If all of being is a dyadic fold, if there is no thing that is not a fold of a field, what then shall we say of knowledge? First, and foremost, we will say that there is no foundation of knowledge, for if it is true that being is a sort of origami, that everywhere there are folds, then there will be no Archimedean points where the endless folding of folds can be halted, surveyed, and mastered. Even the cogito is a fold or vortex; a very ethereal and fine fold, but a fold nonetheless. Every time we believe we’ve found the arche-fold, we discover that there is yet another wrinkle. Ground perpetually recedes like the movement of so many waves because there is no final fold, only endless waves. Second, we will say that to know is to know both folds and how to fold. There is never a knowledge of a thing itself. There is only ever a knowledge of a thing and its field, of the fold between the two. To know is to know how the thing correlates with its field, for this is how it is with things: they are radiant and blooming, not withdrawn, as a function of how they fold the fields from within which they emerge into themselves. While there is something secretive in every fold, it is nonetheless the case that even the coldest thing is brilliant like a shining star. All things are expressive or inter-expressive in relation to how they communicate with the field they fold. Knowing this is itself a way of folding, of folding ourselves into things. There is always an intimacy in knowledge, a conjugation of ourselves with things. And for this reason, third, we will say that we can know precisely because we too are folds, folded into the fabric of the world. We, like all things, are an origami of the world and it is because our bodies are sheathed in the world, because we are folded into the world, that we can know anything of the world. We always know in and through our bodies, and can only ever know in and through folding our bodies into other things. The body is the original medium. As such, knowledge arises through act, not gaze. It is by touching things, by acting upon them, by grasping and handling them, that they become radiant, that their secretive powers burst forth and we discern something of what they hide or harbor within their folds. However, it is often the case that we require other bodies to know the bodies that we seek to know (microscopes, telescopes, Haldron collidors, etc). We must conjugate our bodies, fold our bodies, into these other bodies so as to encounter the radiance of quarks. We shall thus say, fourth, that techne always precedes episteme and not the reverse, and that it is always on the basis of a praxis that any theoria can be produced at all.
%d bloggers like this: