attempts at living

to make a system out of delusions

Tag: the body

A brief remark on a brief remark

‘No one has ever experienced metabolism, though everyone has experienced wakefulness and fatigue, and no one has ever felt their brain or the impact of omega-3 fatty acids on their body’, as Levi Bryant states in one of his most recent posts.

Couldn’t I also say that no one ever experienced vision, though everyone has experienced seeing and not seeing, that no one has ever felt a punch to the guts but that they have felt pain. This is just absolutising the separation of experience of the thing and the thing itself, as if it could ever be possible to experience the source of experience except as an experience. Sure, when I experience tiredness and wakefulness I don’t experience every single part of metabolism, but in order to experience metabolism it isn’t necessary that I experience all of it, only part of it. After all, I have been to Ypres in Belgium, so I experienced Belgium…but it would be ludicrous of me to claim that I experienced all of Belgium in all its possible modes of being experienced. But if I say “I have been to Belgium” or “I enjoyed visiting Belgium” I’m not really making a claim of that order of intensity.

To agree within a disagreement: it is entirely possible for people to experience other depths of the body, to enact a phenomenological embodiment that exceeds the everyday embodiment of most people. There is a wealth of research into the hyperreflexive and hyperautomated experiences of the body in people diagnosed with schizophrenia, experiences of organs in people with eating disorders and starvation syndrome. These people enact their own ‘alien phenomenologies’ that deviate from what gets- ludicrously- called neurotypicality and what we could call the normative body. In suggesting that people do not experience the real of their bodies at all, Levi is at risk of engaging in a kind of idealism, even in the name of materialism, that cancels any non-normal experience of the body out from consideration. Only the healthy body exists, and only this health experience of the body matters, while of course the experience of the body is not the body, is a translation of the body. Between the text and the translation the materiality is lost: what do I experience if not the materiality of my body?

There is almost a temptation to ask whether, given Levi’s understanding of phenomenology (which he seems to conflate with phenomenography) as ‘constitutively unable to think the real of the body’ that there is anything that can think the real of the body. After all, any science that we might develop, any materialist naturalism, is a materialist naturalism that at the very least has to be understood by, be intelligible to, a human consciousness. Doesn’t all scientific experimentation and truth have to appear to a consciousness. They may well be true even without that consciousness, but truth and being registered as true in the organised form of knowledge called science are not identical. For instance while the theory of evolution may also have been a truth, its appearance to a living consciousness made a difference to the nature of that truth in relation to those for whom it was disclosed as a truth. If there is no way to experience the body at all then aren’t we back in Cartesian territory?

To suggest that one doesn’t experience ones own body is to think in terms of the disembodied society that we are living in; the society that can’t take up sensibility, that takes the body to be a fleshless becoming-immateriality that can only know itself as carnal in violence and disease. To suggest that there is no experience of the body but only its effects is also to separate what a body is from what a body is capable of and to set up some eternal body behind the body in interaction and interoaction. Pain, no longer to be considered an experience of the body but an experience of its effects, is rendered as a stereo-reality; carnal on the one hand, ghostly on the other. There is a risk that this is insulting to people who suffer from their bodies, people who are always aware of parts of their body that happily recede for others. It is also to suggest that pain and pleasure are matters not of the body but of effects of the body and so of certain inscriptions of the body onto consciousness and so we remain within a kind of textualism.

Finally, at the pragmatic level, if I am working with someone who is suffering from pain what tools am I offered by the thought that pain is merely an “effect”; I knew that already, it is an effect of the body on itself. Being able to phrase this from within a machine-oriented ontology gives me nothing new to offer the patient in pain, save to assure them all they are experiencing is an effect of the body, not the body itself. Merleau-Ponty, on the other hand, continues to be a source of pragmatic value for medicine and nursing. This pragmatic concern links with the earlier question of whether this is a new Cartesianism. After all, to say that the body does not appear to consciousness is to set up a separation between these two terms so that the body can be conceived of as material, while consciousness is something that is not material. This is to shy away from the findings of the embodied cognition wing of cognitive science.

These are brief questions, my immediate response to Levi’s post. I’d go on but its a little too hard to be a very serious theory blogger while listening to a five year old shouting at 101 Dalmatians.

Towards a corporealism

If humans can only have structural access to things-in-themselves, and only ever fashion approximate knowledge of objects and assemblages through signification practices and epistemic phantasies, then what actually matters is how we pragmatically act, react and cope in the world in relation to them. Insert all the references to Wittgenstein’s ‘language games’ and ‘family resemblances’, Rorty’s ‘ironism’, and/or any other post-critical concessions you want right here. The bottom-line is that immanent structural – or perhaps infrastructural – relations have traceable consequences via the onto-specific powers or potencies (or what Bryant refers to as ‘pluri-potencies’) of things at a pre-reflective level of direct material-energetic affectivity. And the distal stories (narratives, ontologies, etc.) we tell ourselves about these consequential interactions – however poetic or meaning-full, or instrumental (useful) they may be – are basically coping mechanisms to help us make our way in the wild world as fully enfleshed beings-in-the-world.

Michael of Archivefire, On Being and Coping part one: ontic relation and object access.

In this hastily put together post I want to discuss corporealism, the idea that all that exists is bodies and that these bodies are real objects that really touch one another. I’ll be drawing on the Stoic conception of corporealism and discussing their ideas of matter and God. I think that the possibility of a realism that doesn’t become a panpsychism and that doesn’t support absolute absence can be founded on a commitment to the weird materialism of corporealism. In other words, corporealism is one possible name for a realism that focusses on the structural relation between bodies rather than on the epistemic. What is excluded from this post is a consideration of the equally important doctrine of incorporeals.

Origins of Corporealism.

According to Christoph Jedan, the Stoic doctrine of corporealism was an attempt to reconcile three varieties of thought active in the Hellenistic world. First, they were operating in a world were prospective Stoics would be immersed within a polytheistic cosmology that the majority of people had no reason to be atheistic toward. Secondly, the Stoics also had to compete with other schools cosmologies, and these all included treatments of divinity. We could think of Plato’s philosophical treatment of deity as being the most symptomatic of this. In the Timaeus Plato introduces his idea of the divine as demiurge, the perfectly good craftsman divinity that organises a pre-existent chaos and thereby produces the visible world. This demiurge is therefore transcendent of the material world, making use of the perfect realm of Forms in order to give form to matter. Matter pre-exists form and the God which renders it. This is important because it means that God is not absolute in the way of Christianity. The nexus Plato-demiurge-Christianity would later become important through the Gnostic conceptions of the demiurge as incompetent or evil, producing an utterly imperfect material realm and thereby explaining evil as a structural element of the world itself. The tension between fidelity to traditional fidelity and a philosophically refracted God would have been present in the Stoic’s world. The third element Jedan identifies is the Stoic’s own ‘tendency to a “materialistic ontology”‘. Jedan states that this was hard to wed with the theological concerns of their age, making no reference fact that religious and materialist discourses have continued to overshoot, caricature, and regard one another as irreducibly opposed to this day. For the Stoics, the upshot of the union between supernaturalism and materialism was to conceive of God as a material force or principle that runs through the entirety of materiality. In individual Stoics this God is personalised to a greater or lesser degree. Epictetus is probably the Stoic that personalises God to the greatest extent, referring to Zeus throughout his Discourses and almost sounds like a Christian, if one suspends an awareness of Stoic materialism.

