Graham has an INTERESTING POST up clarifying his views on the actual and the virtual. As it turns out I’m working on the chapter that develops my account of the actual and the virtual right now. I wanted to briefly draw attention to a couple of points in Graham’s post. Graham writes:
Yes, I use actual to mean “real.” There is a tendency by some realists (Levi, Roy Bhaskar) to use actual as more of a “bad” word. Such as when Levi says: “For me the term ‘actuality’ has connotations of presence or what is manifest. When I say this I do not intend to imply that qualities or actualities are present for a consciousness or a perceiver… but rather as present or actual in the world.”
In other words, for Levi “actual” has the connotation of “relational.”
Back in the day when I was heavily involved with Deleuze scholarship I would encounter something similar to what Graham describes here. The actual was somehow treated as a bad thing, while the virtual was somehow treated as a good thing. In the most egregious cases the actual was even treated as a sort of illusion or false reality. Needless to say, this is not a view I advocate. For me the actual is in no way a bad thing nor a mere “husk” that manages to get at becoming or something along those lines. Here I almost wonder if I don’t need a different term because these tendencies of thought are so sedimented in contemporary discourse. The sole reason for deploying the distinction between the actual and the virtual is to underline that objects cannot be confused with their qualities, but rather objects always harbor more than they manifest at any given point in time.
In this connection, I am deeply sympathetic to Harman’s critique of the thesis that objects are bundles of qualities (or in its more insidious correlationist formulation, bundles of impressions). It is precisely this thesis that I want to avoid. I attempt to do this by splitting objects between their being as substances and their being as local manifestations. Consequently, there’s a certain respect in which I want to take Locke seriously. Locke recognizes that objects cannot be equated with their qualities, yet when he tries to think this through he arrives at the idea of substances as a “bare substratum”. I endorse the thesis that objects cannot be equated with their qualities, while rejecting the thesis that substance is therefore a bare substratum. Rather, substance, in my view, has structure and organization. Yet to deploy this thesis I need an account of this structure that is something other than qualities. I need a ground of qualities in objects and this ground is what I’m trying to get at with the concept of virtual proper being. In many respects, my understanding of virtual proper being is very close to what Deleuze calls “real qualities”. Like Graham’s real qualities, virtual proper being is completely withdrawn and never a quality in the world nor a datum for experience. Rather, it is the ground of such things.
With all of this said– and perhaps this distinguishes me from Bhaskar and DeLanda, along with certain Deleuzians –I have a deep fascination with the dynamics of the actual or the coming-to-be of quality. In this connection, it will be noted that a good deal of what I write about has to do with the coming-to-be of quality or the actual. As a consequence, there can be no question for me of the actual being a “bad word”. For me the problem is not the actual, but actualism, where the latter reduces objects to qualities or local manifestations at a given point in time.
Within the framework of my onticology, the real embraces both virtual proper being and local manifestation. If I say the real is virtual proper being then I find myself in the awkward position of implying that local manifestation is somehow unreal. This, I think, is a problem that Deleuze and many Deleuzians ran into and one I patently don’t endorse. But if I say that virtual proper being is actual, then I’m left without the means of distinguishing the excess of objects over any of their particular manifestations. Terminologically I’m not sure what to do here.
Graham goes on to remark that,
And here’s why… Despite Levi’s caveat that “powers or potentials… are not to be confused with possibilities,” I sometimes think he is too focused on the fact that the withdrawn dimension of the thing is what can generate many more effects in the world than it is currently generating. For me this is a dangerous way to frame the problem, because this will give some people the impression that the reality of a thing is the sum total of its possible effects. Cf. Merleau-Ponty’s claim that “the house is not the house viewed from nowhere, but the house viewed from everywhere.” This sounds innovative, but in fact it fails in continuing to treat the house as a view, or in this case as a very large series of views. But the house is primarily something that exists, not something that is seen, or that is registered by other entities outside it.
This is certainly not an impression I wish to convey. In my view, the virtual proper being of the house, its existence, is not something that can be gotten to through a view or a plurality of views. Nor is it something that is incomplete. Rather, the being of the house is power or a force to be reckoned with. We don’t get at the existence or being of the house by adding up views because power is never a quality or qualitative, whereas anything we experience is always an exo-quality. More fundamentally, the house cannot be regarded as a totality of points of view because the process of actualization or the coming-to-be of quality always involves translation and is therefore a unique event each time powers of the house are actualized. My point here is that there can’t be an aggregative summation of points of view that would reach the house precisely because each actualization is a new and novel event that involves translation with respect to relations to other objects. Nonetheless, at the level of virtual proper being, it is still that house that’s being actualized. In other words, the house is a genuine existent, not an incomplete being awaiting fulfillment in the actual.
This is one of the reasons I distinguished between potential beings (Vitale’s formulation) and beings that are populated by potentials or powers. The house, in its virtual proper being, is not a potential being. A potential being would be a being that is awaiting existence. Here the assumption would be that this being is only a real being when it is an actual being (in my sense). But virtual proper being is fully real and actual (in Graham’s sense). It is not a being awaiting existence. It is a being that completely exists. And in this respect we can have real, existing beings that don’t produce any qualities at all but which are nonetheless perfectly structured. Thus I’m not sure how to respond when Graham asks, “…when Levi speaks of powers or potentials, I want to ask him where those powers or potentials are located. What is the actuality in which those powers or potentials are stored?” For me they are right there in the withdrawn dimension of any object. This thesis strikes me as no more odd than the thesis that real qualities and real objects are completely withdrawn and never present to any other objects in the world. In fact, I believe it does much the same work. It’s only if we begin from the premise that these powers or potentials are themselves qualities that the thesis seems to be strange and seems to place qualities in the object already (e.g. that they seem to claim that the acorn is already an oak tree). But a power is not a quality. It is a condition for qualities, but the production of qualities requires a whole series of translations, movements, and mediations to take place and is a new event in the world whenever it takes place. And here, admittedly, I can only allude to the powers of objects without being able to say what these powers are because whenever we say what something is we end up referring to qualities.