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Digital Dionysus: R. Scott Bakker

9/12/2017

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by Steven Craig Hickman
Picture
Reading R. Scott Bakker’s essay in The Digital Dionysus: Nietzsche and the Network-Centric Condition (ed., Dan Mellamphy, Nandita Biswas Mellamphy). I keep thinking to myself how Scott truly is a thinker of one thought, a thought that has become monomaniacal in his life: the notion that for all our knowledge, our philosophies, we are little more than creatures of absolute neglect – error prone, biased, and bound within a circular world of ignorance and delusion, creatures whose evolutionary history is shrouded in the mystery and origins of the Mind. And, yet, for all our knowledge we are still ignorant of the one thing we seek beyond all other things: what is this thing we are, do we have a soul, and – above all do we even exist: is this thing we are anything more than a linguistic construct, a fool’s game for philosophy or the sciences? For Scott the answer resides in the dilemma of intentionality. Since Kant we’ve been looping in a false infinity of questions concerning the Mind, Self, and Consciousness.
His defense of the sciences, especially of the neurosciences seems more of a continued search for a skeptical faith beyond skepticism – a sought for certainty that his one thought will prove its absolute integrity in the end, putting his own skeptical and ironizing self to sleep for good.  As he states it:
We now know that only a fraction of the estimated 38,000 trillion operations per second processed by the brain finds its way to consciousness. This means that experience, all experience, is profoundly privative, a simplistic caricature of otherwise breathtakingly complex processes. (p. 156).
It’s this privative character of our knowledge that fascinates and disturbs Scott. Our reliance on knowledge is borne of our absolute ignorance and neglect rather than any true understanding of ourselves or reality. For millennia philosophers have repeated for the most part the same gestures, the same routes between ignorance and knowledge. In this essay Scott gives us a peak at his early growth as a thinker and questioner of this problem. As a young man his interests in the sciences has led Scott at the early age of 14 to became a full blown nihilist. His confrontation with Descartes was crucial in forging his move to delve into the contemporary landscape of the anti-realists, especially the work of Jacques Derrida. As Scott says of Descartes attempt, given the collapse in confidence wrought by the new sciences of the seventeenth century, to place knowledge on a new, secure, subjective foundation. “Just who did the guy think he was fooling, really?” (p. 148)
Against the dualism and subjective foundation of knowledge grounded in Descartes famous: “I think, therefore I am,” Scott would return to Nietzsche’s notions of an impersonal agency at the core of our inhuman being concluding that the thing that thinks is an “it” – that “it” thinks rather than there being any sense of Self/Subject. In this sense Scott following Nietzsche displaces the notion of agency into the unconscious functions of the brain itself:
Even though we like to think our thoughts come from our prior thoughts, which is to say, from ourselves, the merest reflection shows this cannot be the case, that each thought is dropped into consciousness from the outside, and that hence the “I” is born after the fact. (p. 148)
The “I” is a retroactive thought-form, a trick of our interpellation of our ignorance and access to the actual state-of-affairs of the brain’s hidden processes. Having no access to the brain’s dark hinterlands we assume it is we who think, that we have a Self-Soul. After reading Sartre’s reformulation of the cogito in Being and Nothingness, combined with his readings of Nietzsche, Scott would reformulate Descartes foundational gesture with one of his own, saying: “it thinks, therefore I was” (p. 148). This acknowledgement of thought as being pre-processed in the brain, and our receiving it after the fact as historical data rather than present thinking makes of us mere passive recipients of this process rather than active agents. This gesture against free will and the culpability of our philosophical heritage would from that point forward come to play a major part in Scott’s quest to displace philosophy with the sciences as foundational for any future thought concerning the human condition.