The Stoic God is singular and pantheist, closer to the God of Spinoza than to Plato. Beginning with Zeno of Citium, founder of the Stoic school of philosophy, the Stoic conception of divinity is made thoroughly material, identified with nature, and sits within a rigorous physical determinism. As Diogenes explains

the term Nature is used by them to mean sometimes that which holds the cosmos together, sometimes that which causes terrestrial things to spring up. Nature is defined as a force moving of itself, producing and preserving in being its offspring in accordance with seminal reasons (spermatikoi logoi) within different periods, and effecting results homogenous with their sources (Lives, 7;148-49)

There is no doubt that this characterisation of nature is synonymous with God. The Stoics are not happy to leave it at that. Nature isn’t the nature outside the city limit or human nature alone. As Diogenes points out above, nature-and so God- is woven throughout the cosmos. He goes on

The cosmos, they hold, comes into being when its substance (ousia) has first been converted from fire through air into moisture and then the coarser part of the moisture has condensed as earth, while that whose particles are fine has been turned into air, and this process of rarefaction goes on increasingly till it generates fire. Thereupon out of these elements animals and plants and all other natural kinds are formed by their mixture. (Lives, 7.142)

For the Stoics, divinity has this elemental form of fire such that Diogenes is discussing. The description Diogenes gives us of the Stoic concept of cosmos is one in which God undergoes self-differentiation. The differentiated aspects of substance thus interact with one another (‘by their mixture’) in order to produce terrestrial things (animals and plants and all other natural kinds). God is the material substance of the cosmos and the cosmos is simultaneously an ensemble of all terrestrial things and itself a terrestrial thing. Following Aristotle, ousia (οὐσία) is the being of particular beings, the substance of singular terrestrial things. In this cosmological picture there is

God breaks apart into productive units we call elements. The productive units interact to produce terrestrial things. The proper name for terrestrial things in Stoicism is bodies. Therefore, the productive units interact to produce bodies. The totality of the bodies taken together is called cosmos or nature which is identical to God. God is God through self-differentiation, which is the same as saying that substance is substance through self-differentiation. By not being itself substance is able to remain itself. Essentially, this is the doctrine of immanence. It is for this reason that Marcus Aurelius can claim that

All things are woven together and the common bond is sacred,… for they have been arranged together in their places and together make the same ordered Universe. For there is one Universe out of all, one God through all, one substance and one law


Whatever else we can say, God/Nature names an organising principle that is immanent to substance, and there is no substance that is not material. Thus it is that Stoic materialism does not hold to a passive understanding of matter; the corporeal organises itself. Stoic matter is not the matter of mechanistic physics that sits inert, and it is does not feature an originary formlessness as in Plato. Matter itself is active and in this sense ‘God’ names that part of matter that possesses this activity. It is the strangeness of this materialism that has led most commentators to instead refer to it as corporealism.

Only bodies are

The first to differentiate Stoic corporealism from materialism was French philosopher Éric Weil. A Jew born in Germany in the early part of the 20th century, Weil was a survivor of the holocaust who had settled in France to read Hegel with Kojeve. Weil’s reading of Stoicism is similar to the one traced out above in which matter is accompanied by something belonging to matter called God. In materialism, to say that only bodies exist is to say that only matter exists; in Stoicism, to say that only bodies exist is to say that only matter and God exist. For the Stoics whatever exists is corporeal; to be is to be a body, and all beings are bodies. Their rivals, the Epicureans, insisted that all that existed was atoms. In the atomist tradition the atom was the only kind of being a being could be, with ‘void’ being its negation. For the Epicureans the atom is the atom; for the Stoics materiality is matter and God. While the Epicureans have an explicit monism (there is only one kind of being), the Stoic only seem to operate in a monism. Instead, they appear to have a dualism that is disguising itself as a monism.

Ricardo Salles (God and Cosmos in Stoicism, 2011) asserts that this is only problematic if we are not attentive to what the Zeno and Chrysippus means by ‘matter’;

The Stoics clearly distinguish two meanings of matter. In one sense matter is unqualified substance: it is the matter of the universe called “substance” or “prime matter”. In the other sense, “matter” designates the qualified matter of particular realities.

Salles goes onto remind us that in Stoic doctrine there is two kinds of things: ‘that which acts and that which is acted upon’. In Salles’ reading ‘that which is acted upon’ is unqualified substance, whereas ‘that which acts’ is the ‘reason in it, i.e; God’. In Salles understanding, God is an activity of unqualified substance that produces differentiation in that substance to give rise to qualified matter. There is no dualism in this because God isn’t another kind of body, nor is God what animates bodies, God is simply the animation of bodies. To put it another way, God is the name for the capacity of bodies to act. The only sense in which God and matter appear to be separate terms is linguistically.

Whatever has a capacity of action exists, whether it be passive or active. Whatever has a capacity of action is a body. Therefore a body may be a ‘terrestrial thing’ (a cat, a plant, a woman, a shoe, a cup) something that can act or be acted on that is not strictly physical. For the Stoics such nonphysical bodies would include the soul, wisdom, the cosmopolis, and most certainly virtue. We might want it to include some of these things but we might also include the principle of equality, information-states, love, and mind itself. Corporealism therefore includes physical bodies and nonphysical properties and objects that we might otherwise seem to be products of emergence. That is, corpo-realism is a thoroughly non-reductionist materialism. It also means that whatever exists, to count at existing, is a body that necessarily acts or is acted upon corporeally by other bodies.

John Sellars (Stoicism 2006) points out that the idea that whatever exists is corporeal means that we can’t include any Platonic universals in a possible litany of existent objects. Plato’s Forms lack any kind of corporeality; they are not material in any sense, and nor are they singular, particular things. From the corporeal perspective only bodies exists and bodies are always particularities, such-and-such an example of qualified matter (ie. this man, not man as such). In this way, corporeality is not amenable to concepts of genericity. Chrysippus is known to have pointed out that the statement that ‘man is a rational animal’ supposes there is a generic ‘man’ that remains once every particular man, or all qualities of particular men, have been subtracted. Instead, Chrysippus reformulates the phrase as: ‘if something is a man, then that thing is a rational animal’. There is no humanity that remains, only the suggestion that particular humans share rationality and animality. Similarly, there is not some actually existing generic ‘tree’, there are only individual trees. This claim is the same as that which Graham Harman has made in regard to music; there is no Song, only individual instances of the song. Anyone who doubts it ought to recall John Cage’s 4’33”.

