made of a precious metal, people would melt down the coin and sell the bullion, pocketing the difference; this tendency can be observed even today with respect to the penny. More importantly, as Lyotard argues, this structured international trade into a zero-sum game. As he comments:

[T]he quantity of metallic money which is ‘circulating in all Europe’ being constant, and this gold being wealth itself, in order that the king grow richer he must seize the maximum of this gold. This is to condemn the partner to die, in the long or short term. It is to count the time of trade not up to infinity, but by limiting it to the moment when all the gold in Europe is in Versailles.[3]

This was not, however, a currency war per se, but rather a ‘wealth war’—the difference will shortly be made clear. In 1933, facing the Great Depression, the United States finally abandoned the gold standard, and soon after devalued its currency 40 percent, which greatly boosted the US economy as well as that of the rest of the world.[4] Deprived of a ‘universal’ numeraire, the currencies of the world subsequently became valued relative to each other, creating a competitive atmosphere of an entirely different kind. The lower a state’s currency is valued, the more businesses in other countries will be incentivized to import their products, and this fact (particularly in the case of Japan) is explicitly taken into account in monetary policy. The picture is complicated further when it is considered how the US dollar is a reserve currency—i.e. the ‘default’ currency which states use to allow for current account surpluses (i.e. countries importing more than they export) or to purposively modify exchange rates (particularly in the case of currencies pegged to another currency, such as China’s yuan to the dollar). As one article[5] describes: “the effect of a devaluation of a non-reserve currency…is implicitly to put upward buying pressure on the USD,” and conversely,[6] “every time the Fed debases the US Dollar it forces the Euro and other currencies higher, hurting those countries’ exports.”

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Alessandro Bellini on Sraffa and The ‘Capital-World’

Who_Can_Hold_These_Words_For___by_Versatis

{The following is excerpted from Bellini’s dissertation (supervised by François Laruelle), entitled “Suspension of the Capital-World for the Production of Jouissance” (pp. 35-41; abstract here), shittily translated from the French by moi. I’m interested to hear what philosophers (e.g. Lyotard) have to say about Sraffa, but although Bellini’s description is initially quite interesting it eventually resorts to shameless straw man arguments, as well as rejecting Sraffa’s position purely on the basis of metaphysical preferences. I’ve added a couple of translator’s notes specifying the most egregious distortions of Sraffa’s work, and my more lengthy criticisms can be found at the bottom of the post, above the endnotes.}

§ 3. Production of commodities by means of commodities

The interpretation that the Italian economist Claudio Napoleoni has given of Piero Sraffa’s Production of Commodities by Means of Commodities[20] is a very radical interpretation, in disagreement with both the apologists of the Cambridge economist and their neoclassical adversaries, and it is rooted in a vision of political economy as critical knowledge that seeks always to emphasize the philosophical issues that relate to the theory and that constantly pushes its way forward with inexhaustible political authority.[21]

What should first be noted is the way in which Piero Sraffa places himself in the classical tradition of the history of economic thought, which follows from the perfect circularity of his model, and unfolds through the role played by surplus; yet “the fact that the image of the economic process based on the concept of surplus is presented in the classics in a way logically untenable but historically significant, whereas in Sraffa it is presented in a way that is logically rigorous but historically silent” was for Claudio Napoleoni one of the fundamental features of the theoretical context in which the 1960 Production of Commodities by Means of Commodities appeared.[22] A solution such as Sraffa’s must therefore be interpreted as a break with the Marxian structure – in its Classical sense – rather than as its extension.

