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OntheModeofExistenceofTechnicalofTechnicalObjects
by
GilbertSimondon
THIRDPART THEESSENCEOFTECHNICITY ChapterI THEGENESISOFTECHNICITY ITHENOTIONOFPHASEAPPLIEDTOBECOMING:TECHNICITYASPHASE Thisstudypostulatesthattechnicityisoneofthetwofundamentalphasesofthe modeofexistenceoftheensembleconstitutedbymanandtheworld.Byphase,wedonot meanonetemporalmomentreplacedbyanother,butanaspectthatresultsfromadivision ofbeingandthatisopposedtoanotheraspect.Thissenseofthewordphaseisinspiredby thenotionofphaserelationinphysics;onecannotconceiveofaphaseexceptinrelationto anotherortoseveralotherphases;inasystemofphasesthereisarelationofequilibrium andofreciprocaltensions;thepresentsystemofallthephasestakentogetheristhe completereality,noteachphaseitselfsinceaphaseisaphaseonlyinrelationtoothers,and itisdistinguishedfromtheminamannerthatistotallyindependentofnotionsofgenusand species.Finally,theexistenceofapluralityofphasesdefinestherealityofaneutralcentre ofequilibriuminrelationtowhichthephaseshiftexists.Thisschemaisverydifferentfrom thedialecticalschema,becauseitimpliesneithernecessarysuccessionnortheintervention
apracticalmodeoftechnicsandapracticalmodeofreligion,aswellasatheoreticalmodeof technicsandatheoreticalmodeofreligion.
Justasthedistancebetweentechnicsandreligiongeneratesaestheticthinking,so
thedistancebetweenthetwotheoreticalmodes(thetechnicalandthereligious)generates scientificknowledgeasmediationbetweentechnicsandreligion.Thedistancebetweenthe practicaltechnicalmodeandthepracticalreligiousmodegeneratesethicalthinking. Aestheticthinkingisthereforeamediationbetweentechnicsandreligionthatismore primitivethanscienceandethics,forthebirthofscienceandethicsrequiresapriordivision withintechnicsandreligionbetweenthetheoreticalmodeandthepracticalmode.Fromthis resultsthefactthataestheticthinkingistrulysituatedattheneutralpoint,extendingthe existenceofmagic,whereasscienceontheonehandandethicsontheotherareinconflict inrelationtotheneutralpoint,sincethereisthesamedistancebetweenthemasthereis betweenthetheoreticalmodeandthepracticalmodeintechnicsandinreligion.Ifscience andethicscouldhaveconvergedandunited,theywouldhavecoincidedintheneutralaxisof thisgeneticsystem,therebyprovidingasecondanalogueofmagicalunity,overandabove theincompleteaestheticthinkingthatisitsfirstanalogue,incompletebecauseitallowsthe phaseshiftbetweentechnicsandreligiontosubsist.Thissecondanaloguewouldbe complete;itwouldreplaceatoncemagicandaesthetics;butperhapsitisonlyasimple tendencyplayinganormativerole,sincenothingprovesthatthedistancebetweenthe theoreticalmodeandthepracticalmodecanbecompletelybridged. Inordertoindicatethetruenatureoftechnicalobjects,itisthereforenecessaryto
consideredasasimplemomentinagenesis?Yes,inacertainsense:thereiscertainly somethingtransitoryintechnicity,whichitselfbecomesdividedintotheoryandpracticeand participatesinthesubsequentgenesisoftheoreticalthinkingandofpracticalthinking.But,in anothersense,thereissomethingdefinitiveintheoppositionoftechnicitytoreligiosity, becausemansprimitivewayofbeingintheworld(magic)canbethoughttoprovide inexhaustiblyanindefinitenumberofsuccessivecontributionsthatcanbedividedintoa technicalphaseandareligiousphase;inthismanner,althougheffectivelythereis successioningenesis,thesuccessivestagesofthedifferentgenesesaresimultaneouswithin culture,andtherearerelationsandinteractionsnotonlybetweensimultaneousphasesbut alsobetweensuccessivestages;hence,technicscanencounternotonlyreligionand aestheticthinkingbutalsoscienceandethics.Now,ifoneadoptsthegeneticpostulate,one noticesthatascienceoranethicscanneverencounterareligionoratechnicsonatruly commonground,sincethemodesofthinkingthataredifferentindegree(forexamplea scienceandatechnique)andthatexistatthesametimedonotconstituteasinglegenetic lineage,donotissuefromthesamesurgeoftheprimitivemagicaluniverse.Trueand balancedrelationsonlyexistbetweenphasesofthesamelevel(forexampleatechnical ensembleandareligion)orbetweensuccessivedegreesofgenesisthatarepartofthesame lineage(forexamplebetweenthestageoftechnicsandofreligionsintheseventeenth centuryandthecontemporarystageofscienceandofethics).Truerelationsexistonlyina geneticensemblebalancedaroundaneutralpoint,envisagedinitstotality. Thisispreciselythegoaltobereached:reflexivethinkinghasamissiontoredressand