Neo-materialism and panpsychism

Earlier, it appeared as though God were a pre-existent substance- a primordial unitary being- that self-differentiated in order to produce individual entities. Now it seems that God is a material force at work within bodies. It is this activity, this capacity for action, that is integral too and responsible for the production of particular, individual bodies. In this regard corporealism is not too distant from the neo-materialism that Manuel de Landa (New Materialism: Interviews and Cartographies 2012) defends:

It is absurd to think that complex self-organizing structures need a “brain” to generate them. The coupled system atmosphere-hydrosphere is continuously generating structures (thunderstorms, hurricanes, coherent wind currents) not only without a brain but without any organs whatsoever. The ancient chemistry of the prebiotic soup also generated such coherent structures (auto-catalytic loops) without which the genetic code could not have emerged. And bacteria in the first two billion years of the history of the biosphere discovered all major means to tap into energy sources (fermentation, photosynthesis, respiration). To think that a “brain” is needed goes beyond Cartesian dualism and fades into Creationism: matter is an inert receptacle for forms that come from the outside imposed by an exterior psychic agency: “Let there be light!”

So yes, neo-materialism is based on the idea that matter has morphogenetic capacities of its own and does not need to be commanded into generating form. But we should not attempt to build such a philosophy by “rejecting dualisms” or following any other meta-recipe. The idea that we know already how all past discourses have been generated, that we have the secret of all past conceptual systems, and that we can therefore engage in meta-theorizing based on that knowledge is deeply mistaken. And this mistake is at the source of all the idealisms that have been generated by postmodernism

This quote is particularly pertinent to this discussion of corporealism. First of all, DeLanda considers it ‘absurd’ to hold that material compositions require any a brain to direct them. I think here we can read DeLanda as rejecting the claim that matter requires a nucleus of conscious control in order to organise itself into highly such complicated material compositions as thunderstorms. If a brain is unnecessary then we can be damn sure that a mind is also unnecessary. Moving to the ‘prebiotic soup’ only ups the ante in DeLanda’s claim: life, the thing so many people think is the pinnacle of physical structures, a kind of miracle that let you and me emerge from a stupid, lifeless goo…that didn’t need a brain-mind, so why the hell would any of the rest of it? Second is the (hilarious) accusation of Creationism. Essentially, conceiving of matter as passive and only passive means that it could never organise itself into anything. The stab at Creationism is the same one the Stoics make at Plato, that conceiving of matter as a passive receptacle pointlessly sets up problems that aren’t easily resolved. Thirdly, that matter has its own ‘morphogenetic capacity’ means that matter has the immanent ability to give itself form without any ‘external psychic agency’ having to be deus ex machina‘d into the picture. Indeed, the deus is precisely what is immanent to matter. In my elaboration of corporealism in Stoicism, this morphogenecity is precisely what was identified by the name of ‘God’. Corporealism thus seems to accord with the new material.

The problem that emerges here is the question of what the rejection of an ‘exterior psychic agency’ actually means. Specifically, is this a rejection of psychic agency as such or does the emphasis fall on the term ‘exterior’. As DeLanda points out in A New Philosophy of Society… the position that is generally termed realist is ‘defined by the commitment to a mind-independent existence of reality’. Certainly, bodies like thunderstorms, hurricanes, and coherent wind currents don’t require any external mind imposing form on them, but ‘social entities’ from ‘small communities to large nation-states’ do. Without the embodied minds of humans it is obvious that these kinds of social bodies require human bodies or they vanish. A nation-state may survive across generations with all particular human bodies that form an essential part of its being dying and therefore exiting it, but at the same time new human beings are constantly born already inside of those social bodies. The territoriality of these bodies is such that their exteriority has to be interior to them otherwise they will pass out of existence. The exterior psychic agency that social bodies require is always already to be found having been brought inside.

In my last post I was suggesting that OOO involves a panpsychism because mind

‘is spread across all relations that we can look at [so] that each and every object that the human touches, every human-human/human-object relation (and the object-object relations that those depend on) are the corporeal mechanisms of the logos spermatikos of mind. The point would be that mind or ‘mind-like’ encounters between objects would be neither something that belonged to humans or to nonhumans but to the cosmos itself. Rather than a panpsychism this might resemble a material pantheism.

I want to focus on the biggest mistake of this paragraph: Mind, as an emergent property, as Michael rightly points out in his response to my post, deserves to be granted its ‘ontic particularity and irreducible complexity’. His concern is that I or OOO am anthropomorphising the cosmos by finding evidence of human cognitive capacities and generalising them to the cosmos in such a way that we get claims of ‘alien phenomenologies’. To return to DeLanda, it isn’t just that minds included a given nation-state would have an experience of that nation-state, but that the nation-state itself would have an experience of the minds it contained. The problem is that the nation-state, while it does include minds and requires them for its uniquely social existence, it does not itself possess an emergent mental life. Embodied cognition involves neurons, the interrelation between neurons, the nervous system as a whole, the body as a whole (both phenomenal and material), a rich environment, and all the material requirements of that environment. Social bodies contain but don’t possess these features. In the same way, my apartment contains my computer but my apartment isn’t thereby able to make computations. The alien phenomenology of the nation-state or the experience my computer has of my apartment would be mind-like happenings. Indeed, in the apartment-computer example there will be times when I am out and so won’t be part of the ensemble of operations making it up. If we grant that this relation is generative of an experience in either of its terms then we have to say some kind of mind is also being generated. This is problematic not because its an intuitively weird idea (many ideas are weird and right) but because it means that all relations would be relations between minds. While impoverishing ontic particularity we are promoting psychic universality. Reality could never be said to be mind-independent. The real would always be some aspect of the real’s experience of the real. Realism would convert into idealism.

