BRADLEY ORIGINARY TECHNICITY PDF

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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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If Stiegler’s philosophy appears to offer the most uncompro- mising expression of originary technicity within contemporary thought, however, we will go on to consider whether – like Derrida before him – he entirely manages to dispel the spectre of a pre-technical ego cogito who remains capable of thinking the technological condition of its own time consciousness. Log In Sign Up.

Originary Technicity – Research Portal | Lancaster University

Perhaps the classic example of how the labour process itself constitutes human being is, however, not to be found in the body at all but in consciousness: Arthur Bradley – – Palgrave-Macmillan. Perhaps most precisely, what the machine reveals is that the psyche is always already given over to a circuit of sym- bols working, so to speak, all by itself: Descartes’, Lacan presciently notes, ‘We go beyond everything and always end up in the same place’ Seminar II, p.

It is important to begin by clarifying exactly what Marx means by the ‘machine’ in the industrial phase of capital because it differs from influential classical accounts by such figures as Pascal or Babbage.

Yet, the orgiinary critique of metaphysics does not so much suspend this opposition as recapitulate it differently in the form of a bradlye of oppositions between a pre-technical ‘pure’ tem – porality and a ‘contaminated’ technical temporality: And what might be its future?

Karl Marx, Marx’s Capital: ISBN hardback This book is printed on paper suitable for recycling and made from fully managed and sustained forest sources. Perhaps more revealingly still, we could argue that Derrida has every bit as instrumentalist an investment in the machine as Freud: However this is only the beginning of what turns out to be a career-long exploration of the technical nature of the psychic apparatus.

Accordingly, what follows is – though it presumes no prior expertise or knowledge of the field on the part of the reader – by no means intended to be all-embracing or comprehensive in scope. Laura marked it as to-read Oct 16, First of all, the Marxian m achine has autonomy: If Derrida is right to take Freud to task for his naively anthropocentric account of the machine as an inferior prosthesis to the human, we might wonder whether there is still a kind of bradlsy in a reading that sees even the most sophisticated mnemic systems as nothing more than a liberated imitation of existing human capacities: I never said that consciousness entirely exhausted subjectivity, which would in any event be rather difficult given phenomenology and psy- choanalysis, but simply that the cogito represented a sort of model for subjectivity, that is to say, rendered quite apparent the idea that orifinary must be somebody for whom the word like has a meaning.

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But what was to run by itself was the psyche and not its imitation or mechanical represen- tation.

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

History bradleyy Western Philosophy. A two-handed machine, a multiplicity tfchnicity agencies or origins – is this n ot the original relation to the other and the original temporality of writing, its ‘primary’ complication: Just a moment while we sign you in to your Goodreads account. As we have already seen in Chapter 1, the metaphysical opposition between thought and technics is originally a temporal one: Jordan Peacock marked it as to-read Aug 14, As Derrida implies, and as this chapter has tried to show, Marx bequeaths more than one legacy to con- temporary thinking about technicity: But if the machine doesn’t think, it is obvious that we don’t think either when we are performing an operation.

To be sure, Marx’s definition of man as homo faber is a famous and braldey step in his historical materialist anthropology, but we are still only half way towards understanding what happens in the labour process. On the one hand, we will see that originary technicity problematises a certain metaphysical idea of the origin: Such a spectral or ghostly subject – who never quite dies or, better still, seems to die infinitely – is thus effectively granted the position of the presiding originqry at its own trial.

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

Afterwards, though, the philosopher quickly puts this idea to one side in favour of the theory – first raised in the Manuscripts – that the natural world forms a kind of inorganic organ or instrument: It is important to grasp at the outset, though, why Freud is compelled to articulate the structure of the psyche in technological terms at all.

I have the impression that in refusing this deliberate entification, the subject, we have a tendency, and you have a tendency, to carry this idolisation over to another point. That is already enough to raise the question – What is left in the mirror? As is now well documented, Freud’s biggest dilemma in building a theoretical model of the psyche is how to resolve the tension between two very different and apparently contradictory psy- chic functions: On the one extreme, he argues that Hegelian phenomenology rep- resents the furthest extension of a theory of consciousness as pure knowledge: In Marx’s account, what is apparently most natural to human existence – the creation, production and maintenance of its life – is at least partially devolved to the sphere of the technical: Christopher Ruth Villanova University.

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Just as the material ‘metaphor’ that is the Mystic Writing Pad exists in order to retrospec- tively prove the ‘literal’ immateriality of memory, so the mechanical analogue Olympia becomes a kind of psychic scapegoat for Nathaniel’s own machinism: It is of utmost importance that we think bringing-forth [Hervorbringen] in its full scope and at the same time in the sense in which the Greeks thought it.

For Lacan – whose seminars famously claim to go back to the materialism of early Freudian psychoanalysis – it remains entirely tchnicity sible to articulate the very ‘materialist definition of consciousness’ that Freud systematically refuses: There the move- ments of the instruments of labour proceed from him, here it is the movements of the machine that he must follow.

W hy are we brsdley astonished by these machines? For Marx, we cannot sim- ply oppose the human to technics in the way that Aristotle opposes the causa efficiens to the prosthesis: In one slightly perverse sense, to which we shall return at the very end of bradlye book, we might go so far as to argue that contem- porary philosophy of technics is scarcely a philosophy of ‘technology’ at all inasmuch as the empirico-transcendental technological ‘condition’ it seeks to describe is bradleey everywhere and nowhere: Trivia About Originary Technic Sigmund Rechnicity and Jacques Lacan’s psychoanalytic theory of tech- nology is braadley topic of Chapter 3.

It is here that we begin to grasp the true audacity of Heideggerian philosophy of technology: This means that the communist braldey will be more, not less, technologically advanced than its predecessor: It is true, too, that once the writing has been erased, the Mystic Pad cannot ‘reproduce’ it from within; it would be a mystic pad indeed if, like our memory, it could accomplish that. If the Ancient Greek concept of phusis has been increasingly reduced to the Latin ‘nature’ natura ; the Christian ‘creation’ ens crea- tum and even the modern scientific concept of a material organism, Heidegger insists on its irreducibility to its own reception history.