Let us try then to go a bit into details of the book, despite its level of abstraction, paying very specific attention to its use of the language of classical economic theory, of which we have already given an overview [in §2]. According to Claudio Napoleoni, what the Sraffa model presupposes is a given configuration of production – that is to say, a system of algebraic equations which represent the contributions that each branch of the productive system provides to the aggregate of economic processes, without including demand for goods – through which we may define a “net product” or a surplus in physiocratic and Ricardian terms. Sraffa’s theoretical aim is to show that if one separates the determination of price from the general problem of equilibrium one performs an operation endowed with meaning, because it is precisely by this link that prices are determinable.[23]

Indeed, the operation performed by Sraffa is a revival – through its definition of surplus – of Ricardian theory, though abandoning the pretension to link price-formation to quantities of labor objectified in commodities. It consequently eliminates any circular reasoning, thanks to the simultaneous determination of the rate of profit and of prices.

In particular, according to Claudio Napoleoni, the Sraffian “reduction to dated quantities of labor” can be used as a critique of the labor theory of value, although Sraffa does not make explicit his criticisms of Böhm-Bawerk’s theory of capital. From the ‘reduction equation’ used by Sraffa, it seems clear that in fact the price of a commodity depends not only on the amount of labor contained in it, but it also depends on the distribution of labor between direct and indirect labor: therefore, if there is a change in the distribution, the reasons for exchange between commodities vary, even if the quantities of work contained in the commodities does not change.[24]

It is then possible to state that “Sraffa’s system is the first theory of price that is formulated entirely outside of a theory of value, or at least the two theories of value that had previously been presented in the history of economic thought.”[25] In this way, the possibility of developing a theory of economic foundations vanishes. From this there arises, in fact, a definitive fracture between scientific analysis and the philosophical dimension, in the sense that Sraffa’s model no longer refers to any philosophical position; it simply adapts to the reality of capital to explain its pure functionality.

§ 4. Economic science

In the beginning of the century, in fact, Gustav Cassel had posed the problem of breaking free from the metaphysics which, in both theoretical traditions, sought a foundation in value as separate from price.[26] Sraffa was not the only one to realize the goal of Cassel, since at the same time a rigorous formulation of the theory of general economic equilibrium was achieved by Debreu.[27] The latter, through the explicit assumption of an axiomatic method, also obtained results leading to “a perfect conceptual identity, or a nullification of value by price.”[28] That’s why, starting from Gustav Cassel, both Sraffa and Debreu “seek to construct a non-founded economic theory—that is to say, one which does not require a foundation outside itself.”[29]

Consequently the idea that with Sraffa there is a definitive solution to the problem of a stable measure of value as the basis of relative prices – which according to Claudio Napoleoni takes the form of a suppression and not a solution to the question of value – represents unequivocally the final term in the history of political economy, as a science founded precisely on its decision as regards the problem of value: if we recognize that Sraffa’s theoretical proposal overcomes all non-empirical or purely metaphysical presuppositions so as to obtain full formal coherence, one is forced to recognize at the same time the end of political economy.

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Laruelle Bibliography (English & French)

A_Doubt_within_Daylight_by_Versatis

{Someone needed to compile this, so I did. Let me know if I missed anything. I took two French bibliographies (1, 2) and put the English versions in bullets, adding links to online material (whole or partial). Essays with English translations are bolded. Some repeated publications were omitted. My own citations are in APA style, but French citations are not.}

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Laruelle’s “Fragments of an Anti-Guattari”

[This may be cited as Laruelle, F.; Wolfe, C. (trans.). (1993). “Fragments of an Anti-Guattari.” Long News in the Short Century 4, pp. 158-164. Retrieved from linguisticcapital.wordpress.com/2013/03/13/laruelles-fragments-of-an-anti-guattari.

The following is reproduced with permission. A pdf version is available here.]