Corporealism as body-oriented realism

What I hope that my treatment of Stoic corporealism has done is begun a possible elaboration of a realism that involves direct corporeal contact between bodies and negates the claim that such bodies are absolute withdrawn from themselves and others. I’ve got to admit that this is a very small beginning to such a project. What I’ve tried to show is that bodies interact with bodies and that nothing can exist that does not relate directly. In the Stoic picture everything that exists is at once a cause and effect, active and passive, what it is and capable of being otherwise. The reason that I have gone some length to talk about the Stoic conception of God was to investigate panpsychism under another guise. The Stoics routinely call God by other names such as; nature, World-Spirit, the Whole, Reason, Logos. This is how they think that the universe has a perfect, rational order: God is in all things, the Mind of God is in all things. IF they waver and vacillate on what this God is exactly, I would suggest this is because they are trying to fit a metaphysical description onto a theological nomination. As I said at the start, this might be because of the intellectual climates they inhabited, because of personal faith, or because they wanted to attracted students. Hell, let’s not forget that offending the Gods could get you killed. Whatever is going on with the Stoic concept of God it is not describing something supernatural, nor is it describing some kind of super-mind or panpsychism. This is what I meant by asking if there isn’t room for a material pantheism.

Whilst the Stoics talk about God being the Whole or the All (clearly an overmining idea) they also talk about God as a body among bodies, as embedded in matter itself, and as an active property belonging to all bodies, the very self-organising capacity of matter. God isn’t the name for something, but some activity. It is this last concept of God that I want to say is proper to a corporealism that would be a body oriented realism. It is also in this sense that we would jettison any overmining idea of God. Instead, isn’ the principle of God that is immanent to all bodies simply another way of talking about the potency or plasticity of bodies to enact themselves other than they are?

There is nothing to stop us thinking of ‘all things are woven together’ in order to produce a body that emerges from the sum of all ongoing particular relations that we call universe or cosmos. After all, Marcus only tells us to always think of the universe as an organism. Thinking it so doesn’t make it so and, after all, Marcus is engaged in his own attempt at living, his own coping. The organisation of bodies, there being ‘arranged together in their places’ is what ‘make(s) the same ordered Universe’. The one substance of Stoic monism isn’t a goo or flux that subsists every individuated being. The one substance of Stoic monism is simply body. Bodies emerging from bodies; from their very real and direct intimate contact. Among the other obsessions of the Stoics is their vivid appreciation of material vulnerability to death, the fragility and precariousness of all bodies…especially our own:

In human life, our time is a point, our substance is flowing, our perception faint, the constitution of our whole body decaying , our soul a spinning wheel, our fortune hard to predict and our fame doubtable; that is to say, all the things of the body are a river, things of the soul dream and delusion, life a war and journey in a foreign land, and afterwards oblivion. (Marcus Aurelius, Meditations)

Further notes on becoming-noncorporeal

Men of broader intellect know that there is no sharp distinction betwixt the real and the unreal; that all things appear as they do only by virtue of the delicate individual physical and mental media through which we are made conscious of them; but the prosaic materialism of the majority condemns as madness the flashes of super-sight which penetrate the common veil of obvious empiricism– H.P Lovecraft, The Tomb.


For Deleuze becoming-animal is also the becoming of a ‘zone of the indiscernible, of the undecidable, between man and animal’ [1]. This undecidability means that one cannot isolate and fix the separation between man and animal. The spectator, who might be the living reversal of the image subject to such spectatorship, is unable to separate the low from the high, the dirty from the clean, the brute from the humane, the instinctive from the rational. In becoming-animal all dualism that extracts the human from the animal or subtracts the animal from the human collapses whilst remaining in fraught operation. I cannot say that I am this or that; I am both and neither, the point at which I cannot speak through the logic of identification. This undoing of molar surfaces is the undoing of the engine of meaning-production [2] that Giorgio Agamben has termed the anthropocentric machine [3].


The anthropocentric machines carves out human from animal and as such serves as the motor for those political philosophies that seek to delineate regimes of humanity. A regime of humanity is at once this system of meaning-production, or anchoring* in Zapffe’s nihilistic formula, that separates man from his other and elevates him ‘above nature’ and is also what allows for the creation of an aesthetic regime of degrees of humanity. As such the Jew is conceivable as nonhuman animal, the woman is conceivable as something to be tamed and domesticated- turning her wild sexuality into the regulated affection of the pet-, and the slave before both is conceivable as just within humanity. This anthropocentric machine is properly engine of meaning-production that gives humans the sense that they are other than nature and which serves as a self-reproducing system of domination that paints itself as nondomination. Anarchism responds to the effects of this system without always having the balls to attack it’s basis. For the mythological ‘classical anarchist’ this wasn’t a problem because the world had not yet been revealed as catastrophic.


Becoming-noncorporeal operates based on an engine of meaning-production that takes the body as it’s site of operation. As Deleuze writes ‘The body is the Figure, or rather the material of the Figure’ which must not be conflated with the ‘material structure in space’. For Deleuze the body is not reducible to the biological matter of physiology and anatomy. The body remains material without suffering from this reduction. How? Elsewhere Deleuze is engaged in a discussion on the body in Spinoza when he remarks that the latter’s God, which is a substance to which all attributes belong (a pure virtuality of which all actualisation is an expression), is ‘the speculative figure of immanence’ [4]. If the body is not identical or reducible to biological matter but remains material then this materiality is the materiality of the virtual.The actual body that we talk about when we talk about embodiment, about corporeality, about conditions of health and sickness, is dependent upon but never coincides with the virtual body. Zizek understands this as the ‘incorporeal/immaterial’ real of the body but this does Deleuze a disservice [5].


The materialism here is the materialism of affect, of affection, of the virtual’s potency to condition, to alter, to perturb, to disrupt, to delimit or delineate the actual in any number of given ways. Deleuze goes on to state that For Spinoza ‘the individuality of a body is defined by the following: it’s when a certain composite or complex relation (I insist on that point, quite composite, very complex) of movement and rest is preserved through all the changes which affect the parts of the body ‘ [6]. A body then is virtual and all actualisations of this virtual are expressions of the that virtual. A body also only appears through relations of movement and rest- we might say of being moved and of resisting being moved- by other bodies**. There are ‘all sorts of relations which will be combined with one another to form an individuality of such and such degree’ so that ‘the body’ is not the material structure at all but the Figure. How to understand the Figure? As the combinatory relations that solidify into distinct objects that can then appear to the spectator. As such it is not an immaterialism but an immanent materialism under which organisation is the self-organising performances of the engines of matter. The human body of anatomy and physiology is the actualised dynamic encrustation of the powers of the virtual body to act and be acted upon. The Figure is the name of this virtual-actualising body that differs from itself without being separable from itself (no physicalism without virtuality). This is what I mean by the skin of the world; it is an encrustation, a dead form, that is nonetheless dynamic and constantly in performance.