Yet, all of this would come much later for Scott after entering university was confronted with the legacy of new French thought which in that era was bound to the post-structuralist world of Derrida’s deconstructionism of the Western metaphysical tradition of “presence”. Scott by the age of 28 would become both a disciple and fellow laborer in that heritage, having displaced his early nihilist proclivities and anti-intentionalist stance with a full tilt Heideggerian phenomenological intentionality. At the height of his powers and triumphant in his belief in the efficacy of philosophy he would meet a young student who like his younger self was a nihilist. Scott would take it upon himself to convert this young man to his new found faith in post-structuralist philosophy. The young man would hear him out, let me speak of Heidegger to Derrida only asking for details of this or that specific concept or idea from time to time. At the end the young man would answer Scott’s summons to repent his ways and become a convert to the post-structuralist cause, saying:  “Well, that despite the fact that philosophy hasn’t resolved any matter with any reliability ever, and, despite the fact that science is the most powerful, reliable, theoretical claim-making institution in human history, you’re still willing to suspend your commitment to scientific implications on the basis of prior commitments to philosophical claims about science and this… ontological difference.”
Bakker was taken aback, stunned by this observation, and would hem-and-haw, mumbling about this and that argument in Heidegger or Derrida etc., but in the end he admitted defeat: “outside the natural sciences there was no way short of exhaustion or conspiracy to end the regress of interpretation” (p. 149). Of course at the heart of most post-structuralist thought was the aporia, the knot of difference (Derrida proclaims that today, more than ever, “this predilection [for paradox and aporia] remains a requirement.) – a black hole in rhetoric and discursive thought that opened up an abyss or irony and skepticism. For Derrida there were three such aporias: “the epoche of the rule,” “the ghost of the undecidable,” and “the urgency that obstructs the horizon of knowledge”: at the heart of this paradoxical situation is that nothing can ever be decided definitively, everything is tentative and under the suspicion of the impossible; and, yet, one must decide, one must invent the possible therefore one chooses in ignorance, one decides. This is why in Western thought Justice is Blind. Under this notion of the undecidable is this suspicion that there is no foundation, no ground, no end to the endless questioning, no place of rest for the weary philosopher king in his gestures to make closure on knowledge. Instead there is only the bitter and endless dialectic of philosophy itself in its eternal contamination of generation after generation wandering in the useless loops and circuits of ignorance and neglect. For these philosophers nothing could ever be known for certain, only the endless uncertainty of irony and skepticism without end.
This realization awakened Bakker out of his dogmatic stupor: “So, back to the “bullshit” it was. I should have known. After all, I had only spent fourteen years repeating myself.” (p. 150) Ultimately this would lead him to disconnect from philosophy, say goodbye to the intentional stance and reenter the fold of those who offer commitment to the sciences rather than the “folk psychology” of an outmoded heritage in metaphysics and speculation: “Though we cannot yet say what a given experience “is,” we can say that the final answer, like so many answers provided by science, will lie far outside the pale of our intuitive preconceptions—perhaps incomprehensibly so.” (p. 156)
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    Steven Craig Hickman - The Necrophilic Vision of J.G. Ballard
    Steven Craig Hickman - Crash Culture: Panic Shock, Semantic Apocalypse, and our Posthuman Future
    Steven Craig Hickman - J.G. Ballard: The Journey to Nowhere
    Steven Craig Hickman - J.G. Ballard: Chrontopia and Post-Consumerist Society
    Steven Craig Hickman - J.G. Ballard: Chronopolis – Time Cities and the Lost Future
    Steven Craig Hickman - Neurototalitarianism: Control in the Age of Stupidity
    Steven Craig Hickman - Thomas Ligotti: The Abyss of Radiance
    Steven Craig Hickman - Thomas Ligotti: The Red Tower
    Steven Craig Hickman - Thomas Ligotti: Dark Phenomenology and Abstract Horror
    Steven Craig Hickman - Thomas Ligotti: The Frolic and the Wyrd (Weird)
    Steven Craig Hickman - Thomas Ligotti, Miami: The Collapse of the Real
    Steven Craig Hickman - Thomas Ligotti: Vastarien’s Dream Quest
    Steven Craig Hickman - The Epoch of Care: Transindividuation and Technical Individuals
    Steven Craig Hickman - Rethinking Conceptual Universes
    Steven Craig Hickman - Bataille’s Revenge
    Steven Craig Hickman - The Excess of Matter: Bataille, Immanence, and Death
    Steven Craig Hickman - Hyperstition: Metafiction and the Landian Cosmos
    Steven Craig Hickman - Babalon Rising: Amy Ireland, Artificial Intelligence, and Occulture
    Steven Craig Hickman - R. Scott Bakker: Reviews of Yuval Noah Harari’s Homo Deus
    Steven Craig Hickman - R. Scott Bakker: Medial Neglect and Black Boxes
    Steven Craig Hickman - Let Death Come Quickly
    Steven Craig Hickman - Hyperstition Notes: On Amy Ireland
    Steven Craig Hickman - Amy Ireland: Gyres, Diagrams, and Anastrophic Modernism
    Steven Craig Hickman - Accelerationism: Time, Technicity, and Superintelligence
    Steven Craig Hickman - Death & Capitalism: The Sublime War Machine
    Steven Craig Hickman - Deleuze & Guattari: Accelerationism – Diagnosis and Cure?
