Bernard Stiegler

Last year, at this conference, I discussed how distinctions between nature and culture, and humans and animals, can arise from the technical processes of food production (see "Food as an object of cultural technical study "). Drawing on the work of cultural techniques (e.g. Siegert 2015; Vismann 2013) and Levi-Strauss' The Raw and the Cooked (1970), I argued that the relationship between humans and food is primary to how the human understands itself and forms part of the ground of human ontological systems. I'd like to take this argument further today, to a system-level perspective of food production and beyond, to a posthuman future where food no longer resembles what we know it as today, and because of this, where the human as such arguably ceases to exist, as the ground upon which it has defined self and species is transcended. I'm responding both to fictional future food visions and aspirations towards technical solutions to our current food-related crises.

Ce texte a été publié en français en juin 2021 dans le quatrième numéro des Cahiers COSTECH : http://www.costech.utc.fr/CahiersCOSTECH/spip.php?article117.
Il constitue un travail préparatoire en vue de la publication d'un article en polonais dans la revue Er(r)go. Theory, Literature, Culture, N°44 1/2022 (https://journals.us.edu.pl/index.php/ERRGO).

Résumé : Cet article propose de considérer la crise écologique contemporaine comme un triple problème d'écologie environnementale, d'écologie mentale et d'écologie sociale : alors que les écosystèmes naturels se voient menacés par les infrastructures industrielles, qui exploitent les ressources minérales au service d'une économie consumériste globalisée, les écosystèmes psychiques et sociaux se voient menacés par les appareils connectés, qui exploitent les ressources libidinales, au service de l'économie de l'attention et des données. Nous proposons de penser cette triple crise écologique comme un processus d'augmentation de l'entropie à différents niveaux (thermodynamique, biologique et informationnel ou psycho-social), qui requiert une double transition énergétique, fondée sur l'économie et le soin des énergies physiques et minérales, et sur l'économie et le soin des énergies psychiques et libidinales. Nous nous appuyons sur les travaux de Nicholas Georgescu-Roegen et de Bernard Stiegler, qui envisagent cette transition comme une lutte contre l'augmentation de l'entropie, sur le plan physique et environnemental d'une part, et sur le plan psychique, technique et social d'autre part.

Heidegger’s critique of modern technology and its relation to metaphysics has been widely accepted in the East. Yet the conception that there is only one—originally Greek—type of technics has been an obstacle to any original critical thinking of technology in modern Chinese thought.

Yuk Hui argues for the urgency of imagining a specifically Chinese philosophy of technology capable of responding to Heidegger’s challenge, while problematizing the affirmation of technics and technologies as anthropologically universal.

This investigation of the historical-metaphysical question of technology, drawing on Lyotard, Simondon, and Stiegler, and introducing a history of modern Eastern philosophical thinking largely unknown to Western readers, including philosophers such as Feng Youlan, Mou Zongsan, and Keiji Nishitani, sheds new light on the obscurity of the question of technology in China. Why was technics never thematized in Chinese thought? Why has time never been a real question for Chinese philosophy? How was the traditional concept of Qi transformed in its relation to Dao as China welcomed technological modernity and westernization?

In The Question Concerning Technology in China, a systematic historical survey of the major concepts of traditional Chinese thinking is followed by a startlingly original investigation of these questions, in order to ask how Chinese thought might today contribute to a renewed, cosmotechnical questioning of globalized technics.

Ce nouvel essai de Bernard Stiegler, qui sera suivi d'un second volet consacré au savoir et à son avenir, porte sur ce que l'auteur croit pouvoir déceler sous le nom d' « automatisation » de la société, laquelle présente ici deux aspects : d'une part, la disparition programmée de l'emploi du fait de la robotisation progressive de tous les secteurs d'activité ; d'autre part, et plus fondamentalement, la « prolétarisation » des activités noétiques elles-mêmes, induite par la phase numérique de l'âge de l'information où les algorithmes et les big data prennent de vitesse l'entendement du citoyen-consommateur, ainsi devenu pulsionnel.

This essay reflects on the rhythmic and performatic dimension of the archipelago in order to use it as a heuristic tool to understand the “intelligence” of the Smart City. Recognising the “smart ideology” which has brought to the actual “algorithmic governmentality”, and to the image of the network as keyword for describing any kind of relation in the present, the aim is to propose the idea of the archipelago, through Caribbean authors Antonio Benítez Rojo and Edouard Glissant, as an alternative orientation which gives place to a new understanding of collective intelligence.