The materialism of the virtual implies a virtuosity of the body. To return to the sense of the lived body of embodiment- the dancing body, the fucking body, the eating body- this tells us that what a body does is to constantly make itself actual in such and such a way. The Figure is constantly Structuring. From moment to moment the substance of my body only continues to exist due to the immanent performances of each degree of individuality. This is revealed in the body of the clown. The clown’s is that body which purposely refuses its own virtuosity- it is the body in deliberate failure to perform and constantly catching itself before that refusal becomes total. The dancer also perfectly puts in motion this virtuosity; the dancer’s relation to choreographic space is always one that is modified, adapted and corrupted by degrees of physical inability to perform such and such a motion just so but also by way of her body’s idiosyncrasies and her own improvised insertions. Choreographed space becomes corrupted space and the priority given to one over the other is no longer maintained. At the same time the hierarchy of the choreographer, the choreography and the choreographed (the dancer) breaks down into a ‘zone of the indiscernible, of the undecidable, between’ the dancing and the danced. Becoming-dancer and becoming-clown are modes of immanence being put on display, and of the strategic assembling and disassembling, of positions in space and spaces in position of being obviated. The dancer and the clown are privileged Figures for me. I watch them move and I watch the entire skin of the world; the surface that is its own depth.


In social media the body is lost. The temptation is to experience the body as lost. The hyppereality of social media obliterates the body leaving nothing behind. The body as structure, as organisation of organs, is what is lost in this. The hyperreal of social media stimulates the production of a hyperreal identity- an identity that increasingly comes to precede my IRL identity and which does not rely on my IRL identity for its truth. This is the point of critiques of social media activism, of critiques of social media as digital dividuation, as the disorienting proliferation of plastic identities, of ‘trolling’ and of the use of the use of social media as a predictor of human political behaviours. All of these phenomena, really epiphenomena of the internet itself, are coming to be seen as the real of our society. It forms the core of critiques of media technology such as those launched by Sherry Tuckle that are based on a dualism between the physical universe and the digital universe. As Tuckle has it

‘texting and e-mail and posting let us present the self we want to be. This means we can edit. And if we wish to, we can delete. Or retouch: the voice, the flesh, the face, the body. Not too much, not too little — just right. [7]

Tuckle’s major text, Alone Together, has a string of dualist claims. She states that “If Facebook were deleted, I’d be deleted…’ and ‘Second Life gives me a better relationship that I have in real life’. These two short quotes show that Tuckle is involved in another dualist machine such that Deleuze’s becoming-animal wanted to undo. This is a dualism for which facebook deletes the body, edits the flesh, in which Second Life- the online world- is literally a second life detached from the physical realm. There is the physical and the digital and while they may interact they are fundamentally different. Indeed, the thrust of Tuckle’s criticisms of media technology is that the digital and the physical are incompatible, antagonistic towards each other, and that they compete against each other for us- (why they would do this and where the agency comes from, I don’t know).


Tuckle thinks I edit myself online. That this online persona is an obliteration of my authentic fleshly self. I am nothing but body but that body is gone and all that remains is the simulation of a self on the shimmering desolate whiteness of the screen. The body edited, deleted, I am nothing. But this is to fundamentally miss the point of the ontological virtuosity of immanence. As I have hopefully shown to some degree of competence, the body is not identical to its physical organisation. Materiality does not depend on flesh and blood and if it did then anything that was not subject to the law of evolution, any nonorganic matter, would not be real. If this seems a hyperbolic claim and one that is unfair to Tuckle then let me illustrate further. If her problem is that I can edit my appearance online then she misses the point that I can edit my appearance in flesh and blood as well, and in more or less extreme forms; I can have my haircut, change my style, tattoo permanent cosmetic improvements onto my face, I can ‘delete’ parts of my body through extreme elective surgical procedures or other interventions, such as the incredibly common removal of fatty tissue. I can also add to myself, making myself excessive of my ‘authentic self’ and therefore destroying myself in the opposite direction. All that Turkle has discovered is that there is a good degree of negotiation surrounding identity and that such identity appears as the metastable resultant of a combinatory logic of identification and disidentification (of movement and rest) that makes identities more or less malleable, more or less fixed, more or less corrupt, multiple or singular. Indeed, Turkle has discovered that we engage in interpersonal strategies through which we perform our personhood through both our bodies and our ability to present ourselves in digital spaces. There are practices of the self which are practices of embodiment and those which do not seem to be practices of embodiment.


This kind of digital dualism is hung up on the moment where practices ‘do not seem to be’ those of embodiment. This seeming is the seeming of the separation between the physical and the digital. It is the distribution of the sensible of the new social that social media are generative of; the spectral electronic social that disavows and dreams of a liberation from matter. Turkle’s analysis is in fact part of this social insofar as it is part of this dream: it is the dream in its wish-fulfilment function. The social of noncorporeality. [8].


The practices of the body that do not seem to be of the body are nevertheless only playing at not being of the body. I mean this in both the sense of the being of the virtual body and the actualisation of that body as it is experienced as embodiment. First of all, the body is affected by and affects the digital. The digital sphere is not one in which I am passively caught up as a victim and it is not one in which we are necessarily ‘alone together’. Banal examples proliferate: last night I was at a birthday party that had been organised entirely through Facebook, I met new people I would not have otherwise met because of the digital. In my previous post I focussed on agitation. The problem that Turkle talks about when she talks about techniques of communication having supplanted the art of conversation (the eternal conservatism of this is ringing) is really that of a diminution of social relations. This can only be a problem for Turkle if the techniques of communication and the art of conversation, the former belonging to the digital and that latter to the physical, are mediations of some plane of immanence. To phrase this differently, there can only arise a concern that two modes of interaction that exist on two separate and separable ontological domains are relating with each other in such a way that one does harm to the other if they are not finally separate or separable at all. The digital dualist’s critique can only make sense if it fails to make sense.

Another example: my eye. Deleuze uses the eye as an example of a body in his lecture on Spinoza and states that the eye is a born out of the complex relations between it’s own parts and the parts of other objects that surround it, which it is affected by and which it in turn affects. The eye is set in the orbit which is a structural feature of the skull which sits on top of a spine which forms a part of a skeletal and nervous system that are protected and moved by a muscular system which is coated by a dermal system which is a threshold traversed by bacteria, food, air, blood, itself, and that touches and is touched, and that sits in front of a computer which is itself a body formed microchips, plastic molds, wires, nickle atoms, light and so on and so on. In order that my eye see the computer there must be a light source- thus the sun or some artificial means of lighting are brought into the equation of my sitting on Facebook or Twitter and being able to be disembodied. But my eye also relies on other eyes for its existence. My eye is not ex nihilo but is the eye I have inherited from the genetic information of my parents and all less immediate evolutionary ancestors. The computer had to be built by men and women in factories and laboratories, which had to be built with tools and by people who had received training, and the computers themselves had to be built with tools and by people who had to be trained in how to do build computers and so that I could post this post on my WordPress blog there has to be telephone lines and streets and engineers and and and and and and

a vast material network of bodies.