    Steven Craig Hickman - BwO – Deleuze and Guattari: The Impossible Thing We Are Becoming
    Steven Craig Hickman - Deleuze & Guattari: Culture of Death / Culture of Capital
    Steven Craig Hickman - Deleuze & Guattari & Braidotti: On Nomadic vs. Classical Image of Thought
    Steven Craig Hickman - Vita Activa: Deleuze against the Contemplative Life?
    Steven Craig Hickman - Deleuze’s Anti-Platonism
    Steven Craig Hickman - Deleuze: Transcendental Empiricist? – Fidelity and Betrayal
    Steven Craig Hickman - Poetic Thought for the Day : A Poetics of Sense & Concepts
    Steven Craig Hickman - Wild Empiricism: Deleuze and the Hermetic Turn
    Steven Craig Hickman - A Short History of the City and the Cathedral
    Steven Craig Hickman - Future Society: The Cathedral of Managed Society
    Steven Craig Hickman - Nick Land and Teleoplexy – The Schizoanalysis of Acceleration
    Steven Craig Hickman - Felix Guattari: The Schizo, the New Earth, and Subjectivation
    Steven Craig Hickman - The Gnostic Vision in the Sciences
    Steven Craig Hickman - François Laruelle: Future Struggle, Gnosis, and the last-Humaneity
    Steven Craig hickman - Smart Cities and Dark Neoliberalism
    Steven Craig Hickman - The Governance of the World
    Steven Craig Hickman - ON Dark Realism - Part One
    Steven Craig Hickman - ON Dark Realism: Part Two
    Steven Craig Hickman ​- ON Dark Realism: Part Three
    Steven Craig Hickman - In the time of capital
    Steven Craig Hickman - Niklas Luhmann: Mass-Media, Communications, and Paranoia
    Steven Craig Hickman - Deleuze/Guattari: ‘Stop the World!’
    Steven Craig Hickman - The Schizorevolutionary Project : Escaping to the Future of New Earth
    Steven Craig Hickman - Deleuze/Guattari: The Four Schizoanalytical Thesis
    Steven Craig Hickman - The Dark Side of Time
    Steven Craig Hickman - Digital Dionysus: R. Scott Bakker
    Steven Craig Hickman - Hyperstition: Technorevisionism – Influencing, Modifying and Updating Reality
    Steven Craig Hickman - Paul Virilio: The Anti-City
    Steven Craig Hickman - Maurizio Lazzarato: Homage to Felix Guattari
    Steven Craig Hickman - Phantom Monsters: Nationalism, Paranoia, and Political Control
    Steven Craig Hickman - Memory, Technicity, and the Post-Human
    Steven Shaviro - Accelerationism Without Accelerationism
    Steven Craig Hickman - Posthuman Accelerationism
    Steven Craig Hickman - The Age of Speed: Accelerationism, Politics, and the Future Present
    Steven Craig Hickman - Weird Tales: Essays and Other Assays
    Thomas Nail on Deleuze and Badiou - Revolution and the Return of Metaphysics
    Terence Blake - LOVECRAFT NOETIC DREAMER: from horrorism to cosmicism (Part 1)
    Terence Blake - LOVECRAFT NOETIC DREAMER: from horrorism to cosmicism (Part 2)
    Terence Blake - SYSTEM AND CLARITY IN DELEUZE’S OPUS
    Terence Blake - UNCONSCIOUS JUNGIANS
    Terence Blake - BADIOU’S HORSESHOE: substance vs sparks
    Terence Blake - ZIZEK, DELEUZE, JUNG: the analogical self versus the digital ego
    Terence Blake - THERE IS MADNESS IN THIS METHOD
    Terence Blake - IS OLD AGE A CONCEPT?: Notes on Deleuze and Guattari’s “What is Philosophy?” (1)
