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Notes
notes
1 Vogl.
2 Heidegger, Pathmarks.
3 Vogl 19.
4 Cicero, De Officiis I: 7, 22.
5 Cicero, Pro Caelio 20: 48; Sallust, Bellum Catilinae 19: 16.
6 Gadamer, Reason 71.
7 Ibid.
8 Stiegler 137.
9 Ibid. 134.
10 Ibid. 145.
11 Ibid.
12 Ibid.
13 Ibid. 174.
14 Ibid. 142.
15 Ibid. 140.
16 Ibid.
17 Ibid. 141. This would be the ontological “trans-mission” of mediation as such and the ontic transmission of memory.
18 Ibid. 254.
19 Ibid. 254–55.
20 Heidegger, Being and Time 124.
21 Stiegler 152.
22 Ibid.
23 Ibid. 141.
24 Gadamer, Truth and Method 290.
25 In “What is Practice?” Gadamer argues that the medieval world “subordinated technical endeavor to the command of the users. [ … ] in our civilization [ … ] what has been artificially produced sets the new terms” (71).
26 This is a point most clearly expressed when Stiegler writes: “The prosthesis is not a mere extension of the human body; it is the constitution of this body qua ‘human’” (152–53).
27 Ibid. 235.
28 Ibid. 193.
29 Ibid.
30 As already mentioned, the political arts, according to this version of the story, are supposed to foster order and friendship, but what if this is a perverse trick played by Zeus still angered by Prometheus’ theft? If Heraclitus is correct in fragment 26, which reads: “It should be understood that war [polemos] is the common condition, that strife [eris] is justice [dikē], and that all things come to pass through the compulsion to strife” (Weelwright 29), the introduction of justice, or, as it is sometimes translated, “what is fitting,” only compounds strife, for strife is what is most fitting to human beings deprived of the positive gift of predestination, and for whom destiny is always tied up with the necessity of decision, judgement, evaluation, interpretation, anticipation, and projection. The political art of justice is thus an uncanny art revealing the essential homelessness of human beings (Heidegger, Introduction to Metaphysics).
31 Stiegler 200.
32 Ibid. 201.
33 Nancy, Inoperative Community 3.
34 Lucretius explains: “If it were not for this swerve, everything would fall downwards like raindrops through the abyss of space. No collision would take place and no impact of atom upon atom would be created. Thus nature would never have created anything” (43). The origination of the concept of the “swerve” is attributed to Democritus.
35 Nancy, Inoperative Community 4.
36 Ibid. 58.
37 Nancy, Being Singular Plural xii. The concept of the clinamen as used by Nancy is better understood as the différance of matter itself. While this will not be developed here, it is important to introduce it in order to understand Nancy's sense of community, as when he writes: “The first feature of the creation of the world is that it creates the with of all things” (Sense of the World 73). Paraphrasing a lengthy passage, matter isthe reality of the difference [ … ] that is necessary in order for there to be something and some things [ … ] if there is something, there are several things; otherwise there is nothing, no “there is.” Reality is the reality of the several things there are; reality is necessarily a numerous reality. [ … ] Clinamen [must be re-read] as the distance, contact, assembling, separation, tangency, interval, and interface of the singular, diffracted there is. (Ibid. 57–58)The clinamen as the spacing of materiality is also suggestive of Stiegler's coup, where the co-belonging of hand, flint, cortex and environment commune in the invention of the “human.”
38 Nancy, Being Singular Plural 185.
39 In The Inoperative Community Nancy considers articulation not as expression of communication but as the touching of singularities:By itself, articulation is only a juncture, or more exactly the play of the juncture: what takes place where different pieces touch each other without fusing together, where they slide, pivot, or tumble over one another, one at the limit of the other – exactly at its limit – where these singular and distinct pieces fold or stiffen, flex or tense themselves together and through one another, unto one another, without this mutual play – which always remains, at the same time, a play between them – never forming into the substance or the higher power of a Whole. Here the totality is itself the play of the articulations. (76)
40 Ibid. 29.
41 Ibid. 31.
42 Nancy, Sense of the World 41.
43 Gadamer, Truth and Method 267.
44 Nancy, Being Singular Plural 2.
45 Nancy, Inoperative Community 50.
46 Ibid. 64.
47 Ibid. 15.
48 Blanchot 9.
49 Ibid. 11.
50 Ricoeur 6. This mediation Ricoeur also calls synthesis, that is, the receipt of a thing's presence (intuition) and the determination of its meaning (concept). It is the moment of consciousness that brings together the particular and the universal most famously set out in Kant's analysis of the imagination.
51 Ibid. 32.
52 Ibid. 35.
53 Ibid. 30.
54 Ibid. 36.
55 Ibid. 32. This fallibilty also has an affinity with Gadamer's conception of the finitude of historical consciousness as “prejudice,” where understanding is the movement between the concrete “fore-structure” of a historical situation and the otherness of a text that is to be interpreted.
56 Ibid. 38.
57 Blanchot, Unavowable Community 5.
58 Ibid. 6.
59 Ibid.
60 Bakhtin 272.
61 Blanchot, Unavowable Community 56.
62 Heidegger, Basic Writings 340.
63 Ibid. 333.
64 Ibid.
65 Ibid. 313.
66 Ibid. 316.
67 Ibid. 318.
68 Importantly, the forgetting of the other three causes also brings about the forgetting of the Greek meaning of cause (aition) as debt: a cause is that to which something is indebted. In Heidegger's example of the making of a silver chalice, the craftsman is indebted to the material properties of silver that lend themselves to the making of a chalice. The craftsman cannot do whatever he might wish to the silver, but can only fashion it as the material permits.
69 Ibid. 324.
70 Ibid. 330.
71 Ibid.
72 Ibid. 330–31.
73 Ibid. 337.
74 Ibid. 323.
75 Ibid. 328.
76 Ibid. 325–26.
77 Gadamer, Reason 72.
78 Liu 47.
79 Ibid. 48.
80 Ibid. 147.
81 Ibid. 71–72.
82 Ibid. 72.
83 Ibid.
84 Ibid. 294.
85 Ibid. 130.
86 Ibid. 43.
87 Ibid. 293.
88 Agamben 58.
89 Ibid. 59.
90 Liu 294.
91 Ibid. 292.
92 Heidegger, Being and Time 78.
93 Stiegler 244.
94 Heidegger, Being and Time 66.
95 Heidegger, “The Turning” 44.
96 Ibid. “Unmediated” here translates the German unvermittlet, meaning sudden or immediate.
97 Heidegger, Basic Writings 314.
98 Nancy, Sense of the World 58.
99 Ibid. 102.
100 Heidegger, Being and Time 157; my emphasis.
101 This opening for politics is repeated by Nancy in his critiqe of the society of the spectacle, which he argues is an occidental idea, an ethocentrism failing to take into account those for whom destitution and misery do not afford the advantage of being spectators. “Further,” he writes,of those who are watching, at the other end of the world, the world show of multiplied screens, you do not have the right to presuppose that they are lost in the stupified alienation you imply by your use of the word spectacle. You have neither the right nor the means to presuppose the sense that they are perhaps in the process of giving to practices of which you have only a nihilistc interpretation. At a given site, the world spectacle can consititute a breach in a system of interdictions, at another site, it can provide an opportunity for speaking together; at another, it can give rise to the kinds of unprecedented things that nourish invention. (Sense of the World 164–65)