This is the what I am saying when I say that the social of social media is ‘the spectral obliteration of materiality through the simulacrum which leaves the material in place’ [9]. The ontosclerosis of the social generated by social media is one in which we leave the body without leaving the body behind; a disembodied embodiment. Noncorporeality is never achieved. It is neither a utopian nor dystopian condition although it has the potential to be either of these. Noncorporeality is neither actual nor virtual but the demand that we shed our physicality and dive headlong into the digital. It is the demand that we do something impossible. Yet it is at the same time precisely what exposes and undoes the digilogical machine. Becoming-noncorporeal is a becoming precisely because it is a zone of indistinction, undecidability. It is also a becoming because it is this impossibility of its own completion.


All this points to the notion that bodies have always been products of simulation. The simulacrum never engaged in any procession but was always already. Bodies, objects; these are always already simulations.

As soon as behavior is focused on certain operational screens or terminals, the rest appears only as some vast, useless body, which has been both abandoned and condemned. The real itself appears as a large, futile body [10]’.

And bodies, or their actualised portions, are these operational screens and terminals. The inexhaustibleness of bodies and, for humans, the potentially inexhaustible ways of being a body means nothing. The nostalgia for the body which has has not been lost, the nostalgia for a unitary solely physical body belies the nostalgia for the soul. It is not the body that is in question in becoming-noncorporeal if the question is a loss of materiality. I have emphasised throughout that this loss of the material, this destruction of the real, is an effort that is incomplete and impossible. That every time we deny the real that is precisely when it is resurgent; this is what makes radical denial a strategy of realism, and why one can state as fact that reality itself is speculative [11].


The real is a large and futile body. This is a nihilistic truth. That the body/real is futile means that it is without purpose, without telos, without justification. This is perfectly in keeping with a naturalism that takes Darwin seriously. There is no point or purpose to anything in nature and nature, via selection, mutation, heredity and all its other materialist magic tricks, has always been a process of artifice, of recomposition, of experimentation, of the production of doubles without origins, the generation of bodies that are not copies of some original: that nature has always been simulation. If being a body means nothing then the Spinozo-Deleuzian question of what a body can do becomes the question of a post-nihilistic pragmatism***. It is not what bodies mean but what they do that concerns us. In the breakdown of the anthropological machine, the digilogical machine and all the other machines of meaning-production we are left with transparent meanings that although real have lost the sufficiency to motivate us. Meaning now suffers a failure. We built it up and it was there but now that we know that we built it it appears as a ruin. The body itself, our body, can no longer be identified and held in place by being fixed in an image of itself… not its physical image or its digital one.


There are massive problems with social media, with electronic culture being plugged into our nervous systems…it produces anxieties, agitation, unrest, insomnia, an inability to concentrate, a kind of traumatisation and so on… but these are problems of immanence and not dualism. They are problems of ‘the advent of hyperstimulated man’ [12], changes in speed and quantity rather than ontological quality of being. They are problems that can only be problems, dangers that can only be dangerous, if the physical and the digital are not antagonistic categories of being that we must choose between. The choice is not between brains and clouds but to see where brains are situated within clouds. This is not the place to go into those problems or to trace the braincloud machinery.


In all of this there are competing images of the body and of embodiment. The image is what fixes the body in place. Ontology is an aesthetics; actualisations are the surfaces of a depth; the skin of the world; the self-organised displays of matter. Becoming-noncorporeal is indifferent to binary distinctions and forces us to think of a spectral kind of embodiment and the possibility of such a disembodiment that we might adopt instead of react against. If becoming-noncorporeal obliterates materiality and leaves it in place, if it is a simulation that teaches us that everything is simulated, then it is also an invitation to address the Image afresh. What is at stake in these notes on becoming-noncorporeal is the body and its images; the withdrawn depths and the ways we access those depths. What is at stake is the prospect of leaving the mirror stage behind us without mourning the unitary body and finding instead that we have always been bodies without images capable of life after and inside of the catastrophe.


Dancers and clowns are of the debris of the catastrophe, the seducers and satirists of things falling apart- artists in love with catastrophe. The body without image represents only that there is nothing to represent, that the only ethic is one falling, faltering, tumbling.

References and apologies

[1]. Deleuze, G. The body, the meat, the spirit: becoming animal. Here.

[2]. Meaning-production is my own term. I discuss it here, here, and here.

[3]. Agemben, G. 2004. The open. Man and animal. Stanford: Stanford University Press.

[4]. Deleuze, G. On Spinoza. Here.

[5]. Zizek, S. 2007. Deleuze’s Platonism: ideas as real. Here.

[6] Op. cit. Deleuze, G. On Spinoza.

[7]. Turkle, S. 2012. The flight from conversation. In the New York Times. Here.

[8]. See my notes on becoming-noncorporeal. Here. The current work forms a second part to this set of much shorter notes.

[9]. Ibid.

[10]. Baudrillard, J. 1983. The ecstasy of communication. NonPDF. PDF.

[11]. This is my idea of the Radical Denial which is taken from a more sustained engagement with Baudrillard and object-oriented philosophy. Essay 1. Essay 2. Aphorism.

[12]. Virilio, P. Future war: a discussion with Paul Virilio. Here.

* Anchoring is the “fixation of points within, or construction of walls around, the liquid fray of consciousness”. The anchoring mechanism provides individuals with a value or an ideal that allows them to focus their attentions in a consistent manner. Zapffe also applied the anchoring principle to society, and stated “God, the Church, the State, morality, fate, the laws of life, the people, the future” are all examples of collective primary anchoring firmaments. (text taken from wikipedia).

** In this connection, it is a shame that the dromology of Paul Virilio isn’t read in an ontological light. Deleuze is framing his assemblage theory materialism as a materialism of movement and rest that is dispersed, as all Deleuze’s antibinaries are, on planes of intensity. The language for measuring these intensities that exist in the interstitial space between movement and rest is speed or temporality. It should be recalled that Deleuze and Guattari’s identification of deterritorialisation is inspired by Virilio’s use of the same term.

*** I owe Michael of ArchiveFire entirely for this phrase which I liked so much I’ve stolen it.

Notes on becoming-noncorporeal

Today abstraction is no longer that of the map, the double, the mirror, or the concept. Simulation is no longer that of a territory, a referential being, or a substance. It is the generation by models of a real without origin or reality: a hyperreal.

The concept of society is transforming. The social, endlessly mourned by postmodernism, is becoming the product of a work of generation, of electronic ghostly simulation. Society, that super-subject nonsense that has never existed, returns again, but this iteration marks the redistribution of sensible differences into commensurable units of code. Online, the sociologist’s dream is manifest in digital vibrancy. It is a dream the sociologist didn’t know he was dreaming, that he denied dreaming, and that his theories and models were trying to express. The latency of what was manifest is now come to pass: the spectral obliteration of materiality through the simulacrum which leaves the material in place [2].