    Terence Blake - CONCEPTS OUT OF THE SHADOWS: Notes on Deleuze and Guattari’s “What is Philosophy?” (2)
    Terence Blake - TRANSVALUE DELEUZE: an ongoing project
    Terence Blake - DELEUZE: philosopher of difference or philosopher of multiplicity
    Terence Blake - CONVERSATION WITH DELEUZE: pluralist epistemology and life
    Terence Blake - LARUELLE AND DELEUZE: from difference to multiplicity
    Terence Blake - LARUELLE’S “QUANTUM”: nostalgic obscurity and the manipulation of stereotypes
    Terence Blake - LARUELLE AND WAVE ABSOLUTISM: against quantum integrism
    Terence Blake - LARUELLE’S BLINDSPOTS: Deleuze on style, heuristics, and the topography of thought
    Terence Blake - LARUELLE’S DE-PHILOSOPHY: confirmation bias legitimated
    terence blake - DELEUZE’S REPLY (1973) TO LARUELLE’S CRITIQUE (1995)
    Terence Blake - FROM NON-STANDARD TO SUB-STANDARD: Laruelle’s syntax of scientism
    Terence Blake - STIEGLER, “IDEOLOGY”, AND POST-STRUCTURALISM
    Terence Blake - Deleuze, Klossowski, and Hillman on psychic multiplicity
    Terence Blake - DELEUZE, BADIOU, LARUELLE, CIORAN: a plea for polychromatic vision
    Terence Blake - Do we need to escape from metaphysics?
    Terence Blake - DELEUZE’S PLURALIST AUTO-CRITIQUE
    Terence Blake - DELEUZE’S AGON: schizophrenising Lacan
    Terence Blake - GUATTARI “LINES OF FLIGHT” (1): the hypothesis of modes of semiotisation
    Terence Blake - GUATTARI’S LINES OF FLIGHT (2): transversal vs transferential approaches to the reading contract
    Terence Blake - Felix Guattari and Bernard Stiegler: Towards a Post-Darwinian Synthesis
    Terence Blake - EXPLAINING A SENTENCE BY GUATTARI
    Terence Blake - CLEARING DELEUZE: Alexander Galloway and the New Clarity
    Terence Blake - DELEUZE: HOW CAN YOU STAND THOSE SCHIZOS?
    Terence Blake - No Cuts!: Deleuze and Hillman on Alterity
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (1): against Zizek
    Terence Blake - PRINCIPLES OF NON-PHILOSOPHY: creative tension or self-paralysing conflict
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (2): against Laruelle
    Terence Blake - NOTES ON DELEUZE’S “LETTER TO A SEVERE CRITIC” (3): against Badiou
    Terence Blake - DELEUZE WITHOUT LACAN: on being wary of the “middle” Deleuze
    Terence Blake - ON THE INCIPIT TO DELEUZE AND GUATTARI’S “WHAT IS PHILOSOPHY?”
    Tithi Bhattacharya / Gareth Dale - COVID CAPITALISM. GENERAL TENDENCIES, POSSIBLE “LEAPS”
    The German Ideology - Karl Marx and Friedrich Engels (excerpts)
    Reza Negarestani - Mene, Mene, Tekel, Upharsin (Reading Applied Ballardianism)
    Reza Negarestani - What Is Philosophy? Part 1: Axioms and Programs
    Reza Negarestani - What Is Philosophy? Part 2: Programs and Realizabilities
    H. P. Lovecraft - The Call of Cthulhu: Chapter 1: The Horror in Clay
    H. P. Lovecraft- The Call of Cthulhu: Chapter 2: The Tale of Inspector Legrasse
    H. P. Lovecraft - The Call of Cthulhu: Chapter 3: The Madness from the Sea
    Henry Bergson - One of the most famous and influential French philosophers
    Henri Bergson - Philosophical Intuition (Part 1)
    Henri Bergson - Philosophical Intuition (Part 2)
    Himanshu Damle - The Eclectics on Hyperstition. Collation Archives.
