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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Such is why the political task of what Hardt and Negri call the multitude must consist in the actualisation of this potent m achinic becoming within nature and the production of the form of the collective subject anew: On the one hand, we see that all technological prostheses are to be measured exclusively in terms of whether they have the capacity to reproduce existing human func- tioning: Notes on Derrida’s Inheritance of Marx.
Hansen objects, ‘it simply cannot be extended to cover the category of modern production’: It may have something to do with the difficulties Freud encountered. Request removal from index. The real object isn’t the object that you see in the mirror.
In one slightly perverse sense, to which we shall return at the very end of this book, we might go so far as to argue that contem- porary philosophy of technics is scarcely a philosophy of ‘technology’ at all inasmuch as the empirico-transcendental technological ‘condition’ it seeks to describe is both everywhere and nowhere: Firstly, Marx holds that capital- ism’s constant reduction of necessary human labour techhicity through the real subsumption of labour has the ironic effect of maximising free or disposable time for the individual labourer.
Originary Technicity: The Theory of Technology from Marx to Derrida by Arthur Bradley
Perhaps most importantly, however, what follows is not simply a simple his- tory or genealogy of Derrida’s theory of originary technicity but an attempt to offer a critique of that theory. Reading Cassirer and Simondon Diffractively.
Setup an account with your affiliations in order to access resources via your University’s proxy server Configure custom proxy use this if your affiliation does not provide a proxy. Yet, what remind us of these mechanical processes are, appropriately enough, real, concrete machinic phenomena: For me, originary technicity – whether transcendentalist or empiricist, idealist or materialist, odiginary, humanist or posthumanist, ontological, deconstructive or genealogical – still remains in the thrall of what Brsdley calls the anthropological machine: Marx’s steam engines and water mills; Freud’s Mystic Writing Pad; Heidegger’s hydroelectric dams, power stations and allusions to quantum physics; Lacan’s automatic camera; Derrida and Stiegler’s digital technologies and, today, the auto-hetero- poietic machine that is the self-organising, self-regulating, ofiginary and emerging organism or body.
We follow the very same procedures as the machine. Rodrigo Barbosa marked it as to-read Sep 28, The Origins and Crisis of Continental Philosophy.
Arthur Bradley, Originary Technicity: The Theory of Technology from Marx to Derrida
If Derrida is right to take Freud to task for his naively anthropocentric account of the machine as an inferior prosthesis to the human, we tdchnicity wonder whether there is still a kind of anthropocentrism in a reading that sees even the most sophisticated mnemic systems as nothing more than a liberated imitation of existing human capacities: This is accomplished via: The Jewish Question Revisited: Approaches from Continental Philosophy.
Perhaps more revealingly still, we could argue that Derrida has every bit as instrumentalist twchnicity investment in the machine as Freud: He realises that the brain is a dream machine. If there is one machine, in other words, then this always implies the existence of other machines and ultimately of machine systems, all working together in tandem, like the factory.
History of Western Bradldy.
Originary Technicity: The Theory of Technology From Marx to Derrida
Heather Bloor marked it as to-read Mar 16, As is now very well known, his the- sis is that the inherently contradictory logic of capitalism itself is what produces the conditions that will bring about its destruction: This is how the circulation of speech begins, and it swells to the point of constituting the tevhnicity of the symbol which makes algebraic calculations possible.
Kevin marked it as to-read Nov 08, The ego is somewhere, it’s in the camera. To what extent, in other words, does the sense of the Uncanny reside in the traumatised psyche of the observer – Nathaniel – or might it be generated by something within the technology itself?
It is crucial, of course, to set this specific question against the backdrop bradlsy the psychoanalyst’s broader intellectual project at this stage of his career, namely, the cri- tique of the Cartesian philosophy of consciousness that survives all the way up to phenomenology Husserl, Merleau-Ponty and Ego Psychol- ogy Hartmann.
In Freud’s account, technological materiality seems to exist only in technictiy to heuristically reveal the immateriality of mind. That is already tcehnicity to raise the question – What is left in the mirror? This is the real meaning of the materialist definition of consciousness.
It could not but occur because, as David Wills recently argues, what it describes is ‘the turn into a technology that was always there’ even from the very beginning. In this sense, Derrida argues, Freud opens up the possibility of a deeper – rather than merely analogical – technicity of the psyche: We saw in technicitu previous chapter how historical materialism insists upon the essentially human character of labour – we are apparently the only being who labours even if, in a deeper sense, we are ourselves the products of labour – and now we can see that psy- choanalysis assigns an equally problematic defining role to thought.