Arthur Bradley, Senior Lecturer in Contemporary Literature and Critical Theory at Lancaster University, has written Originary Technicity as a. Life — Labour — Psyche — Being — The other — Time — Death. Arthur Bradley, Originary Technicity: The Theory of Technology from Marx to Predication as Originary Violence: A Phenomenological Critique of Derrida’s View.

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And who – if anyone – will turn out to be the thinker – the res cogitans – of that thought? First of all, though, we must return to Freud’s own description of this ingenious writing machine: But if the machine doesn’t think, it is obvious that we don’t think either when we are performing an operation. This means that the communist state will be more, not less, technologically advanced than its predecessor: On the other, though, he must resurrect humanity in order to demonstrate to it the possibility of machine consciousness Was ist Neostrukturalismus?

Tobias rated it really liked it Jul 06, It is arguably here, rather than in the note on the Wunderblock, that he comes closest to embracing the insight that many say is always latent in his work – the m achinic status of the unconscious itself.

After Freud, we are no longer stable, independent and self-reflexive thinking subjects but the site of a complex of unconscious, autonomous, even inhuman drives and, in many ways, this insight ushers in the entire critique of the ego cogito in twentieth-century philosophy.

Arthur Bradley, Originary Technicity: The Theory of Technology From Marx to Derrida – PhilPapers

We made the machine, and it thinks what it has been told to think. Now, even this originaary of affairs was not satisfactory because natural forces are not powerful enough to produce consistent and continuous motion the wind does not always blow, the water levels rise and fall so a new and more dependable motive force must be secured. The subject is no-one. Jacques Derrida in Continental Philosophy.

Originary Technicity: The Theory of Technology from Marx to Derrida

Yet, what remind us of these mechanical processes are, appropriately enough, real, concrete machinic phenomena: He confronts the materials of nature as a force of nature. It is prob- ably inevitable that such an explicit critique of Cartesianism has to be fought on ‘enemy territory’ – which is to say the absolute centrality of consciousness to any definition of subjectivity has to be its starting point – but the risk is that, like Freud before him and Derrida afterwards, Lacan remains too close to what he is criticising: The Ontological Force of Technicity: On the other hand, the process of industrial capitalisation must be viewed as the literalisation of this m otor capacity within human labour: Finally, Heidegger argues that the Christian concept of God as ratio dei – as a rational, thinking creator – in turn paves the bfadley for the epoch of Deism and the post-Newtonian theory of the mech- anised cosmos.


If we are to articulate this seemingly paradoxical concept of a ‘consciousness without ego’ – where the ‘I’ emerges from essen- tially opaque, unconscious desires – Lacan argues that we must return to Freud’s persistent attempts to draw an analogy between the psychic apparatus and technical or mechanical devices: Yet, according to a number of commentators – most notably Derrida and Lacan – Freud is unwilling to push the analogy between mind and machine to its logical conclu- sion: Christopher Ruth rated it really liked it Nov 25, Just as Saussure’s theory of writing destroys any simple notion of representation, so Freud’s differential model of the psyche also calls into question the very idea of a ‘true origin’ of memory that ever was or could be present: Perhaps more revealingly still, we could argue that Derrida has every bit as instrumentalist an investment in the machine as Freud: When – if ever technicjty did that state of alienation com m ence?

Return technicit Book Page. W hat, then, exactly is the function of machines in Freud’s account of the Uncanny – metaphors for mind, materialisations of infantile dread or something else?

Arthur Bradley, Originary Technicity: The Theory of Technology from Marx to Derrida

The Jewish Question Revisited: Jacques Derrida’s own technnicity of originary technicity will be assessed in Chapter 5. This is how the circulation of speech begins, and it swells to the point of constituting the world of the symbol which makes algebraic calculations possible. If we cannot but use such judgements, and we cannot but see nature as technical if we are to constitute it at as an object of experience at all, then the idea of a technic of nature becomes, perhaps not literally true, but a kind of nec- essary metaphor – the obligatory ‘as if’ of an Idea of Reason.


If memory can no longer work ‘all origniary itself’, and what does technkcity work all by itself is at least in Freud’s instrumentalist account of the Wunderblock a tool, prosthesis or machine, then we can begin to con- ceive of technicuty memory itself as a species of writing machine: By obtaining an upright posture, it seems that Zinjanthropus freed his hands for tool-use; tool-use, in turn, is what liberated the lower jaw for language and the lower jaw, finally, liberated the brain for symbolic thought and intelligence.

It is not simply that Dasein divests human being of any zoological, biological or anthropological positivity but that this being bfadley then wholly immersed in its factical environment: If embodiment theory is right to attack the Cartesian dualism at work in the desire to simply transcend the body, we will consider whether the theory of embodiment itself remains implicitly Cartesian: For Engels, the answer to this question is, unsurprisingly, tool-manufacture and use: The ego is somewhere, it’s in the camera.

Originary Technicity: The Theory of Technology from Marx to Derrida by Arthur Bradley

To pose the obvious question, what exactly – if anything – is being alienated in the machine stage of capital? Such a spectral or ghostly subject – who never quite dies or, better still, techniity to die infinitely – is thus effectively granted the position of the presiding judge at its own trial.

This chapter explores psychoanalytic accounts of technology from Freud’s Project for a Scientific Psychology through the essay on ‘The Uncanny’ to Lacan’s landmark seminars on Freud and Technique. Sunny Auyang – manuscript. In this book, I wish to pursue a line of enquiry – opened by a diverse group of scholars of technics including, perhaps most aggressively, the embodiment theorist Mark B. For Marx, we can no longer simply oppose humanity and technology as if they were entirely separate ontological entities: The author has asserted his right to be identified as the author of this work in accordance with the Copyright, Designs and Patents Act