refinethesuccessivewavesofgenesisbywhichtheprimitiveunityoftherelationofmanto
thinking,thesourcesofscienceandofethicshavetobeofthesamedegree, contemporaneousonewiththeother,andmusthavearrivedatthesamepointofgenetic development.Thegenesisoftechnicsandofreligionconditionsthatofscienceandof ethics.Philosophyisitsowncondition,forassoonasreflexivethinkingbegins,ithasthe powertoperfectwhicheverofthegenesesthathasnotbeenentirelyachieved,bybecoming awareofthesenseofthegeneticprocessitself.So,tobeabletoposethephilosophical problemoftherelationsbetweenknowledgeandethicsinaprofoundmanner,itwouldbe necessaryfirstofalltocompletethegenesisoftechnicsandthegenesisofreligiousthinking, orattheveryleast(forthistaskwouldbeinfinite)toknowtherealmeaningofthesetwo geneses. II.THEPHASESHIFTOFPRIMITIVEMAGICALUNITY Inordertounderstandthetruerelationoftechnicstootherfunctionsofhuman thinking,onemuststartwiththeprimitivemagicalunityoftherelationsofmanandworld; throughthisexaminationitispossibletounderstandwhyphilosophicalthinkingshould
thatadistinctionshouldbemadebetweenastableequilibriumandametastable equilibrium.Theemergenceofthedistinctionbetweenfigureandgroundresultsfroma stateoftension,fromtheincompatibilityofthesysteminrelationtoitself,fromwhatone couldcalltheoversaturationofthesystem.Butthestructuringisnotthediscoveryofthe lowestlevelofequilibrium:stableequilibrium,inwhichallpotentialwouldbeactualized, wouldcorrespondtothedeathofanypossibilityoffurthertransformation;so,livingsystems, preciselythosethatmanifestthegreatestorganizationalspontaneity,aresystemsof metastableequilibrium.Thediscoveryofastructureisatleastaprovisionalresolutionof incompatibilities,butitisnotthedestructionofpotentials;thesystemcontinuestoliveand toevolve;itisnotdegradedbytheemergenceofstructure;itremainstenseandcapableof beingmodified. Ifoneagreestoacceptthiscorrectiveandtoreplacethenotionofstabilitywiththat
fragmentationofthemediationbetweenmanandtheworld;andaccordingtotheprinciple proposed,thisobjectificationofamediationmusthaveascorrelative,inrelationtothe primitiveneutralcentre,thesubjectificationofmediation.Themediationbetweenmanand theworldbecomesobjectifiedasatechnicalobject,inthesamewayasitissubjectifiedasa religiousmediator;butthisobjectificationandthissubjectification,contraryand complementary,areprecededbyaprimarystageoftherelationtotheworld,themagical stage,inwhichthemediationisstillneithersubjectivenorobjective,neitherfragmentednor universalized,andisthesimplestandmostfundamentalstructuringofthemilieuofaliving being:thebirthofanetworkofprivilegedpointsofexchangebetweenthebeingandthe milieu. Themagicaluniverseisalreadystructured,butaccordingtoamodethatispriorto
thesegregationofobjectandsubject;thisprimitivemodeofstructuringistheonethat distinguishesfigurefromgroundbymarkingkeypointsintheuniverse.Iftheuniversewere deprivedofeverystructure,therelationbetweenthelivingbeinganditsmilieucouldoccur inacontinuoustimeandacontinuousspace,withoutprivilegedmomentorplace.Infact, precedingthesegregationofunities,areticulationofspaceandtimeisestablishedthat highlightsprivilegedplacesandmoments,asifallofman'spowertoactandallthecapacity oftheworldtoinfluencemanwereconcentratedintheseplacesandinthesemoments. Theseplacesandthesemomentspossess,concentrate,andexpresstheforcescontainedin thegroundrealitythatsupportsthem.Thesesitesandthesemomentsarenotseparate realities;theydrawtheirforcefromthegroundthattheydominate;buttheylocalizeand focalizetheattitudeofthelivingvisvisitsmilieu.