1.1   It was the Post-Modern times
        Unlimited becoming-cinema
        Image-debris in a state of fixed surview
        Thinkers were then producing the Real
        A bachelor philosopher a bachelor analyst
        A dyad of bachelors was inventing
        The reversibility of desire and the concept
        The “D-G” desiring-machine
        Consider the following diagram

laruelle AG diagram

1.2    About-face inversion of the Greek horizon
        Great Desirers they went down to the Heraclitus stream
        Bathed once-for-two in the same flux
        Foreswearing the One-logos of the hospital-schizos – The Sensible
        In the Collective-logos of schizo-processes – The Senseless
               “The right to madness, superhuman right of the human”
               “Take into consideration desire in its entirety”
               “A thousand Oedipuses do not make one incest”
               “The Same is the Desired and the Desiring—by one machine more or less”
               “The stream is the self-production of the stream”

“Heraclitus! Heraclitus!
Only one ‘flash’ can set fire to a thousand plateaus”

“Emblem of necessity
Supreme constellation of Desire
Eternal Yes of Desire
Forever I shall be your Yes”

         Thus they spoke of the eternal and cunning speeches
         Tautologies linking past and future
         New theory of indiscernables – the concept as bridge

1.3    Transcendental cartographers of the thousand eternities of Being
         To the proximity constellations Mythos and Logos
         Their extinction has not yet reached us -
         They have added shining-obscure
         The so-called “Chaos” constellation
         A stream of neighbouring stars
         “Chaosmos”, “Chaosmosis”, “Chaology”, “chaosmology”
         And the most recent “Ecology-of-Chaos” also known as “Echaology”

         - Its birth has not yet been announced

1.4    A philosopher – an analyst up to one auto-position
         An analyst – a philosopher up to one unconscious
         Reversible up to an “up to an X”
         Naming their common non-sense “Desire”
         The archaic originary One-Two of “desiring Desire”
         Oh mythology which never ceases to bring back
         The D(i)eux [D(y)ei] of grammar

1.5    We have loved these transcendental tautologies
         Stretched out like a temple over our heads
         Worlding World/nullifying Nothingness/speaking Speech/desiring Desire
         Merry-go-round spun around by a Leibnizian ritournelle

“The philosopher, turning, so to speak, the general system of these tautologies that he deems suitable to be produced to manifest his thought, from side to side and in all ways, and looking over all the facets of this ‘fourfold’ in all possible ways, since there is no relation which escapes his omniscience; the result of each view of this system, as seen from a certain place up to a turn, is a philosophy which expresses this total, if the philosopher deems it suitable to render the thought effective and to produce this philosophy.” From which 12 founding statements [follow]: “take into consideration
                the nullifying world
                the speaking world
                the desiring world
                the worldifying nothingness
                the speaking nothingness
                the desiring nothingness
                the worldifying speech
                the nullifying speech
                the desiring speech
                the worldifying desire
                the nullifying desire
                the speaking desire … in its entirety
        For 12 new philosophers among the thousand
        Coming up from the bottom of the Future

.

2.1   I call “One (of) desire” desire as One rather than One as desire

        Consider the One (of) desire

(up to a point, more or less, up to a being more or less, not
   approximating “as close as X”, not on the basis of any
      desire, before it disjoins itself into desired and desiring,
          and blends in the concept and the unconscious)

        … What is called thinking?

2.2   I call “Desiring desire” the doublet which opens analysis
        and the difference which implodes it in super-analysis

Either it desires itself
Inverts reverts itself into super-analysis
Big with a thousand desired-desiring amphibologies

Either it ceases in the One (of) desire to desire itself
Emerges to its own manifestation
As three states (of) desire
Categories of a non-analysis

           - The One (of) desire
                       - or the Desired-without-desire
                               - the order of the real
           - The Being (of) desire
                       - or the Desirings which are [the] multitude
                                                                                of desire-thinking
                               - the order of the symbolic
           - The Entity (of) desire
                       - or desiring Desire
                               - the order of the imaginary

2.3   I call “One (of) desire” or Desired the Enjoyed (of) jouissance

The One (of) jouissance rather than the jouissance of the One
That which in desire is enjoyed from both ends
That to which desire does not give its share
That part of desire which appears to desire alone
Its absolutely un-desirable and just so desired phenomenon

The Enjoyed suspended in its own immanence
What begins and completes itself with no circle
Begins there without departing from it
Completes itself there without return

