The ubiquitism of science: ambitions of the omni fluently transposed to commanding practical reality by way of omnispatiotemporal theories, conspicuous instances of which would be the panopticon and the panspectrum, virtual reality, the science of the masses in its double genitive, the science of the generic, euthanasia, etc. The ubiquitism of science—and ubiquitism is the very “ismism” of science—draws lines from Plato on, only now to crack.
Oontology, thus, cracks: the world egg harbours, or so it seems, nature’s auto-cataclysm. Seems it all was about fissuring, fissuring the convolutions, foldings and curvatures of phusis. Thus the Large Hadron Collider commands the clinamens and smashes subatomic particles to provide humankind with one monarchic Grand Unified Theory of Everything: one oon, egg. Crashes only, or so theory goes, in speeds approximately those of of light, will provide the smoothest possible oontology. Episteme qua egg. From Plato on, Deleuze and Guattari being oontology’s recently most fashionable proponents.
The oontologist epoch of science requires a strict regime of commanding the senses, making the senses “synergistic.” The only road thereto is by way of calibrating the human senses. Making a universe out of the originary supplementarity of disseminative sensiverses. This, science says, is the condition of possibility of authentic episteme. While sensiverses are calibrated towards unity, truth comes by blowing things to smithereens. This is theory.
Nancy, Deleuze, Zizek, Guattari, Agamben, Negri, Badiou, Rancière, Vattimo, Rorty, Habermas, and so many others: common for all these philosophers is a certain radicalism which constitutes their sensus communis [κοινὴ αἲσθησις, precisely]. They are radivorous in their political philosophy, feeding on the radix, wherein is instantiated yet other, more vigilant, modern and subtle, variants of political virographematics. Graphematics is multiplicity: infinite, and a creative force. It becomes viral and auto-immunitary only when its agents folds backwards, and lets the past present the future, when time is inversed. All radicalist variation of politics is thus destructive: it refuses and denegates the always supernumerous blossoming offerings from graphemathicity and strangely folds back to consume its own excremental remains. That is radicalism. And all the philosophers mentioned, usually praised for their “radical” stance on politics, and so many more in so many other fields of human agency, are in this bad habit of radicalism.
Irradicalism is thus what is called for. A melleistic politics: a politics whose principle of principles would be a future indefinitely futuring. A future that will never have been a present presence, and therefore beyond any of the all too common variations of the ontological modifications of presence. The secret of the ontological modification of presence is that it secures the mechanism whereby used and expelled is re-used and re-appropriated.