/lit/ - Literature

>We are approaching such a state of symbiosis with machines, indeed, it is probably already here in some contexts. But is this really something that we should celebrate, or is the logic of symbiosis as an ontological understanding in itself problematic? In such a vision, the perfection of the fourth synthesis reconstructs the organization of images. Indeed, the transcendental imagination is becoming a passive force of synthesis, because the recognition process can be short- circuited: the future is always the present. Deleuze, in Difference and Repetition, has identified this temporal structure as the third synthesis of time. The first synthesis of time is the time of habitudes, the Humean time that we discussed earlier in this book; the second synthesis of time is the active and passive synthesis of memory; the third synthesis of time is the repetition “by excess, the repetition of the future as eternal return.” It is clear that Deleuze wasn’t thinking about the tertiary protention of algorithms and digital objects; he was addressing the temporal constitution of subjectivity through three syntheses of time. In contrast to the repetition of passive habitudes and the repetition of memories, the third synthesis of time as the repetition of the future is the highest level of synthesis: the eternal return of the not- yet- present. Deleuze takes a similar path to Heidegger in taking time as the foundation of subjectivity, which is the form of the determinable in addition to the “I think” (determination) and “I am” (undetermined). Deleuze saw this as the cerebral response of Kant: “the form under which undetermined existence is determinable by the ‘I think’ is that of time.”

>The organization of digital objects through the standardization of data structures and the invention of algorithms is not simply what has fashionably been called the “organization of knowledge” but is also the organization of time. The making- present has its primordial mode of bodying forth to the world, is redirected to the abstractness of the pseudo “We” and “I.” The imagination based on the programming of intersubjectivity through interobjective relations is an attempt to enact this, and it is no surprise to find that social norms are increasingly easily formed because of this programmability. That is to say, technological normativity is the source of social normativity.

>The industrialization of categories and algorithms has become the fundamental agent in the synthesis of time today. All kinds of censors, CCTV, and pattern recognition technics are contributing to the new form of protention. This is a technical tendency, rather than a technical fact, accompanying the digitization process.

-- YH/OEDO

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