    Himanshu Damle - Killing Fields
    Himanshu Damle - Topology of Dark Networks
    Himanshu Damle - Games and Virtual Environments: Playing in the Dark. Could These be Havens for Criminal Networks?
    Himanshu Damle - OnionBots: Subverting Privacy Infrastructure for Cyber Attacks
    Himanshu Damle - Deanonymyzing ToR
    Himanshu Damle - A Time Traveler in Gödel Spacetime
    Himanshu Damle - Evolutionary Game Theory
    Himanshu Damle - 10 or 11 Dimensions? Phenomenological Conundrum
    Himanshu Damle - Geometry and Localization: An Unholy Alliance?
    Himanshu Damle - Typicality. Cosmological Constant and Boltzmann Brains.
    Himanshu Damle - Production of the Schizoid, End of Capitalism and Laruelle’s Radical Immanence
    Himanshu Damle - Where Hegel Was, There Deconstruction Shall Be:
    Himanshu Damle - Something Out of Almost Nothing. Drunken Risibility.
    ​Himanshu Damle - Hegelian Marxism of Lukács: Philosophy as Systematization of Ideology and Politics as Manipulation of Ideology.
    Himanshu Damle - Orthodoxy of the Neoclassical Synthesis
    Himanshu Damle - Intuition
    Himanshu Damle - Transcendentally Realist Modality
    Himanshu Damle - Dark Matter as an Ode to Ma Kali.
    Himanshu Damle - Knowledge Within and Without: The Upanishadic Tradition (1)
    Himanshu Damle - |, ||, |||, ||||| . The Non-Metaphysics of Unprediction.
    Himanshu damle - Philosophy of Dimensions: M-Theory.
    Himanshu Damle - Quantum Informational Biochemistry
    Himanshu Damle - Accelerated Capital as an Anathema to the Principles of Communicative Action
    Hyperstitional Carriers
    Hyperstition - Sorcerers and Necromancers: sorcery and the line of escape part II
    Hyperstition - Sorcerers and Necromancers: lines of escape or wings of the ground? part IV
    Nick Land - Cathedralism
    Nick Land - An Interview: ‘THE ONLY THING I WOULD IMPOSE IS FRAGMENTATION’
    Nick Land - Teleoplexy (Notes on Acceleration)
    Nick Land - The unconscious is not an aspirational unity but an operative swarm
    Nick Land - The curse of the sun (Part 1)
    Nick Land - The curse of the sun (Part 2)
    Nick Land - The curse of the sun (Part 3)
    Nick Land - Transgression (Part 1)
    Nick Land - Spirit and Teeth
    Nick Land - Occultures (Part 1)
    Nick Land - Occultures (Part 2)
    Nick Land - A Dirty Joke
    N Y X U S - Traffic
    Paul Virilio - Interview : TERROR IS THE REALIZATION OF THE LAW OF MOVEMENT
    Paul Virilio - Interview: ADMINISTRATING FEAR: TOWARDS CIVIL DISSUASION
    Paul Virilio - Interview : Speed-Space
    Paul Virilio - a topographical Amnesia
    Paul Virilio - Public Image
    Paul Virilio - The vision Machine ( Part 1)
    Paul Virilio - The Vision Machine (Part 2)
    Paul Virilio - The Information Bomb: A Conversation
    Peter Zhang - The four ecologies, postevolution and singularity
    Peter Zhang and Eric Jenkins - Deleuze the Media Ecologist? Extensions of and Advances on McLuhan
    vastabrupt - Time War // Briefing for Neolemurian Agents
    XENOBUDDHISM - NONORIENTED ACCELERATIONISM
    Xenosystems - Meta-Neocameralism
    XENOMACHINES - Fiction as Method: Bergson
    youandwhosearmy? - BERGSONIAN SCIENCE-FICTION: DELEUZE, ESHUN, AND THINKING THE REALITY OF TIME

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