From a behaviorist perspective, the desire to upload “minds” is already being realized on a mass, hyper-industrial scale thanks to the convergence of cognitive computing and Big Data. The accusation is that the “mind” is not an entity that exists intracranially. Instead, it is conceived as a process of individuation, which occurs in different modes and numbers. Some narratives of mind-uploading and technics in popular culture are explored: Transcendence (2014, dir. Wally Pfister) and Player Piano by Kurt Vonnegut. The discussed issues consider Bernard Stiegler’s phenomenological notion of originary default and Thierry Bardini’s analysis of junk. Several questions are raised regarding miscalculations, accidents, in addition to Nicolas Agar’s discussion on the end of humanity, and Daniel Dennett’s Multiple Drafts theory within the context of exteriorization, which is considered as constitutive of interiority.

Has today's digital society succeeded in becoming mature? If not, how might a new Enlightenment philosophy and practice for the digital age be constructed that could hope to address this situation? Such a philosophy must take into account the irreducibly ambivalent, 'pharmacological' character of all technics and therefore all grammatisation and tertiary retention, and would thus be a philosophy not only of lights but of shadows. Grammatisation is the process whereby fluxes or flows are made discrete; tertiary retention is the result of the spatialisation in which grammatisation consists, a process that began thirty thousand years ago. The relation between minds is co-ordinated via transindividuation, and transindividuation occurs according to conditions that are overdetermined by the characteristics of grammatisation. Whereas for several thousand years this resulted in the constitution of 'reading brains', today the conditions of knowledge and transindividuation result in a passage to the 'digital brain'. For this reason, the attempt to understand the material or hyper-material condition of knowledge must be placed at the heart of a new discipline of 'digital studies'. The pharmacological question raised by the passage from the reading to the digital brain is that of knowing what of the former must be preserved in the latter, and how this could be achieved. This means developing a 'general organology' through which the social, neurological and technical organs, and the way these condition the materialisation of thought, can be understood. Integral to such an organology must be consideration of the way in which neurological automatisms are exploited by technological automatisms, an exploitation that is destructive of what Plato called thinking for oneself. The task of philosophical engineering today should be to prevent this short-circuit of the psychosomatic and social organological layers, a task that implies the need for a thoroughgoing reinvention of social and educational organisations.

Films use architecture as visual shorthand to show viewers
what they need to know about characters in a short amount of
time. Using a phenomenological approach to look at a diverse
range of international, historical and contemporary films,
this book describes how we as viewers can read architecture
and design on the big screen to see a number of underlying
messages. Architecture’s representational capacity contributes
to the plausibility or realities that are possible in film. The book
provides an ontological understanding that clarifies and
stabilises the reciprocity between our actual and filmic worlds
of illusion and human imagination, thereby shedding light on
both cinema and architecture.

Avvertenza: la tesi qui riportata è stata sottoposta a una lieve revisione formale rispetto alla versione sottoposta alla commissione di laurea.

Condurre una vita associata significa oggi, in buona parte, condurre una vita connessa. Molti degli aspetti della nostra esistenza passano ormai attraverso la rete e i dispositivi che consentono di accedervi: ciò riguarda non solo gli interessi, le relazioni personali o il tempo libero, ma anche la vita lavorativa e la possibilità di usufruire di servizi pubblici.

La versatilità della rete e delle tecnologie informatiche si pone alla radice del loro successo e contribuisce a spiegare la loro diffusione capillare. Questa stessa ramificazione, che ha messo in collegamento tra loro miliardi di utenti in tutto il mondo, ha visto ugualmente l’imporsi nella vita pubblica e nell’economia dei cosiddetti new media. Ciò ha avuto tra i suoi effetti una sostanziale alterazione delle modalità di produzione, diffusione e fruizione degli oggetti culturali, oltre ad imprimere una trasformazione radicale a quel che si è soliti chiamare cultura. A maggior ragione, quindi, chi si occupa di studi umanistici è chiamato a interrogarsi sulle problematiche che emergono da tali rivolgimenti e sui loro esiti possibili.

