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François Laruelle
Instead of describing the codified practices of AI, one sought its intimate goal, its
télos, in order to extend to philosophy what is by itself only all too ambiguous [ce qui
n’est encore en elle qu’en pointillé]. This télos seemed to be the latter, for AI
corresponds to a “break” [“coupure”] or a scientific “revolution” in the problem of a
science of thought, science in this case being experimental and rooted in technology.
It is quite another matter, consequently, for formulas to simulate thought. This break
[coupure] has historical and mathematically precise conditions, particularly the
invention of logical methods, mathematics, and new technologies, which enable the
reduction of thought to reasoning and that of reasoning to calculation.
In sum we must ask: under what conditions can AI in its ultimate possibilities
become a rigorous science of Reason or Intelligence? Hence the inventory of the
conditions of theoretical production of a science of philosophy from the limited model
of AI. The fundamental condition is that of restoring to science its autonomy in
relation to every epistemological retrieval, thus of most likely carrying out something
other than a “break” [“coupure”] or “revolution.” The development of AI suffers
from overly limited and encysted theoretical foundations, as much from the scientific
as the philosophical. The passage to an A Phi is predicated first on overturning the
internal economy (the sciences, philosophies, and technologies) of AI.
This project distinguishes itself in this manner from the computing usages that
philosophy has developed in pursuit of “textual” ends, that is, in objects at once both
too general and too restricted in relation to the philosophical Decision. Instead of
confronting this Decision, it is left to the traditional foundations of information
technology (the speculative context of performance and machine-thought
competition). We must first suspend this position of the problem (what purpose does
an A Phi serve, what assistance does it give—i.e. a demonstration of arguments, the
creation of systems—to the philosophical Decision?). The only point of view that
authorizes this suspension and at the same time respects the autonomy of the
philosophical Decision, without imposing an empirical reduction upon it, is that of a
transcendental science, a science acquired through non-philosophical voices and thus
capable of being the science of philosophy; we have elsewhere posited the principles
and conditions of reality (Une biographie de l’homme ordinaire, Aubier-Montaigne,
1985) with respect to this science.
The idea of an A Phi is a landmark on the path that leads to this science.