Accordingtothisgeneralgenetichypothesis,wesupposethattheprimitivemodeof
existenceofmanintheworldcorrespondstoaprimitiveunion,priortoanydivision,of subjectivityandobjectivity.Theprimarystructuring,correspondingtotheemergenceofa figureandagroundinthismodeofexistence,iswhatgivesbirthtothemagicaluniverse.The magicaluniverseisstructuredaccordingtothemostprimitiveandmostfecundof organizations:thatofthereticulationoftheworldintoprivilegedplacesandprivileged moments.Aprivilegedplace,aplacethathasapower,isonewhichdrawsintoitselfallthe forceandefficacyofthedomainitdelimits;itsummarizesandcontainstheforceofa compactmassofreality;itsummarizesandgovernsit,asanhighlandgovernsanddominates alowland;theelevatedpeakisthelordofthemountain,1justasthemostimpenetrablepart ofthewoodiswhereallitsrealityresides.Themagicalworldisinthiswaymadeofa networkofplacesandthingsthathaveapowerandareboundtootherthingsandother placesthatalsohaveapower.Suchapath,suchanenclosure,suchatemenoscontainsall theforceoftheland,andisthekeypointoftherealityandofthespontaneityofthings,as wellasoftheiraccessibility. Insuchanetworkofkeypoints,ofhighplaces,thereisaprimitiveindistinction
Notmetaphoricallybutreally:thegeologicalfoldingandtheeruptionthatbuiltthewholemassifareoriented towardthepeak.Thepromontoryisthefirmestpartofthechainerodedbythesea.
Yet,magicalthoughtisthefirst,becauseitcorrespondstothesimplest,most
concrete,mostimmense,andmostsupplestructuring:thatofreticulation.Inthetotality constitutedbymanandtheworldthereemergesastheprimarystructureanetworkof privilegedsitesthatmakepossibletheinsertionofhumaneffort,andthroughwhich exchangesbetweenmanandtheworldarecarriedout.Eachsingularsiteconcentrates withinitselfthecapacitytohavecontroloveraportionoftheworldthatitspecifically representsandwhoserealityitconveysincommunicationwithman.Thesesingularsites couldbecalledkeypointscontrollingthemanworldrelationshipinareversibleway,forthe worldinfluencesmanjustasmaninfluencestheworld.Thesummitsofmountainsorcertain narrowpassesareinthiswaynaturallymagical,becausetheygovernaregion.Theheartof theforestandthecentreofaplainarenotjustgeographicalrealitiesmetaphoricallyor geometricallydesignated:theyarerealitiesthatconcentratenaturalpowersastheyfocalize humaneffort:theyarefiguralstructuresinrelationtothemassethatsupportsthemandthat constitutestheirground. Ingeneral,welooktosuperstitionwhenwewanttofindanexampleoftheschemas
thekeypointsthatnaturepresents.Climbingaslopeinordertogotowardthesummitisto makeoneswaytowardtheprivilegedplacethatcommandstheentiremountainousmassif, notinordertodominateortotakepossessionofit,buttoenterintoafriendlyrelationship withit.Manandnaturearenotstrictlyspeakingenemiesbeforesuchaccessiontothekey point,butstrangerstooneother.Untilithasbeenclimbed,thesummitisonlyasummit,a placehigherthantheothers.Theascentgivesitthecharacterofaplacethatismorefully developed,elaborate,andnonabstract,aplacewherethisexchangebetweentheworldand manoccurs.Thesummitistheplacefromwhichthewholemassifisseeninanabsoluteway, whileviewsfromallotherplacesarerelativeandincomplete,makingonewishforthe summitpointofview.Anexpeditionoranavigationthatmakesitpossibletoreacha continentbyanestablishedroutedoesnotconqueranything;nevertheless,inmagical thinkingtheyarevalidinthattheymakepossiblecontactwiththecontinentinaprivileged placethatisakeypoint.Themagicaluniverseismadeupofthenetworkofplacesproviding accesstoeverydomainofreality:itconsistsofthresholds,summits,boundaries,andcrossing pointsthatareconnectedtooneanotherbytheirsingularityandtheirexceptionalnature.