Abbiamo iniziato tracciando per sommi capi una storia delle origini di internet, inframezzandola con alcuni momenti decisivi che hanno riguardato il diffondersi dell’informatica nella cultura di massa. Ciò ci ha consentito di esaminare sia l’avverarsi di una rete oligopolistica e trasversalmente commerciale, sia quelle aspirazioni e possibilità che non hanno avuto modo di realizzarsi o hanno finito per assumere posizioni marginali. Successivamente, ci siamo concentrati sulle dinamiche economiche sottese allo stato attuale del web, che coinvolgono gli utenti attraverso vari espedienti tecnici finalizzati alla raccolta dati e alla personalizzazione di contenuti e annunci pubblicitari. Inoltre, abbiamo tentato di comprendere, su basi sociologiche e psicologiche, come un’organizzazione degli apparati tecnologici a fini prettamente economici contribuisca a precisare una corrispondente strutturazione delle identità personali, della circolazione d’informazioni, delle esperienze culturali e delle relazioni. Da tali osservazioni empiriche emerge come gli attuali assetti tecnico-economici favoriscano l’ulteriore radicamento di una cultura incentrata su un individualismo egoistico e narcisistico, su relazioni interpersonali strumentali e su un’esperienza estetica compromessa dalle logiche del consumo.

La concretezza di queste stesse osservazioni ha gettato le fondamenta per la costruzione di un percorso filosofico che, a partire dalla teoria dell’individuazione concepita da Gilbert Simondon, approda alle riflessioni sulla tecnica di Bernard Stiegler. Secondo quest’ultimo, l’implementazione diffusa delle tecnologie computazionali a sostegno del consumo corrisponde a una de-individuazione dei singoli e dei gruppi, ossia a un’incapacità di differenziazione che comporta un crollo del desiderio e un irrigidimento mortifero. Tale irrigidimento si attua anche nella sovrabbondanza di esteriorizzazione tecnica che colpisce i saperi, cosicché gli esseri umani finiscono per perdere il loro saper vivere. In conclusione, abbiamo passato al setaccio il pensiero di Maurice Merleau-Ponty, cercando nel linguaggio dei segnali che alludessero a possibilità alternative e alle potenzialità taumaturgiche del linguaggio stesso. Come si vedrà, tali segnali assumono una luminescenza eccezionalmente vivida nella parola letteraria.

Las transformaciones impulsadas por el capitalismo contemporáneo siguen siendo objeto de debate y de cuestionamiento para un nutrido número de autores. Entre ellos destaca la escuela francesa y, particularmente, la obra de Bernard Stiegler. En este trabajo nos proponemos recomponer los principales elementos de su crítica a las sociedades contemporáneas a través de tres esferas en las que se sostiene su pensamiento: la noción de tecnicidad originaria, la mirada sobre las mutaciones del capitalismo hiperindustrial y las apreciaciones sobre la puesta en jaque de la esfera cultural. A partir de allí nos detendremos brevemente en sus análisis de las sociedades automáticas comprendiendo el ímpetu de fenómenos como la economía de las plataformas, la proletarización generalizada (del saber hacer, del saber vivir y del saber teórico), la nueva ecología de la atención y la potencia de la gubernamentalidad algorítmica. Sobre este último punto señalaremos sus deudas con el pensamiento deleuzoguattariano y simondoniano. Por último, observaremos algunas  propuestas stieglerianas para cambiar el curso de las sociedades contemporáneas.

EN
Imagination was conceived as a mediating power way before the concept of media became a hot topic of philosophy. One might refer not only to Plato, but also to Aristotle or to Stoic phantasia kataleptike, or to Hume, and especially to Kant, for whom imagination was a mediating agent as long as it provided the synthesis of sensory manifold. According to Kant, the schematism of perception was supposed to be the function of imagination. Einbilidungskraft actualizes the function of transcendental schematism, i.e., accumulates the multitude of varying experiences into sketches of meaning, creating the initial models for perception. It is namely because one imagines, ones manages to orientate through mediation; or – to  be more precise – the mediation and imagination coincide.

