Dark Vitalism: 1/10 – Becoming, Flux, the All
/1/ – Nature is the concept for the All, an All which has being as becoming but not a becoming of pure-flux or totalizing immanence. This becoming is interrupted and crystalized at various stages akin to a Schellingnian/Grantian Stufenfolge (what I have also refered to as the cosmological cascade). This process of grounding and ungrounding due to forces and powers necessitates a replacement of forms with interiors/exteriors.
Badiou via his Cantorian/Lacanian routes has denied the possibility of totality or the one which would seem to be a serious blow against the possibility of engaging an entity called nature. An engagement with nature does not assume a totality in order for it to be workable but only stratifications with varying degrees of knowability/unknowability. As the series of interviews in the new Collapse shows, there is always more data that can be entered into any given model to give better predictive power which, of course, does not mean that previous models should be abandoned. Furthermore, it is the bounding or stratification of the Stufenfolge which is real meat on the skeleton of nature. So what is the use of the All or the One?
Grant makes the case in Philosophies of Nature after Schelling, that Plato’s physics was a physics of the all, a physics which included the imperceptible (31-32). One consequence of this has to with the being of ideas and Grant’s strange statement that ‘nature thinks’ but this is for a later entry. What I am primarily concerned with here is the basic ontological skeleton that results from a weird synthesis of Grant, Brassier, and Negarestani. The function of the All then is largely a reference for the stratifications and relation between ontic levels of the cosmos from sub-atomic particles to imaginary worlds.
The large thrust of point 1 is that becoming must be at least partially structured by temporality and spatiality. Becoming has a troubled history as either too ideal in Heraclitus (driven by an engine of logos) or too formal in Leucippus and Democritus (via the indestructability of atoms). The Platonic physics which Grant attempts to resuscitate requires realignment of immanence. The remaining within of immanence is formalized yet also unbound in Deleuze’s plane of immanence, an immanence which requires regrounding in the darkness of Plato’s matter. The challenge is to avoid falling into either the over formalization of nature (Badiou) or the underformalization (Deleuze). Here Negarestani’s work is very useful in tempering/corrupting the flows and fluxes of Platonic matter.
This point will be addressed in 7/10 while the details of flux will be addressed next in 2/10.
Generally the problem with immanence resides in the fact that the purity or total embeddedness of thought within immanence conceals a transcendence or moment of separation where the very acknowledgement of thought in embeddness denies the limiting function of immanence as it remains in a network of thinkable distinctions. Why Lovecraft and Schelling work so well together in my mind is that both pursue the question of thinkability
Filed under: Badiou, Brassier, Deleuze, Iain Hamilton Grant, nature, Schelling, Speculative Realism, transcendental materialism | 2 Comments
Tags: becoming, flux, temporality