Thisnetworkofboundariesisnotonlyspatialbutalsotemporal;therearenotable
datesandprivilegedmomentstobeginoneactionoranother.Besides,theverynotionof beginningismagical,evenifeveryparticularvalueisdeniedonthedateofthebeginning;the beginningofanactionthatistolastandthefirstactofwhatshouldbealongseriesought nottohaveinthemselvesaparticularmajestyandpowerofdirection,iftheywerethought tobecontrollingtheentiredurationoftheactionandthewholesequenceofefforts, propitiousorotherwise;datesareprivilegedpointsoftimethatmakepossibleanexchange betweenhumanintentionandthespontaneousunfoldingofevents.Thesearethetemporal structuresbywhichmanisinsertedinnaturalbecoming,justastheinfluenceofnaturaltime affectseachhumanlife,becomingdestiny. Incivilizedlifetoday,agreatmanyinstitutionsconcernmagicalthinking,butare
So,ordinarytimeandordinaryspaceserveasgroundforthesefigures;dissociated
reticulationoftheuniverseinprivilegedkeypointsatwhichexchangeshappenbetweenthe livingbeinganditsmilieu.Now,itispreciselythisreticularstructurethatgoesoutofphase whenthereisashiftfromtheoriginalmagicalunitytotechnicsandtoreligion:figureand groundseparatebybecomingdetachedfromtheuniversetowhichtheyadhered.Thekey pointsbecomeobjective,retainingonlytheirfunctionalmediatorycharacteristics,becoming instrumental,mobile,capableofefficiencyinanyplaceandatanytime;asfigure,thekey points,detachedfromthegroundforwhichtheywerethekey,becometechnicalobjects, transportableandabstractedfromthemilieu.Atthesametime,thekeypointslosetheir mutualreticulationandtheirpowerofdistantinfluenceontherealitythatsurroundedthem; astechnicalobjectstheyhaveonlyoneactionuponcontact,sitebysite,instantbyinstant. Thisruptureofthenetworkofkeypointsfreesthecharacteristicsoftheground,andthesein turnbecomedetachedfromtheirownground,narrowlyqualitativeandconcrete,inorderto hoveroverthewholeuniverse,throughoutspaceandthroughouttime,intheformof detachedpowersandforcesabovetheworld.Whilethekeypointsbecomeobjectiveinthe formofconcretizedtoolsandinstruments,thegroundpowersbecomesubjectiveby becomingpersonifiedintheformofthedivineandthesacred(Gods,heroes,priests).
Theprimitivereticulationofthemagicalworldisthusthesourceofanobjectification
andasubjectificationthatareinconflict;atthemomentoftheruptureoftheinitial structuring,thefactthatthefigurebecomesdetachedfromthegroundisexpressedby anotherdetachment:figureandgroundthemselvesarefreedfromtheirconcreteadherence totheuniverseandtakecontrastingpathways;thefigurebecomesfragmented,whereasthe groundqualitiesandforcesbecomeuniversalized:thisbreakupandthisuniversalizingare formsofbecoming,thefigurebecominganabstractfigure,andgroundsbecomingasingle abstractground.Thisphaseshiftofthemediationintofiguralcharacteristicsandground characteristicstranslatesintotheemergenceofadistancebetweenmanandtheworld.The meditationitself,insteadofbeingasimplestructuringoftheuniverse,takesonacertain density;itbecomesobjectifiedintechnicsandbecomessubjectifiedinreligion,makingthe firstobjectappearinthetechnicalobjectandthefirstsubjectappearindivinity,when previouslytherehadbeenasingleunityofthelivinganditsmilieu:objectivityand subjectivityemergebetweenthelivinganditsmilieu,betweenmanandtheworld,ata momentwhentheworlddoesnotyethaveacompletestatusasobjectnormanacomplete statusassubject.Moreover,itcanbeaffirmedthatobjectivityisnevercompletely coextensivewiththeworld,andthatsubjectivityisnevercompletelycoextensivewithman. Itisonlywhentheworldisenvisagedfromatechnicistperspectiveandmanisenvisaged fromareligiousperspectivethatonecanbecalledacompleteobjectandtheothera completesubject.Pureobjectivityandpuresubjectivityaremodesofthemediationbetween manandtheworld,intheirfirstform.