The paradox is that the process of the strong identification, through obeying the “will of bombarding multiplicity of images”, coincides with the distanciation of any unity. Human mind merges with the virtual, losing any connection to the world, that presumably remains alien to any technological impact. However, natural, organic, biological, subconscious, alien is not supposed to be rediscovered outside technological, but namely through it, by intensifying the disrupting power of machineries, by provoking the virtual fields to reshape their preconceived order, or by intermediating the media. Interruption of flux always presents itself as a call for undetermined, unexpected, unforeseen.

Reconsideration of the problem of the imaginary effaces the distinction between interiority and exteriority, redefining he field of interaction between sensorial and super-sensorial. The renewed understanding of the imaginary extends the analysis of the imagination, unleashing it from problem of subjectivity as well as disclosing the intertwining between ontological and epistemological realms. Cornerstone of such a concept can be found in Derrida’s spectral hauntology: both false consciousness and ideological mystification are not the products of dissociating phantasies, but refer to the irreducible field of the spectral – the third dimension, which is the creative force that cannot be equated with an individual mind. The ghost unveils the uncertainty as the irreducible realm where the imaginary manifests itself not through the repetition or representation of reality, but rather functioning as creative factor or the generative matrix of reality itself.

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LT
„Įsivaizduojamybė“ yra filosofinis bandymas permąstyti vaizduotės problemą atsietai nuo vidujybės ir išorybės perskyros. Sankirtoje tarp technologijos, meno ir filosofijos, ši knyga iškelia klausimą apie pilkąsias zonas, kuriose neįmanomos griežtos ontologinės skirtys. Šiame kontekste ir meno kūrinys suprantamas kaip įvykis, kurio virtualioji plotmė išlieka tiek pat reali, kiek ir aktualioji.

Atsisakius psichologizuotos sampratos, pagal kurią vaizduotė tėra dar vienas „vidinis sugebėjimas“, įsivaizduojamybė atsiskleidžia savo tranzityvų pobūdį, steigiantį perėjimus, kaitas ir mutacijas. Atsiliepdama į perfomatyviąją plotmę, vaizduotė veikia tiek kuriant vaizdus, tiek juos patiriant. Šis kūrybos veiksmas sąlygoja vaizdų atsiradimą, bet kartu turi būti vaizduotėje pratęstas ir išžaistas juos suvokiant. Būtent todėl, kad vaizduotė keistu būdu nuolat siejasi su pačiu pasauliu, dažnai negalime tiksliai pasakyti, kur prasideda, o kur baigiasi įsivaizdavimo veikimo laukas.

Sumišimas, buvimas „tarp“, įstrigimas nevisavertėje būtyje, kurią reikia išspręsti nebūtimi, yra mąstymo apie įsivaizduojamybę išeities pozicija. Ja remiantis vaizduotė atsiskleidžia ne kaip būties imitatorė ir kopijuotoja, bet kaip egzistavimą atrandantis ir įgyvendinantis veiksnys. Būtent tuomet tarpinė sritis, kurios negalime suvokti tuomet, kai tikrovę redukuojame į griežtą parmenidišką perskyrą tarp Būties ir Niekio, atskleidžia savo protėjišką pirmapradiškumą ir galią.

'Der Mensch ist der "wichtigste Rohstoff", weil er das Subjekt aller Vernutzung bleibt, so zwar, daß er seinen Willen unbedingt in diesem Vorgang aufgehen läßt und dadurch zugleich das "Objekt" der Seinsverlassenheit wird' (Martin Heidegger, Überwindung der Metaphysik).

Putting the question of the long development and inheritance of immune functions (phylogenesis) in touch with that of cultural inheritance (epiphylogenesis), the article questions lines of continuity between somatic mutation, consciousness, technics, time, and media. For instance, drawing on a tradition that acknowledges Immanuel Kant, Edmund Husserl, Theodor Adorno, and Martin Heidegger, Bernard Stiegler’s attempt to mobilize the structure of the trace in the philosophy of Jacques Derrida results in a profound challenge to a technics that can be regarded as a powerful complement to biological evolutionary inheritance.

