square white world

the subject

Inclusion, like diversity, has acquired a self-righteous and humanistic inflection. It is not for the inclusion of the hitherto excluded that we advocate for the inhumanities. Neither is our advocacy, in saying the inhumanities, in the sense of disciplines, practices of art, theatre, writing, reading, language, history, political science, sociology and economics, ought to replace the humanities even for the sake of the animals and plant species humans are intent on killing off, that is, in offering their summary execution by corporations (of humans). Nor is it in acknowledgement, either to commend or celebrate, of the cruelty, the, for some, sacred cruelty, we visit on our own species. Neither is it to extend the tolerance of intolerance, in human societies for all other forms of life; nor to extol a primitivism of acceptance and respect to these. We don’t believe in that anyhow, not as they are currently read, where the terms of respect and acceptance for nonhuman forms of life and nonlife are forced into alignment with a spirituality, of the earth-mother, say, from which we all come, to which we owe… Nothing like what we owe each other! (That debt, since Nietzsche, is infinite.)

We advocate that the inhumanities replace humanities because they are badly called. They have always been concerned with non- and in-human becomings. Whether of, since we have mentioned Nietzsche, the sub-men(sch) or the super.

For these becomings—the mineral becoming that finds in paint transmissions and connections between pigments which are at base mineral; or the algorithm becoming, where we are subsumed, or sublimed, into digitial society; and the becoming algorithm of the statistical data harvested for that purpose by economics and sociology, and, to an extent, history; the marmoreal, metallic and material becomings of sculpture; the temporal becomings that are the achievement of cinema; the ex-temporal becomings of theatre which retains in the subject of the human its sacrificial element; animal becomings, or becoming vegetative, which are, as well as those of different art forms, the concerns of human sciences in a cover-all evolutionary becoming … for these becomings—and these are not matters of inclusion, for the inclusion of diversity, because they exit generation, race, or, in German, Geschlecht. For these becomings some-where is needed.

Is matter (it makes me ask this very strange question) another word for outside? What matters being both outside the metaphysical impression of the symbolic and (because) outside the purview of the (human) spirit, spirituality. The materialism of Marx, for instance, which offered a distinctive outside.

We asked after words in the air and their vibratory meanings. Meanings they ought to lack, ought to in the moral structure common to humans. Meanings possessed by all and every instance of what vibrates in the air. That would be a becoming-material that gets at, materialises, reifies, the evolutionary spirit. Spirit in its evolutionary origin being exactly those meanings. And still, thereas, inspiring poets. It would also entail the word becoming inhuman.

We found life in the stone unfolding on the stage in fractals. So underscored. Even in a black theatre the darkness of an empty stage we said had this vertigo-inducing en abîme. The en abîme of the mimima of mise. An auto-individualising …

I want to say automaton. For that it would be a spiritual automaton of the material belonging to the stage that is fractally expressed. So from the smallest gesture—a world. The smallest inhuman gesture. Haven’t all the human beings exited? Aren’t we there—in a black theatre, in the darkness of an empty stage—contemplating ourselves? But for this abyssal substance some-where is needed that does not precede it, that it makes, so that as a substance it is badly called, because it is not, except in the sense of under-standing. The self-supporting origins of life-non-life, its material sustenance: with nothing going on ‘outside’ it.

The necessary fifth element is void for it to grow. And with void we have identified the stage, as both line underscoring and surface. Note that it is a surface that does not support.

For this source of life that does not surface but begins at the surface and with the surface another kind of where is needed. This where is where fractals grow. It is what they make not what they need (like void). And we can see immediately it is the surface, but what is happening at the surface? An opening out and a putting in: for each new petal put in, new branch, fold or frond, space opens, … and there is always space. It’s not a matter of the new bit halving or dividing and making room for itself on the inside.

In this it is like memory. And memory shows us there is matter in us. Matter being (another word for) outside.

The appearance of what’s new already is as larger than what was before. It doesn’t go outside and doesn’t press out from inside to make space for itself—as is held in evolutionary terms—because the space it takes up was not there before it was. It exits rather than emanates, or expresses itself, from what was included. And it does not produce diversity. And it does not repeat or differ.

Deleuze calls this static genesis. It’s our feeling that this happens outside. Not in a some-where that is a place. Yes, in a direction of time but not for being itself a form or type of time. So it’s better to say static genesis—or the fractal growth—or the opening up of the putting in—happens from outside. It also goes to outside.

Outside is a direction rather than a place or a form or type of time. Strictly speaking, it is the space time makes. The creation of space from time makes it sound as if it is already full when it is in the gaps, and goes to the creation of what does not exist. Yet. What exists because it exits. So this perhaps gives a better understanding of what is meant by inhumanity.

…

note: source references available on request–these will be part of the book, if it should come to pass.

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