Aetherometric Natural Philosophy
Aetherometric natural philosophy owes its
fundamental roots to the thoughts of Baruch Spinoza, Friedrich Nietzsche,
Wilhelm Reich, Gilles Deleuze and
Felix Guattari. Reality is a physical multiplicity,
a complex multiplicity, not because its substratum is material but because
it is energetic. The composition of the physical multiplicity of the Real
is the infinite work-process of physical and biological systems of
machines. Machines and systems are either closed (mechanisms) or open (or
Mechanisms populate nonliving nature but also graft living systems by
submitting them to the logic of large numbers, thus producing organisms.
Mechanisms can be ordered to form cycles, but are not self-cycling.
Organisms are dominant organic arrangements (organigrams) that impose an
external order (organization) or transcendent principle upon the elements
of a machine. Mechanisms and organisms are dead machines, abstract
machines that "are all assembled, but dead, and never succeed in
concretely plugging into things" (G. Deleuze and F. Guattari).
Mechanisms and organisms are not capable of self-ordering. Only
autopoietic machines or open systems are capable of autonomous
self-ordering. Autopoietic machines or open systems function according to
a dual polarity: a molar or inertial pole, and a molecular or massfree
pole. Autopoietic machines that are subjected, by a principle of
transcendence, to a molar or inertial pole give rise to all the
large-scale (or molar) machines - such as the social and political
machines (tribal, state, religious, military, and capitalist machines)
that cut across different historical formations, and their dependent
technical and scientific machines or technological mechanisms. In turn,
autopoietic or molecular machines engage in lines of flight from molar
formations, constituting micromachines that follow an immanent plan of
self-ordering, and are thus capable of accumulating internal energy in
both massbound and massfree forms. Self-forming machines function as they
are formed, and are formed as assemblages by the permanent disassembling
and re-assembling of their constitutents. They are self-cycling machines
This polarity of machinic function delimits a difference in the energy
regimes of molar versus autopoietic machines - a difference that is
inscribed in the biological nature of the living unconscious (in the
disjunction between parano and schizoid investments, or in the disjunction
between sympathetic and parasympathetic innervation, or reactive and
active unconscious), in the form of two regimes of unconscious or
libidinal investments: one, the parano-neurotic regime ruled by the laws
and norms of representation, extracting a human form and relying upon the
subjection of autopoietic machines to large-scale ensembles; the other,
the schizo regime of autopoietic machines, rarely going beyond the
presentation of machinic indices, and only assembled as machines along
lines of flight that deconstruct social and technical machines. Molar
machines tend towards an historical limit, 'the achievement of nihilism'
or self-abolition. Molecular machines tend towards an intensive limit, a
'threshold of absolute deterritorialization' (F. Guattari) or 'nomadism'.
Aetherometry may also be described as the study of machines and their
energy regimes. From this perspective, natural research must de facto
encompass a philosophical account of the ethical and political 'choices'
that are affected by each type of machine. No scientific or philosophic
approach can escape being a part of one or the other type of machines.