Praise for the Book vi zombie apocalypse-is something hopeful regarding how thought may be re-animated anew. This positive message for a challenging era will undoubtedly make this book popular with anime-loving students, whilst propelling new directions for film studies, philosophy, film-philosophy, Deleuze and Guattari studies and a host of related areas.-David Martin-Jones, Professor of Film Studies and author of Cinema Against Doublethink, Glasgow University, UK The third eye: How do we view the world through animation? Through distorted mirrors, nostalgic music, or wild dreams? The philosophical kaleidoscope in Thinking with Animation leads us on a journey, reliving classic works from Miyazaki Hayao, Shinkai Makoto, Dazai Osamu, Emily Gravett… in myriad reflections, through the third eye. There are divergent perspectives of how we see the human, nature and the divine, how we place ourselves in the universe, how we pass through different cultures, but always uniting to hear the call of humanity.-Miaotong Yuan, Associate Professor, Communication University of China This new and exciting collection of essays on animation engages topics and issues usually found in animation including machine and technology, nature and civilization, and psychoanalysis. Yet, without reducing animation to a philosophical or theoretical construct, the essays explore major works by Japanese auteurs, through rigorous dialogues with such thinkers as Heidegger, Deleuze, Kristeva, and Benjamin, and offer refreshing perspectives for teachers and students interested in animation.

: The article addresses a problem of mediation through the lens of imagination. An idea of " intermedial imagination " — a critical faculty that bears witness to the world's out–of–jointness " — proposed by Pietro Montani is analysed and brought in the context of Bernard Stiegler', Gilles Deleuze's and Jacques Derrida's thinking. In this way, imagination is associated with various functions of montage, rather than synthesis, as well as revealed as the power of overcoming clichéd forms and fetishes through its shape–shifting and unprecedented transformations. The article also offers an analyses of exhibitions by Raimundas Malašauskas (Photo Finish in Vilnius, and the Lithuania/Cyprus " oO/Oo " Pavilion at the th Venice Biennale) and the avant–garde performances of Romeo Castellucci.

This paper was presented as a keynote lecture at the international conference Designing and Planning the Built Environment for Human Well-Being, held at the University of Oulu in Finland, 23-25 October 2014. It is an expanded version of a paper first given at the Royal Danish Academy of Fine Arts in Copenhagen in November 2012, and published as a chapter in the book Towards an Ecology of Tectonics: Rethinking Construction in Architecture, edited by Anne Beim and Ulrik Stylsvig Madsen (Stuttgart: Edition Axel Menges, 2014).

The paper also builds on the arguments first presented in the book chapter Architecture, Technology and the Body: From the Prehuman to the Posthuman (2012), which set out a new theoretical framework for understanding the relationship between architecture and embodiment by questioning the now commonplace view of the body’s prosthetic relationship with technology. Drawing on the work of contemporary thinkers such as Bernard Stiegler, Raymond Tallis, and Tim Ingold, it argues that rather than treating new technological extensions of the body as in some way threatening to our sense of self, we should instead see them in a more positive way as part of a longer developmental trajectory in which ‘the human’ and ‘the technological’ are in fact mutually co-constitutive. By considering these issues within the framework of recent advances in evolutionary, cognitive and neuroscientific theory, the paper tries  to draw out some of the more significant implications of both human and technological embodiment for designing, making and thinking about architecture today.

Christopher Nolan diagnoses a death drive impulsing our civilisation and its tenacious push towards governance by hyper-surveillance and towards climate catastrophe. He finds this death drive within our technocratic hubris intending to « fix » everything by means of social engineering and now by geo-engineering. The hyperbolic image of this techno-fix is the Algorithm. Nolan's proposed solution is to reverse the algorithmic reversal of desire into drive, to resist the full calculability of desire, to operate on a faith outside techno-nihilism. He invites us to de-algorithmise desire and to tenetise the future.

Book Review of Dominic Pettman's "Infinite Distraction: Paying Attention to Social Media" (Cambridge: Polity, 2016)

Full Reference:

'Pettman, Dominic, Infinite Distraction: Paying Attention to Social Media. Cambridge: Polity, 2016', Theoria: A Journal of Social and Political Theory, 63, 1 (2016), 75-77

In today's society of humans and machines, automation, animation, and ecosystems are terms of concern. Categories of life and technology have become mixed in governmental policies and drive economic exploitation and the pathologies of  everyday life. This book both curiously and critically advances the term that underlies these new developments: machine. https://meson.press/wp-content/uploads/2019/04/9783957961488-Machine.pdf