Religionandtechnicsaretheorganizationoftwosymmetricalandcontrasting
mediations;buttheyformacouple,sinceeachisbutonephaseoftheprimitive mediation.Inthissense,theydonothaveadefinitiveautonomy.Furthermore,evenwhen takeninthesystemthattheyform,theycannotbeconsideredasenclosingallthereal,since theyarebetweenmanandtheworld,butdonotcontaintheentirerealityofmanandofthe world,andcannotapplytoitinacompleteway.Becauseofthegapbetweenthesetwo opposingaspectsofmediation,scienceandethicsdeepentherelationbetweenmanandthe world.Withregardtoscienceandtoethics,thetwoprimitivemediationsplayanormative role:scienceandethicsarebornintheintervaldefinedbythegapbetweentechnicsand religion,byfollowingthemediandirection;theprecedencethatreligionandtechnicshaveto scienceandethicsisofthesameorderastheprecedencethatlineslimitingananglehaveto thebisectorofthatangle:thesidesoftheanglemaybeindicatedbyshortsegments, whereasthebisectorcanbeextendedindefinitely.Likewise,fromthegapthatexists betweenveryprimitivetechnicsandaveryprimitivereligion,averyelaboratescienceand veryelaborateethicscanbeprogressivelyconstructedwithoutbeinglimitedby,butonly directedby,thebasicconditionsoftechnicsandreligion. Theoriginofthedivisionthatcreatedtechnicalthinkingandreligiousthinkingcanbe
manipulationbecausedisconnectedfromtheworld.Technicalthinkingretainsonlythe schematismofstructures,ofwhatmakesuptheefficiencyofactiononsingularsites;these singularsites,detachedfromtheworldofwhichtheywerethefigure,detachedalsofrom oneanother,losingtheirimmobilizingreticularconcatenation,becomedivisibleand receptiveaswellasreproducibleandconstructible.Theelevatedplacebecomesan observationpost,awatchtowerconstructedintheplain,oratowerplacedattheentranceto agorge.Atthebeginning,technicsareoftencontenttodevelopaprivilegedplace,aswhen constructingatoweratthesummitofahill,orplacingalighthouseonapromontoryatthe mostvisiblepoint.Buttechnicscanalsosuccessfullycreatethefunctionalityofprivileged sites.Ofnaturalrealitiestechnicsretainonlythefiguralpower,notthesiteandnatural localizationonadeterminedgroundgivenpriortoanyhumanintervention.Dividingthe schematismsmoreandmore,itmakessomethingintoatooloraninstrument,thatistosay, afragmentdetachedfromtheworldcapableofworkingefficientlyinanylocationandunder anyconditions,sitebysite,accordingtotheintentionthatdirectsitandatthemoment whenmansowishes.Theaccessibilityofthetechnicalthingconsistsinitsbeingfreedfrom servitudetothegroundoftheworld.Technicsareanalytic,operatingprogressivelyandby contact,leavingasideconnectionbyinfluence.Inmagicthesingularplacepermitsaction overawholedomain,justastalkingtothekingisenoughtowinoverawholepeople.In technics,ontheotherhand,allofrealitymustbeexamined,touchedandtreatedbythe technicalobject,detachedfromtheworldandavailableforuseinanysiteatanymoment. Thetechnicalobjectisdistinguishablefromthenaturalbeinginthesensethatitisnotpartof theworld.Itintervenesasmediatorbetweenmanandtheworld;itis,therefore,thefirst
ofthemagicalworld,andwhichretainsthosefiguralelementsthatcanbedepositedin objects,tools,orinstruments,gainsfromthisdetachmentanaccessibilitythatmakes possibleitsapplicationtoeveryelementoftheworld.However,thisrupturealsoproducesa deficit:thetoolorthetechnicalinstrumenthasretainedonlyitsfiguralcharacteristics,and figuralaspectsthataredetachedfromthegroundwithwhichtheyhadoncebeendirectly connectedsincetheycamefromaprimarystructuringthatcausedfigureandgroundto springupasasingleandcontinuousreality.Inthemagicaluniverse,thefigurewasthefigure ofagroundandthegroundthegroundofafigure;thereal,theunityofthereal,wasatonce figureandground;thequestionofapossiblelackofeffectivenessofthefigureontheground oroftheinfluenceofthegroundonthefigurecouldnothavearisen,sincefigureandground constitutedasingleunityofbeing.Ontheotherhand,inthecaseoftechnics,afterthe rupture,whatthetechnicalobjectretainedoffiguralcharacteristicsandmadethem permanentfindsanygroundwhateveranonymousandforeign.Thetechnicalobjecthas becomeabearerofform,aremnantoffiguralcharacteristics,andittriestoapplythatform toagroundthatisnowdetachedfromthefigure,becauseithaslostitsintimateinherent