Yet social researchers are dazzled by the data logged by social media sites and are apparently eager to use that information as uncomplicated proxies for social choices in general. At this point, enough people have made Facebook use a part of their everyday life that social researchers are treating Facebook as an empirical model of society itself.


What could we call such a tendency? The only term adequate is ‘trend’. We are speaking the language of social media- the prism through which the social is compositionally refracted. As organisms we pass into the new media, our nervous systems extending into that placeless time in denial of physicalist certainty, and are agitated. Agitation today comes to be more than the distressing or nonfunctional arousal of the nervous system by the environment and is no longer always simply treatable by mantras, by the breath, or by psychopharmacology. Today agitation is the agitation of Exhaustion, that sense of spent possibility that forms the mood of the time after the future wherein we realise that we never had any such future. Agitation is the psychoaffective outcome of being unable to unplug from this new social space, and of the ceaselessness of prompts to speak, to declare, to choose. The problem with this new social that eclipses the material is that it is infinitely refracting, plastic, without necessarily fixed axes: to speak of the space of social media is to illegitimately delimit its multiple indifferentiations.

This new social, the newness of which we have to continually stress to keep in place, isn’t just about technology directly inserting itself into our neurotransmission system. The novelty isn’t novel, we have always externalised our minds and we have always existed by prosthesis, the cyborg-image is as old as an ape using a nut as a hammer. The point is rather that this agitation is the result of the proliferation of multiplications of injunctions to participation that first of all demand that we participate in nonactual space. The new social produces agitation because it is this rampant nonactuality. This nonactuality is not identical to a virtuality. The claim isn’t that the social of social media is composing a society that is withdrawn from itself and the operants that condition it as this would only be to claim that the essence of the object ‘society’ does not exhaust itself in its becoming manifest. Instead, the claim is that nonactuality is neither actual nor virtual but exists as a kind of tidal movement between the two. Nonactuality is the non-physicality of the code made into an objective system of space and time that occupies and is occupied by the physical system of the object body. Otherwise put, every demand of the new social that is generated by social media and media sociology is always already a demand that we participate in something genuinely impossible: incorporeality. It is a pathological becoming-incorporeal; of becoming a body without a body by way of the acceleration of those organic systems that are stimulated when a prosumer of social media sits in front of their screen and subjects themselves to Facebook, Twitter, WordPress.

The new social, the hyperreal social, is a side-step of materiality that confirms what it disavows and retains under the effort of its obliteration. The new social is also a distribution of the insensible, in the sense of the flattened and blunted affect of the overexposed patient (for example, the depressive who loses the potency of the body; the restrictive anorexic who recodifies and/or loses the social materiality of space and relation; a whole ontosclerotic regime. Urge upon urge upon urge upon urge. ‘Desire’; ‘Take part’; this is the democracy of depleted serotonin and oversaturated dopaminergic receptor sites. A million clear and cogent signals are sent into the semiotic ecology becoming lost among one another, becoming indecipherable white noise.

We are inside a pathological ‘relation between statements and the incorporeal transformation or noncorporeal attributes they express’ [4]. Deleuze and Guattari meant something like performative speech acts wherein words affect bodies to alter the state space that those bodies occupy. I pronounce you man and wife does something to the man and woman. What happens when the man and woman are abandoned, when all that is left is the noncoporeal attributes? Exhausted at the end of the future, always in the heart of the catastrophe and anticipating its completion, we even begin to shed our bodies. The prophets of the technological singularity have always missed the point; one doesn’t need to flee the body to leave it behind. Social media is disembodied and without a future, it’s only future being the impossible instant that the body can’t cope with, that it can never manage to keep apace with. ‘We have been cheated out of the future, yet the future’s ruins lie about us, hidden or ostentatiously rotting’ [5].

Inside of becoming-noncorporeal there can be no memories of the near future and there can be no history, only the consensual linearity of a time-line. Becoming-noncoporeals don’t regret but ceaselessly construct,reconstruct and edit an autobiography that can never articulate what language can’t grasp, what language skirts around and illuminates only by dint of revealing shadows. And all these dreams of liberations. The dream of a liberation from matter that can be enacted by means of matter; the dream of a liberation from the social being enacted by an intensification of a perverse sociality; the dream of a liberation from unitary personhood only being enacted by an intense scrutiny of the self’s narratives. Soon a nostalgia will doubtless appear, and it will have the body as it’s object.

[1]. Baurillard, J. The procession of simulacra. Here.

[2]. For example see: Hart, W. 2011. Mind, self, facbook: towards a postmodern sociology. Here.

[3]. Horning, R. 2012. Facebook as experiment. Here. [Note the connection of facebook as an experiment in social form and various anarchist and Marxist ideas of praxis as experimentalism].

[4]. Deleuze, Gilles and Félix Guattari. A Thousand Plateaus: Capitalism and Schizophrenia. Translated by Brian Massumi. Minneapolis: University of Minnesota Press, 1987.

[5]. Hatherly, O. 2009. Militant Modernism.. London; Zero Books. Pg. 2.

the limits of memory

i watch him all day,
by turns silently brooding in corridors
or gazing absent in the small room
into which the sun invades with dazzling brightness.
later he will compress two places,
or rather he will force the memory of a place
into the drab interior he now inhabits.
how does this mind operate? is this the crowning moment
of the Kantian regime or the crumbling away,
its final counter-evidence and disintegration.
he commands that we pay attention,
the useless and the useless gathered in the afternoon
recession. he was once well known.
– a shame, says J., once he even judged on foreign competitions.
let the deniers come, those who say the past is done with us
and finished,

let them come and watch him too, as he struggles
with descriptions of acts and positions
his body refuses to release.
we know not what a body can do, said the pantheistic Jew,
who never once wondered at what the body
might divorce, widow and betray.
in that room where we sit another turns and tells me
– he doesn’t know what he wants to do,
and i agree, wondering if any of us in the larger world
of calenders and train timetables know desire any better;
i am awed by the horrifying dimensions
of his perverse phenomenology. is it something at the work
of survival, or just the silhouette of the inevitability of decay?
i put my key in the door and turn it,

letting the heavy metal frame slam shut behind me, and walk into
that hot sunlight. all around me in the city street are
young and beautiful things radiating sex, ambition, hope
and delicious self-deception. have i left a hospital
or a monument to consciousness’s final truths?
i think of L. and want nothing but her body
and the brilliance of the unconsciousness found in
our mutual exhaustions, as if our lives, our minds and bodies,
would never extinguish.

are we just these simple mechanisms, sometimes decoupling
from the larger machinery?
what can we tell ourselves but stories about Redemption?

my throat is dry in the heat and the grassy park
that my window overlooks is full;
the material for one day’s vanishing memories.

this is the last line for today.