Nous sommes aujourd’hui confrontés, à travers
les objets techniques comme la réalité virtuelle ou, plus quotidiennement les images des jeux vidéo, à un changement qui affecte non pas les objets de la percep- tion mais la perception elle-même. Ce changement
a un nom qui est aussi un des grands impensés de la philosophie du xxe siècle : la « perception artificielle ». À travers les textes d’Edmund Husserl, Jacques Derrida et Bernard Stiegler et en s’appuyant
sur des cas empruntés tant aux jeux vidéos et aux dispositifs de simulation qu’au cinéma, Elsa Boyer
se livre à une enquête philosophique à la fois radicale et profonde. Car c’est la perception elle-même que son artificialité l’amène à repenser, par-delà l’opposition entre le réel et l’imaginaire. Relisant Husserl après Derrida et confrontant le dernier au fantôme du premier, Elsa Boyer nous montre comment la réalité virtuelle nous oblige à (re)faire de la philosophie.

Deleuze and Guattari never identified as anarchists, nor do they seem to know much about its historical development or continued praxis. Yet their individual and collective work belies this apparent and willful oversight through a steady consideration of revolutionary subjectivity and active political experimentation.

Chantelle Gray argues that while we cannot - and should not - attempt to call them anarchists, their work resonates with core anarchist principles such as prefiguration, careful experimentation and emergent strategies aimed at creating a feeling that life is worth living. This involves paying attention to both joyous affects and sad passions, which necessitates the affirmation of all of chance and, from that, fabulating new modes of existence. By bringing together the philosophy of Deleuze and Guattari with the theory and practices of anarchism, this book demonstrates that fabulating the future is nothing short of a noetic act, making reasonable something which initially was senseless.

In On Touching, Derrida commends philosopher Jean-Luc Nancy for ‘taking into account [the] plasticity and technicity “at the heart” of the “body proper”’. Specifying the meaning of this plasticity and technicity’ Derrida writes, the ‘[s]upplementarity of technical prosthetics originarily spaces out, defers, or expropriates all originary properness: there is no “the” sense of touch, there is no “originary” or essentially originary touching before it’. What is ‘proper’ or ‘original’ to the body, it seems, is not any set of properties or capacities – including sensorial or perceptual powers – but rather the ‘plastic and substitutive structure of prosthetics’, the very possibility of the body’s ‘technical’ supplementation.

This article critically examines the reading of Rousseau by the French philosopher Bernard Stiegler. In the first volume of Stiegler's influential multi-volume work La technique et le temps (Technics and Time) he argues that the origin of the human is inseparable from that of technical prosthesis (what he calls organised inorganic matter or ‘technics’). Stiegler takes up this question initially in relation to the problem of anthropology. The immediate starting point for this discussion of anthropology is Rousseau who is, as Stiegler puts it, ‘. . . the pivot between the anthropological question promoted to philosophical rank and the beginning of scientific anthropological theory’. Stiegler’s discussion is focused on the conjectural history provided by the Discourse on the Origin and the Foundations of Inequality Among Men and especially Rousseau's claim that originally man has no need for tools.
This article outlines Stiegler's reading of Rousseau and offers some criticism of Stiegler's argument about the aporetic origin of the human.

Le genre littéraire « science-fiction » (ou « SF »), qui semble stimuler la pensée à divers titres, est pris entre une contrainte étrange (la thématisation presque folklorique de la « technoscience » future) et une variabilité infinie tout autour de cette contrainte. Nous nous proposons d’analyser les arcanes de ce genre à la lumière de la notion, empruntée à A. Badiou, de « procédure de vérité », qui est un puissant modèle pour ce type de tensions productives. Conformément à cette lecture, qui suggère que la SF cache, en un sens, un mystérieux « cœur » procédural, nous proposons de modéliser une partie de ce noyau fuyant par la notion, empruntée à B. Stiegler, de « désajustement », notion qui caractérise le rapport périodiquement et systématiquement problématique du technique et du social. Nous élaborons ensuite deux constats. Premièrement, la guerre froide théorique entre la « philosophie analytique » (méthodologiquement centrée sur la logique mathématique) et la « philosophie continentale » (tout le reste de la philosophie mondiale contemporaine !) fait toujours rage de nos jours : notamment du fait de l’alliance « politique » de la logique et de l’informatique. Deuxièmement, le rêve (propre aux analytiques) de l’« intelligence artificielle » a vécu et les omniprésentes retombées technologiques de l’informatique (dont l’internet), qui sont censées jouer comme puissant argument de marketing pro-analytique, ne sont en fait qu’un triste et trompeur lot de consolation, cachant une agonie théorique désespérée qui se transforme en rage pratique méthodique. Partant de ces deux constats et en nous appuyant sur l’analyse de l’articulation « fantasme/perversion » proposée par J. Lacan et précisée par S. Žižek (comme symétrisation « a<>$ » du mathème « $<>a »), nous proposons de voir dans le genre SF, lu comme « désajustement onirisé », un prisme possible et puissant, révélateur d’une bataille théorique capitale de cette guerre froide philosophique. Dans cette bataille, peu visible sinon, qui tourne autour du statut théorique et politique du « rêve », il y va de l’autorité, du fantasme et de la perversion d’un « complexe logico-informatique » (tristement comparable au « complexe militaro-industriel »), ainsi que de son projet, tout aussi dangereux qu’insistant, d’effacer tout à fait du champ du pensable et de l’agir la notion mathématique et philosophique de « structure ».