notevendescribeitessentially.Perhapsalsoitdoesnotderivefromawellthoughtoutand conceptualizedexperienceoftechnics:beforetheknowledgeofthelivingbeingandbefore reflectionontechnics,thisimplicitadequacyoffigureandgroundisbrokenbytechnics.If thehylemorphicschemaseemsdisengagedfromtechnicalexperience,thisisbecauseitis moreanormandanidealthananexperienceofthereal.Technicalexperience,makinguse ofvestigesoffiguralelementsandvestigesofgroundcharacteristics,revivestheprimary intuitionofamutualadherenceofmatterandform,ofacouplingprecedinganydivision.In thissense,thehylemorphicschemaiscorrect,notbecauseofthelogicaluseofitinancient philosophy,butasanintuitionofthestructureoftheuniverseformanbeforethebirthof technics.Thisrelationcannotbeorganizedasahierarchy:itcannothaveinitincreasingly successiveandincreasinglyabstractstagesofmatterandofform,becausetherealmodelof therelationbetweenmatterandformistheprimarystructuringoftheuniverseasfigureand ground;now,thisstructuringistrueonlyifitisnotabstract,ifitisatonestageonly;the groundisreallygroundandthefigurereallyfigure,anditcannotbecomegroundforahigher figure.ThemannerinwhichAristotledescribestherelationsbetweenformandmatter,in particularthesuppositionthatmatteraspirestoform(matteraspirestoformasthefemale tothemale)isalreadyfarfromprimitivemagicalthinking,forthataspirationcanonlyexistif therehadbeenanearlierdetachment;so,itisasinglebeingthatisatoncematterandform.
Furthermore,perhapsoneshouldnotsaythatonlytheindividualbeingismadeupofmatter andform;becausetheemergenceofafiguregroundstructureispriortoanysegregationof units.Themutualrelationofcorrespondencebetweenagivenkeypointandagivenground neitherpresupposestheisolationofthekeypointfromthenetworkofotherkeypointsnor thediscontinuityofthisgroundfromothergrounds:itisauniversethatisstructuredinthis way,notanensembleofindividuals.Thefirstdetachedbeingstoemergeaftertheruptureof theprimitivereticulationaretechnicalobjectsandreligioussubjects,andtheyare responsibleforfiguralcharacteristicsastheyareforgroundcharacteristics:therefore,they donotfullypossessmatterandform. Thedissociationoftheprimitivestructuringfromthemagicaluniverseentailsaseries
ofconsequencesfortechnicsandreligion,andthroughthemitconditionsthelater developmentofscienceandofethics.Infact,unitybelongstothemagicalworld.Thephase shiftthatmakesforanoppositionbetweentechnicsandreligion,inanirreduciblewayleaves technicalcontentwithastatuslesserthanunityandleavesreligiouscontentwithastatus greaterthanunity.Thiscausesalltheotherconsequences.Aproperunderstandingofthe statusofthetechnicityofobjectsdependsonitsbeinggraspedintermsofthedevelopment thatputtheprimitiveunityoutofphase.Religion,retainingitsgroundcharacteristics (homogeneity,qualitativenature,indistinctionofelementswithinasystemofmutual influences,longrangeactionacrossspaceandtimeresultinginubiquityandeternity), representstheimplementationofthefunctionsoftotality.Aparticularbeing,aprecise objectofattentionorofeffort,isalwaysconsideredinreligiousthoughttobesmallerthan realunity,inferiortothetotalityandincludedwithinit,exceededbythetotalityofspace,