8% of the human genome is endogenous retrovirus- paleoviruses. Vehicles of an extinct mute nature before us; even fragments of our own genetic code are separated from us, distinctly pre-human.

On the Nursing home: Google spell-check corrects ‘Korsakoff’s’ as ‘God-forsaken’

Korsakoff’s syndrome (also called Korsakoff’s dementia, Korsakov’s syndrome, Korsakoff’s psychosis, or amnesic-confabulatory syndrome) is a neurological disorder caused by the lack of thiamine (vitamin B1) in the brain. Its onset is linked to chronic alcohol abuse and/or severe malnutrition. The syndrome is named after Sergei Korsakoff, the neuropsychiatrist who popularized the theory.

humanity cannot be exacerbated, but only aborted
Nick Land, The thirst for annihilation

Maybe it would be better if we abandoned even the word ‘life’ and spoke only of existence.

What function the nursing home? Obviously, it is a place for the elderly- nay, ‘older adult’- to be cared for when bathtubs might as well be Alpine expeditions and the mind is a kind of soggy porridge on an eternal cold morning in which coins have no names and the front door is a barricade against senseless things. Except everyone who isn’t terminally thick knows that that is bullshit. The ideal expression of a nursing home is the image of asylum, it’s last operating domain, where granddad can have the dignity of having his shit cleaned off him by saintly men and women who pay no attention to his sad, wilted cock.

We all know the truth about it. None of us wants to end up ‘in one of those places’. The underpaid and surly staff hate their jobs and turn up hungover, still pissed or coming down off the weekend before. Your body or your brain has given up. Your an image of the horror of mortality, far more terrifying than a corpse (which at least has a certain abject glamour). You eat by a schedule, looking forward to meals you’d never prepare yourself, wake and sleep by a schedule, often being dressed at 5am before being told to go back to sleep, and appear as the tragic star of news headlines or TV shows that streak sensations of neglect. You haven’t a name any more, at least not one even muttered in public. Forget about desire and probably even your memories of your best fucks have gone. It isn’t right but it’s the state of things, and when was that ever right?

No. The nursing home serves a more obvious function. The frail elderly, the ‘elderly mentally infirm’- a term still widely in operation- are sequestered away from a youthful gaze and left to rot. Therapies exist, and recreation, but with this number of staff off sick and the holidays a few weeks away? Out of sight we let our old people die by silent, unobserved degrees; catheterised for crucifixion. Like Foucault’s prison the nursing home is a panopticon in which the old will be old, hence why so many go in relatively able, suffer decline and then suddenly die. A man who is healthy might drown in accumulated fluid. A woman might be so impacted with shit that she can’t bear the strain. Walk around an elderly medical ward, witness the psychometric testing designed to index deficits exclusively, the Addenbrook’s allowing the professional to chart your landing trajectory while you absent mindedly pilot yourself toward the grave.

The obsession with youth breeds this kind of thing. The body as key representation, resource, mode of exchange; the principle of Life our last remaining perversion of virtue. Life is the name of an excess to life that the living can only name without ever knowing. We might experience living but there are no lives, only attempts at living. Exhaustion implies not so much a chiasmic phenomenology but a visceral vitalism. Is it coincidence that the last term is seeing a resurgence at a time when life as such is in question? But not simply an obsession with youth, an obsession that goes deeper than advertising and cosmetics (although held aloft by these), deeper than a prosthetic industry (isn’t all industry aiming at and itself prosthesis?), deeper than the charting and re-charting of the genetic cartographies heralded by the genome project, stem-cell research, cloning, all the biotechnologies. Life is what escapes us or what we hope escapes. Bodies become ever more malleable as they become more understood. More receptive to fundamental alterations far beyond sun tans and psychotropics. But we still don’t know what it is to be a live, to be a life.

But don’t get upset about it. It’s not all doom and gloom. We’re young yet. And look how the old mount up. We have to put them somewhere out the way where their bodies can be successfully managed until death finally frees us from them. Such a burden! And let’s not visit to often because they always stink of piss and we’d only have to face up to our own destiny. Know one fears death only the failure of the body and the strange familiarity on those erased faces. Occasionally one will lash out, a Korsakoff’s patient, displaying a flash of life we can only begrudgingly admire or shake our head over muttering how its such a shame, she used to be such and such…the implication being these are those who are not alive, not a life. They do not count in the scheme of things, as if things could or would scheme in some certain way.

So we can go on swimming and laughing and running and smoking and drinking and filling ourselves up with all those delicious chemicals. We can day-dream endlessly about that one day or about a retirement spent in the countryside or on the coast. We dream up children and grandchildren imagining they will recognise us as like them. As always, we’re engaged in a great labour of delusion- man’s original prosthesis.

The nursing home is our promise to ourselves that we are not those old people and never will be. What dignity in starving slowly to death? In batteries of futile chemo-and-radiotherapies? The nursing home is a place we might visit or that we might work in and so we might domesticate old age and the failed body, we might hide the facts from our brave representations. It is a cage for our anxieties to come to life in, populated by euphemistically called ‘residents’. The elderly in their stagnant homes reassure us that life is knowable, manageable, open for domestication, that we possess it or relate to it in any significant way. That it is ours.

I’m struck by the word ‘resident”s dual meaning: On the one hand a patient in a long stay facility and on the other a medic in their postgrad training. I propose a new way of looking away from the elderly, being every bit as prone to the protective arrogance of my species as it finds itself in this society and at this time. The elderly in the ‘Home’ are really at home. They are in training. They have graduated from struggling to live a life, to be a life, to know of what life consists. They are readying and being readied to abandon ‘Life’ itself and to enact an absolute negation, however involuntarily. Passing from the domain of Life into in-existence, dispersing their material components to be reintegrated, cannibalised, by other parts of the existent. To return to…(it doesn’t) matter.

But that is all too romantic, buying into the same bullshit nostalgia for youth that the we assemble from the disavowal of our old age and, what’s more, from the old age of the universe itself; further back than that, from its ancestrality, it’s completely impersonal brute existence that has nothing whatsoever with our desire to narrate ourselves to the centre of every fucking thing. Returning to Foucault’s prison, the nursing home might be the truest representation of our relationships, our philosophies, our politics. We exist in the disavowed knowledge of our Exhaustion. We are, each one of us, dissolution. Our love is vanishing. Our hope, such as it is, is premised on the certainty of our total disappearance. We are delirious when we talk about Life; eventually everything decays, everything erodes, everything collapses and is swept away, imploding inward on itself. Totally God-forsaken, we remain enthralled to our biotic presence, unable to remove ourselves from the scene.