Deserted without desire
Too simple the desert is not rare

Desired, absolute past of desire
Enjoyed, absolute past of enjoyment
As the Lived
Precedes the living the Affected
Affection the Enjoyed
Jouissance
Solitude of closed eyes before
The confinement of solitude

Reduced form enjoyment spark of desire
The Ir-reduced of the Enjoyed, the intense Extinguished of the Desired
Are a mystical razor
An ante-essential rather than supra-essential state

2.4   If as Desirings it is still possible to say of desire that it desires
        Being (of) desire
        It is suspended in-
        Desired
        The Desirings remain

I call Desirings the multitude (of) axioms
Inhabitants
Of the void beyond the Desired
On this side of the desire-Entity

Think in-Desired
Make Being void of desire
Prepare the dwelling of the Desirings

Of the Desired the axiom is never stated
Unless it is also the cause of the axiom
And insofar as it is

The axiomatics of Desirings adds nothing to the Desired
Just itself to itself
The axiom seen-in-full

Consider the fluxion of desired-desiring connections
Its suspension like a photograph
Reveals to the unclear side of the stream
A strict identity between the source and the mouth
The frozen flux of an eidetic Heraclitus
Frozen-in-One like a sky of eternal axioms

Desired is the non-moved and the non-moving
Desirings are the mobile or the flying moved once each time
Desire-desiring is the moved motor

.

The One (of) desire gathers without division all possible (undividable)
The Being (of) desire gathers without division all possible division
Being is particular – oh Desirings
Particle is the partition with nothing to part
A partition from one end to another
Without mixing with the Desired as is
The undiscernable molecule
of desiring Desire

Desire receives thinking not from thinking itself
From the grace of the One (of) desire and then thinking
Thinking receives desire not from desire itself
From the grace of the in-Desired and then of desire

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Translated by Charles Wolfe

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Author’s notes

“Desired”: past participle of ‘desire’, which I make into a noun.

“in-Desired”: en rather than dans, indicating an interiority or a radical inherence/immanence.

Sensés”-Senseless: translation of Heraclitean terms.

“Fourfold”: Heideggerian term (Cf. “The Thing”).

Jouissance”/“Enjoyment”: Lacanian term. I extract from it the past participle Joui (Enjoyed) which I make into a noun.

“Reduced”-“spark”: mystical terms. (Cf. Meister Eckhart).

“Ir-reduced”: not opposed to “Reduced”; cf. “irreducible”.

“Extinct”/“Extinguished”: past participle of ‘extinguish’, which I make into a noun.

“razor”: Cf. Ockham’s razor.

“ante-essential”: cf. the mystical term ‘supra-essential’; before Essence (=Being), above or beyond Essence (=Being).

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: Editor’s notes:

I have emended the second term in §1.3’s antepenultimate line. It originally read ‘Chaosmose’, while Laruelle doubtless means ‘Chaosmosis’, the title of one of Guattari’s books. Cf. the French osmose, which translates to the English ‘osmosis’.

In §1.4, ‘self-position’ has been changed to ‘auto-position’, in keeping with standard translations of Laruelle.

“Nullifying nothingness” (1.5) refers to Heidegger’s statement “The nothing nothings.” Laruelle clearly has in mind the meaning ‘nothinging nothingness’, which unfortunately does not parse well into English.                                                                     — G.J.

水仙

the curse of narcissus

水仙死的时候,田野里的百花充满了悲伤,乞讨河给他们几滴水,让他们为水仙哭泣。

河回答说:“假使每滴我的水都是泪水,也没有足够的泪为他哭泣。我爱了他。”

花儿们说:“怎么能不爱上他?他是那么俊美。”

河问:“ ……他俊美吗?”

花儿们问:“谁知道得比你更清楚?他每天都躺在你的岸边,你的水面映出了他的俊美。”

河潺潺地说:“我爱他,在他俯身我的时候,我看见了他的眼中我自己的美。”

奥斯卡·王尔德

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