andprecededandfollowedbytheimmensityoftime.Whethersubjectorobject,theobject, thebeing,theindividualisalwaysunderstoodtobelessthanunity,tobedominatedbya presagedtotalitythatinfinitelytranscendsit.Thesourceofthetranscendenceliesinthe functionoftotalitythatdominatestheparticularbeing;inthereligiousviewofthingsthis particularbeingisunderstoodinrelationtoatotalityinwhichitparticipates,becauseof whichitexists,butwhichitcannevercompletelyexpress.Religionuniversalizesthefunction oftotality,whichisdissociatedandconsequentlyfreedfromanyfiguralattachmentthat limitsit;thegroundsconnectedtotheworldinmagicalthinkingandconsequentlylimitedby theverystructuringofthemagicaluniverse,becomeinreligiousthinkingalimitless background,spatialaswellastemporal.Theyretaintheirpositivegroundqualities(forces, powers,influences,quality),butridthemselvesoftheirlimitsandtheadherencethat attachedthemtoahicetnunc.Theybecomeabsoluteground,totalityofground. Advancementintheuniversebeginsfromliberatedand,tosomeextent,abstractmagical grounds. Religiousthinking,afterthedisjunctionofgroundandfigure,retainstheotherpartof
unity,becausetheschemasofefficiencyandthestructuresresultingfromthefragmentation oftheprimitivenetworkofkeypointscannotbeappliedtothetotalityoftheworld.By nature,technicalobjectsaremultipleanddivided;technicalthinking,enclosedinthis plurality,canprogress,butonlybymultiplyingtechnicalobjects,withoutbeingableto recapturetheprimitiveunity.Evenwhenmultiplyingtechnicalobjectsendlessly,itis impossibletofindanabsoluteadequacytotheworld,sinceeachoftheobjectsattacksthe worldinoneplaceonlyandinonemomentonly;itislocalized,particularized;adding technicalobjectsonetoanothercanneitherremaketheworldnorregaincontactwiththe worldinitsunity,whichwastheaimofmagicalthinking. Inconnectionwithaspecificobjectorwithaspecifictask,technicalthinkingisalways
element;itadherestotheelementaryfunction.Oncetechnicityisadmittedintoadomainit
element.Inthesciencesthecontributionoftechnicsconsistedinmakingpossiblea representationofphenomenaonebyonebybreakingthemdownintosimpleelementary processessimilartotheoperationsoftechnicalobjects;suchistheroleofthemechanistic hypothesisthatenabledDescartestorepresenttherainbowasanoverallresultofthepoint bypointtrajectorytakenbyeachluminouscorpuscleineachdropofraininacloud;andit wasalsoaccordingtothesamemethodthatDescartesdescribesthefunctioningoftheheart bybreakingdownacompletecycleintosimplesuccessiveoperationsandshowingthatthe functioningofthewholeistheresultoftheplayofelementsnecessitatedbytheirparticular disposition(forexample,thatofeachvalve).Descartesdoesnotaskhimselfwhytheheartis madeinthisway,withvalvesandcavities,buthowitworksgivenhowitismade.The applicationofschemasdrawnfromtechnicsdoesnotaccountfortheexistenceofthe totality,takenasaunity,butdoesaccountforthepointbypointandinstantbyinstant functioningofthattotality.
Intheethicaldomain,technicalthinkingnotonlyintroducesmeansofactionthatare
fragmentaryandtiedtothecapacitiesofeachobjectthatisbecomingautensil,butalsoa certainreduplicationoftheactionbytechnicity;aspecifichumanaction,consideredwith respecttoitsresults,couldhavebeenaccomplishedbyaspecifictechnicalfunctioninggoing throughvariousstages;elementsandmomentsofactionhavetheirtechnicalanalogue;an effortofattention,ofmemory,couldhavebeenreplacedbyatechnicaloperation;technicity providesapartialequivalencetotheresultsofaction;itaccentuatesawarenessoftheaction bythebeingwhobringsittocompletionintheformofresults;itbroadcastsandobjectifies theresultsoftheactionthroughcomparisonwiththoseofthetechnicaloperation,breaking downtheactionintopartialresults,intoelementarycompletions.Justasinthesciences technicityintroducesthesearchforthehowbyabreakingdownofensemblephenomena intoelementaryoperations,so,inethicstechnicityintroducesthesearchforabreakingdown oftheoverallactionintotheelementsofaction;becausethetotalactionisenvisagedasthat whichproducesaresult,thebreakdownoftheactiongeneratedbytechnicsconsidersthe elementsoftheactionasgesturesthatachievepartialresults.Technicityassumesthatan actionislimitedtoitsresults;itisnotconcernedwiththesubjectoftheactiontakeninits realtotality,norevenwithanactioninitstotality,totheextentthatthetotalityoftheaction isfoundedontheunityofthesubject.Inethicsconcernwithresultsistheanalogueofthe searchforthehowinthesciences;resultandprocessremainsubordinatetotheunityofthe actionortotheensembleofthereal.
