The always intrepid Ian Bogost responds to yesterday’s Speculative Realism Roundup, remarking that,
Just for kicks, a possible objection to my own claim that the digital comfort of SR is an accident of timing more than a property of its positions:
As this very post illustrates, one of the demands of effective networked discourse is speed; online exchanges happen quickly or they disappear, lost in the noise of novelty. Another is tentativeness. One must be comfortable putting forward thoughts in gestation, in transition, knowing that they will shift and revise over time.
One might say that both speed and tentativeness are unappealing demands for both the analytic and continental traditions, the former thanks to its affinity for the precision of logic and mathematics, the latter thanks to its affinity for of discourse and language. Both efforts strive for a sort of perfect rendering of things, whether as friction-free Wittgensteinian proof or an exquisitely baroque Derridean lyric.
Is it possible that among SR advocates, whatever inner sense finds a rejection of correlationism appealing also makes no qualms about the rapid, experimental outpouring of possible notions given form in logic and language? Writing is still serious business for the speculative realist, to be sure, but so is the tea that steeps, the trousers that wrinkle, or — for that matter — the keyboard keys that depress while such writing takes place.
I really don’t have much to say in response to Ian’s thought here beyond free associations. One of the things I’ve noticed among many of my colleagues in recent years is a sort of outright hostility to the internet, text messaging, etc. The lament always has the form “these kids today…” and spirals into a diatribe about how they are unable to read, how they lack a knowledge of history, science, and are unable to write etc., etc., etc. I am always a bit shocked when I hear these diatribes, while nonetheless sympathizing with them on the writing end (grading these essays can be a miserable experience), because these diatribes are coming from the same folks that are intimately familiar with Plato’s Phaedrus. In other words, they sounds remarkably like Plato’s critique of the evils of writing. Thinkers like Walter Ong with his Orality and Literacy and Friedrich Kittler with his Gramophone, Film, Typewriter, have, of course, introduced us to the thesis that communications technologies are not simply tools that leave the content of communication unaffected, but rather have a morphogenetic effect on the nature of that communication as well as cognitive structure. McLuhan makes similar observations in The Gutenburg Galaxy, and thinkers such as Simondon and more recently Stiegler in Time and Technics call into question the notion of τέχνη simply taking on form from human beings. Indeed, Marx had already observed the manner in which the factory had a morphogenetic effect on human bodies, generating a new type of subjectivity.
Simply put, the thesis would run that the person individuated within an oral culture thinks and experiences the world differently than a person individuated within a textual culture. Here there would be different structures of embodiment, cognition, affectivity, and so on. Likewise, it takes no great leap to conclude that perhaps similar differences emerge with respect to digital cultures. In this respect, it wouldn’t be that students are “stupid”, but rather that given this milieu of individuation, they have a different sort of cognitive, affective, and embodied relationship to the world. While this different structure makes reading Spinoza’s Ethics with them tough going as the Ethics requires a very different sort of cognitive temporality than the affective temporality prominent in our current visual and digital culture which is more rhizomatic and associative than deductive, it does not entail that these new forms of subjectivity are somehow less skilled or intelligent. Indeed, it is possible that the sort of affective-temporal structures of text-based structure are actually an impediment to thriving in visual-digital culture as they require a “keeping time” that simply is not available in the zipping technological space Ian alludes to. Rather than the mathematician or the scholar pouring over a text or problem for years or decades, the model of visual-digital culture is something closer to Jackie Chan who, like Charlie Chaplin, is able to make use of whatever environment he is thrown into at the time.
The new technologies thus pose all sorts of questions about the nature of contemporary discourse, thought, dialogue, affectivity, subjectivity, and interpersonal relations. Will we reach a point where we find reading a book every bit as difficult as reciting all of Homer’s Illiad? Yet here again, I think we find a case where correlationism comes up woefully short in providing us with the sorts of conceptual tools to explain the sort of world we live in. In its focus on the mind-world correlate, in its focus on how mind actively gives form to the world, it has a very difficult time theorizing how these sorts of milieus give form to various forms of embodiment, affectivity, temporality, subjectivity, and all the rest. Similarly, it is not clear that correlationist approaches have much of significance to say with respect to technology beyond reactionary, luddite platitudes about how it is corrupting us (perhaps, but that doesn’t change the fact that it’s here). As Stiegler and Simondon argue, technology has taken on a sort of autonomy of its own, evolving and developing at its own pace and with respect to its own internal logic, in a way that can no longer be properly theorized in terms of human aims and intentions. In the absence of a clear understanding of that autonomy and its dynamics it’s very difficult to develop strategies for responding to this new world.