本文藉Sherry Turkle關於人與電腦關係橫跨三十年的三部著作，探討自我意象在這過程中的嬗變。從個人電腦的出現到當前的情緒機器人與社交媒體，自我的形象歷經人將思維投射到電腦，到人在網路空間中創造新的身分認同，及至晚近社交媒體隨時在線狀態塑造出一個受牽絆的自我三個階段的變化。藉由將社會和經濟制度對技術的挪用納入考察，本文擴充了Turkle所探究的人與電腦關係的社會心理維度，將之置於技術發展與資本主義結合的這個整體條件來看。本文指出，資本主義邏輯對社交媒體的技術層面的挪用，讓社交媒體的「關係」成為商品，從而破壞了原初以友誼和參與為動機的社會性關係，只流於受機器自動連接的關係網絡支配的社交關係。最後，本文借用法國技術哲學家Bernard Stiegler的觀點，思考如何在這個大規模破壞人際關係的技術環境中重建社會性。本文指出兩個可著力的方向：其一，在社交媒體環境中重建真摯的人際關係；其二，扭轉社交媒體當前的資本主義邏輯，建立一種貢獻的經濟。

Stiegler’s philosophy poses a contest between two opposing forces in subjective life. On one side, the tendencies of a consumerist, hypermediated world produce a subject whose existential pursuit of satisfaction conforms to market offerings and to the near-instantaneous temporality of the internet. Stiegler worries that this instantaneity enervates the affect and libidinal investments of the subject to produce an exhaustion of desire, a debility of love, and a cascade of unhappy effects throughout political and spiritual life. Against these tendencies, Stiegler poses the force of love as the binding, narcissistic force of consciousness itself. Love suffers a present insufficiency, aims at a future fulfillment, and thereby sustains the future as a future of possibility and desire. Love thus fundamentally appears in Stiegler’s philosophy as narcissistic éros. With philía, a sublimation of éros, the ideal coherence one desires for one’s future broadens from the self to one’s City’s ideal becoming. Philía gives a more political context—the We, the City—for generating individuation out of essential self-love. The philosopher, loving wisdom, quests to refine his or her faculty of loving no less than seeking wisdom in relation to the ideal becoming of the City. The figure of the engaged amateur offers a less explicitly philosophical image of a lover whose devotion to an object individuates the self and cultivates the individuation of the community. Altogether, the essay highlights individuation as the key concern for Stiegler’s philosophy and describes how Stiegler develops the stakes of individuation in terms of éros and philía.

The paper attempts to read Deleuze and Guattari's geophilosophy as a conceptual tool able to produce a theoretical alternative to the so-called Anthropocene, i.e. the supposed new geological era at the same time driven and threated by the Anthropos. After a critical analysis of the very concept of Anthropocene, I use Eduardo Viveiros de Castro's anthropological work to provide some key elements useful to elaborate a political ecology based on Amazonian perspectivism as an interdisciplinary development of Difference as such. By using several examples of such a development, I try to show the theoretical pertinence of Viveiros de Castro's concrete and situated geophilosophy. The last part of the paper attempts to cross Amazonian perspectivism with Simondon's concept of individuation and Stiegler's negentropic and negentropological perspective based on locality and geo-satellite localization as geo-philosophical concepts.