Thepostulationofanabsoluteandunconditionaljustificationwhichreligiondirects
inductivethinking,bothinthetheoreticalorderandinthepractical.Itcontainsthisinductive processinitself,priortoanyseparationintopracticalandtheoreticalmodes.Induction,in fact,isnotmerelyalogicalprocessinthestrictsenseoftheterm;anyprocesscanbe consideredtobeaprocessoftheinductivetypeifitscontentisinferiorthestatusofunity,if itstrivestoattainunityor,atleast,ifittendstowardunityfromapluralityofelements,each ofwhichisinferiortounity.Whatinductiontakesholdof,whatitstartsfrom,isanelement thatinitselfisnotsufficientandcomplete,anddoesnotconstituteaunity;so,itexceeds eachparticularelementbycombiningitwithotherelementsthatarethemselvesparticular, inordertofindananalogueofunity:ininductionthereisasearchforthegroundofreality fromfiguralelementsthatarefragments;totrytofindalawbeneathphenomena,asinthe inductionofBaconandStuartMill,ortotrytofindonlywhatiscommontoallindividualsof agivenspecies,asinAristotlesinduction,istopostulatethatbeyondthepluralityof phenomenaandofindividualsthereexistsastableandcommongroundforreality,thatis theunityofthereal.
Itisnodifferentinethicsthatwoulddirectlyderivefromtechnics;towantthewhole
durationoflifetobeaseriesofmoments,toextractfromeachsituationwhatispleasantin it,andtowanttoconstructthehappinessoflifebyaccumulatingitsagreeableelements,as didancientEudaimonismorUtilitarianism,istoproceedinaninductivemanner,bytryingto replacetheunityofthedurationoflifeandtheunityofhumanaspirationwithapluralityof instantsandwiththehomogeneityofallsuccessivedesires.Theelaborationtowhich Epicureanismsubmitsdesireshasonegoalonly,whichistoincorporatethemintothe continuityofanexistencethatproceedsinanaccumulativemanner:forthis,eachofthe desiresmustbedominatedandsurroundedbythesubject,madelesserthanunity,sothatit canbetreatedandmanipulatedasagenuineelement.Thisiswhythepassionsare eliminated,sincetheycannotbetreatedaselements;theyarelargerthantheunityofthe subject;theydominateit,theycomefromfartherawaythanitandtendtogofartheron thanit,obligingittoexceeditslimits.Lucretiustriestodestroythepassionsfromwithin,by showingthattheyarebasedonerrors;infact,hefailstoaccountfortheelementof tendencyinpassion,thatistosay,fortheforcethatisinsertedintothesubjectandyetis moreextensivethanit,aforceinrelationtowhichitseemstobeaverylimitedbeing; tendencycannotbeconsideredtobecontainedwithinthesubjectasaunity.Wisdom, havingrestoredtheforcesattheoriginofactiontoastatusofinferioritywithrespecttothe unityofthemoralsubject,canorganizethemaselementsandreconstructamoralsubject withinthenaturalsubject;however,thismoralsubjectnevercompletelyattainsthelevelof unity;betweenthereconstructedmoralsubjectandthenaturalsubjectthereremainsavoid impossibletofill;theinductiveapproachremainsinplurality;itconstructsanetworkof
GilbertSimondon, 1958, translatedby NinianMellamphy (DepartmentofEnglish,UniversityofWesternOntario,London), DanMellamphy(CentrefortheStudyofTheoryandCriticism, UniversityofWesternOntario,London),and NanditaBiswasMellamphy(DepartmentofPoliticalScience, UniversityofWesternOntario,London), 2010. ForthcomingfromSemiotext(e).