A Thousand Machines: A Concise Philosophy of the Machine as by Gerald Raunig

By Gerald Raunig

During this "concise philosophy of the machine," Gerald Raunig presents a historic and significant backdrop to an idea proposed 40 years in the past via the French philosophers Félix Guattari and Gilles Deleuze: the computer, no longer as a technical gadget and equipment, yet as a social composition and concatenation. This notion of the computer as an association of technical, physically, highbrow, and social parts subverts the competition among guy and desktop, organism and mechanism, person and group. Drawing from an strange variety of flicks, literature, and performance--from the function of bicycles in Flann O'Brien's fiction to Vittorio de Sica's Neorealist movie The Bicycle Thieves, and from Karl Marx's "Fragment on Machines" to the deus ex machina of Greek drama--Raunig arrives at an greater belief of the computing device as a social stream, discovering its so much apt and urban manifestation within the Euromayday circulation, which when you consider that 2001 has develop into a transnational activist and discursive perform targeted upon the precarious nature of work and lives.

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In ‘A Number of Yes’, the first ‘yes’ as that which gives the very possibility of language, a ‘yes’ which all language therefore cannot but affirm, is nonetheless, like the gift, to be acknowledged – ‘yes, yes’ – only at the expense of a certain repetitive return, a refabulation which also radically effaces, divides the origin destructively against itself, or against its metaphysical determination in terms of presence. ) The cinder therefore becomes the motif for a radical destruction of memory, insofar as memory is itself construed in terms of the eventual unveiling and expression of truth.

Différance See also Derrida’s essay ‘Différance’, below. Différance is a famous neologism coined by Derrida to establish the limits of phonocentrism. Différance combines and develops a sense of differing and deferral implied by the French word ‘différence’. As homophones, however, the difference of these two terms cannot be captured by the spoken word. If différance means to say something (and we should question whether it ‘means to say’ anything at all, in the sense of an expressed intention), this cannot therefore become fully manifest in speech.

Since this moment cannot ultimately be the moment of philosophy itself, and yet cannot be excluded from the process of philosophy’s self-completion, typically it is driven into philosophical prefaces where it can be badged as an inessential outwork (a merely empirical stage or formal device) and yet where it functions, unavoidably, as the inextricable supplement of philosophy. ) Through close attention to Hegel Dissemination 41 in particular, Derrida charts philosophy’s always highly entangled and ultimately deconstructible attempts to master and resolve the problem of the preface as supplement.

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