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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Quite simply, clock-time, which is something utterly essential to human Being-in-the-World – we all need to know the time p.

This is accomplished via: To the Marx of the Paris Manuscripts, for instance, it is already axiomatic that labour is not something added to human life or being so m uch as the basic condition of that existence: That is where it finds its unity, p. Yet, this acknowledgement of the autonomy of technology is at the cost of its necessary idealisation: It is crucial to ask, though, what exactly is being repressed, and returning, in the phenomenon of rep- etition compulsion.

Marx, Derrida and Ethnic Nationalism. By photosynthesising the gas and the water into biological matter, it also released a tecchnicity product – oxygen – into an atmosphere still largely composed of carbon dioxide and so, as yet, unable to sustain life.

Originary Technicity – Research Portal | Lancaster University

If Axelos is right to insist that humanity has always existed in a state of alienation due to our use of technology, though, it is necessary to radi- calise his still too humanist and existentialist claim that such originary alienation is only a necessary dialectical moment on the path to the realisation of the full human essence under communism: Santner makes this point very well when he says that ‘[t]here is nothing that throws more into question our status as living beings than the sheer, quasi-mechanical automaticity of the compulsion to repeat’.

Despite his modernity, Freud scratches away on his wax block like Socrates drawing lines in the sand in the Meno, both already knowing what they will find there: Firstly, and most importantly, Freud remains – for all his hyperbolic speculations, unscientific methodologies and technolog- ical limitations – an essential thinker of what Derrida calls the originary technicity of consciousness: For Lacan, it is this machine that enables the Freud of The Interpretation o f Dreams to break with the still residually vitalist or organic models of energy that, he argues, still dominate the Project and to recognise that language goes all the way down: A catalogue record for this book is available from the British Library.

The simple elements of the labour process are 1 purposeful activity, that is work itself 2 the object on which that work is performed and 3the instruments of that work. Such, at least, is what Manfred Frank caus- tically calls the defining ‘dream’ of structuralism: Books by Arthur Bradley.


This is a new form of exodus, an exodus toward or with the machine – a machinic exodus, pp. Karl Marx, Marx’s Capital: Yet, if this residual humanism never entirely disappears in the later Marx, a number of critics – most famously, of course, Louis Althusser – have argued that it is gradually or abruptly superseded by a new scientific or technological materialism.

Originary Technicity: The Theory of Technology from Marx to Derrida

Perhaps most crucially from Derrida’s perspective, what determines the whole process of memory retention in Freud’s account is neither the qualitative nor even quite the quantitative substance o f the traces but rather the ‘ungraspable and invisible difference’ between them ‘Freud and the Scene of Writing’, p. I am explaining to you that it is in as m uch as he is committed to a play of symbols, to a symbolic world, that man is a decentred subject. To start with, Freud observes that the figure of the doll is closely related to childhood life: Now, we can put to one side his constant deployment of the machine as a pure metaphor here – which obviously presumes the existence of some notional non-machinic ‘reality’ – because, even when the metaphor is exploded, the difference remains.

Yet, as always, there is another, obscured, side to this question: Perhaps, though, this aporia at the heart of Marxian philosophy of technology – man versus matter; idealism ver- sus materialism; anthropocentrism versus technological determinism – is what really makes Marx our contem porary because, as we will see throughout this book, it is nothing less than the aporia of originary technicity itself.

Arthur-bradley-originary-technicity-1 (1) | ticau alexandru calin –

As Derrida implies, and as this chapter has tried to show, Marx bequeaths more than one legacy to con- temporary thinking about technicity: For Kant, this human capacity to see organic life as organised purpo- sively or teleologically in terms of ends is what he calls the ‘technic of nature’: Vorhandenheit the beadley and Zuhandenheit the ready-to-hand or, more simply, oribinary ‘available’.

However, it is precisely this ancient idea of technics as an inert, neutral instrument deployed for some end that pre-exists it, that historical materialism seeks to chal- lenge, from the philosophical anthropologies of the early Marx to the mature thinker’s critique of industrial capital. Arthur Bradley – unknown. To start with, it is striking that the mature Marx now defines the labour process as a trian- gular relationship between man, nature and one other hitherto obscure element: In Pheng Cheah’s Derridaean reading, we might go still further: W hat are the symptoms of this famous epistemological break?

Originary Technicity: The Theory of Technology From Marx to Derrida

Goodreads helps you keep track of books you want to read. Only by labour, by adaptation to ever new operations, by inheri- tance of the resulting special techniccity of muscles, ligaments, and, over longer periods of time, bones as well, and by the ever- renewed employment of these inherited improvements in new, and more complicated operations, has the tedhnicity hand attained the high degree of perfection that has enabled it to conjure into being the pic- tures of Raphael, the statues of Thorwaldsen, the music of Paganini, p.


In Freud’s conclusion, however, he goes on to make clear that – for all its heuristic value – this analogy between mind and machine still only holds up to a point: As we saw in our discussion of Plato’s myth of anamnesis, however, Stiegler insists that the western metaphysical philosophy of time transforms this essential relation into an opposition between a pure, primary and technics-free time and a secondary, supplemental technical time.

For Heidegger, according to one of his most famous discussions of the term in the lectures published as the Introduction to Metaphysics, what the Ancient Greeks call phusis names not some ontic being or region such as ‘nature’, but nothing less than the ’emerging-abiding’ sway of Being itself: This is why Lacan’s materialist definition of consciousness might not quite be material after all: If Dasein’s hammer does not break down, however, then it never becomes an object in its own right but remains an invisible and indivisible part of the open-ended world of everyday involvements in which Dasein is unreflectively absorbed: Firstly, Derrida famously observes that for all its critique of metaphysical humanism and anthropologism Heidegger’s analytic of Dasein remains complicit with a certain anthropocentric theory of Z eug: This chapter explores Marx’s philosophy of technology from the anthropology articulated in early works like the Economic and Philosophic Manuscripts to the theory of labour propounded in the Capital before concluding with the famous critique of machines in the Grundrisse.

If the universe is the product of an inherently rational design, Heidegger argues, then Being itself can be seen to become think- able, calculable and manipulable in its essence and totality Introduction to Metaphysics, p. The subject is no-one. By begin- ning to labour manually in the first place, the human body expends ‘brains, muscles, nerves, hands, etc’ Capital, p.

Francois Debrix – – Philosophy and Social Criticism 25 1: Science, Logic, and Mathematics in Continental Philosophy. All this means that – for all his fascinating thought experiments – we leave Lacan with a lingering sense of a missed opportunity.