Showing posts with label mechanism. Show all posts
Showing posts with label mechanism. Show all posts

27 Feb 2013

Merleau-Ponty, Ch1.2.1 The Structure of Behavior, “The Stimulus”, summary

by Corry Shores
[Search Blog Here. Index-tags are found on the bottom of the left column.]

[Central Entry Directory]

[Other entries in the Merleau-Ponty phenomenology series.]


[All boldface and underlining is my own. Citations give English translation pages first, then the French ones. Text in brackets is my own commentary.]



Merleau-Ponty


The Structure of Behavior
La structure du comportement


Ch.1
Reflex Behavior
La comportement réflexe


Subsection 2
The Classical Conception of the Reflex and Its Auxiliary Hypotheses
La conception classique du réflexe et ses hypothèses auxiliaires


Sub-subsection 1
The ‘stimulus’
Le ‘stimulus’





Very Brief Summary:

An organism must process holistically its stimuli to know how to respond, and it also plays a productive role in the formation of that stimuli, by altering its own form of receptivity, which as well can alter the form not just of how the stimuli is received but also it can alter the form of the behavior of the thing stimulating it. This influence can be mutual, making the causal relation circular.


Brief Summary:

The organism’s reflexes respond always to complex stimuli. The classical approach analyzes the stimuli into simple stimulus-response mechanical triggers, such that the whole response is the simple sum of all the smaller direct mechanical reactions. However, many actual animal responses do not fit this description. Quantitatively different stimuli of the same sort can have very qualitatively different responses, for example. A holistic model is better. The organism on the one hand waits to discern a more complex pattern before responding, and also it changes its manner of receiving the stimulus simultaneously with its affection. So (1) responses to stimuli involve processing that information at a higher ‘computational’ level, and (2) part of this process involves the sensing organism self-modifying the form of its receptivity-behavior so to influence the form of the stimulus input. This can also influence the behavior of other organisms it might be sensing. Thus response behaviors are fundamentally complex and the responding organism is in a circular causal relation with the world stimulating it.


Summary


The stimulus has spatial arrangements, rhythms, and rhythms of intensity. It also has elementary properties. The action of the stimulus on the organism comes more from its arrangements and rhythms than from its properties. Merleau-Ponty goes on to quote Sherrington and Miller, who describe how stimuli with different structures are applied to the same nerve locations and yet evoke different responses [implying that the reflex response is not a direct mechanical response to the stimulus but rather involves computational processing that recognizes patterns of stimulation.]

Five different reflex responses can be obtained by stimulating the ear of a cat depending on the structure of the excitant employed. The pinna of the ear flattens out when it is bent, but responds to tickling with a few rapid twitches. The character of the response is completely modified depending on the form of electrical excitation (faradic or galvanic) or its strength; for example, weak strengths evoke rhythmic responses; strong ones evoke tonic reflexes. A decerebrate cat [swallows] water as soon as it is placed in the pharynx; but water to which a few drops of alcohol has been added provokes a doubling-up response and movements of the tongue (Sherrington and Miller). [qtd in Merleau-Ponty English translation p.11 /  French p.9]

The classical conception of nerve stimulus response is to break down the complexity of both the stimulus and the response into elementary processes, which are

composed of a stimulus and a response which were always associated in experience. || For example, the action of the scratching stimulus would be analyzed into as many partial actions as there are anatomically distinct tactile receptors in the ear. The twitching of the ear which responds to this excitant would be resolved in turn into a certain number of elementary contractions. In principle, to each part of the stimulus there should correspond a part of the reaction. And the same elementary sequences, combined differently, should constitute all the reflexes. The qualitative properties of the situation and those | of the response—that which makes the difference for consciousness between scratching and bending the ear of the animal, between a twitching of this ear and a retraction movement—should, if the same receptors are really affected in both cases, be reducible to diverse combinations of the same stimuli and of the same elementary movements. (11|12 / 9||10)

[So perhaps, in the classical approach, bending the cat’s ear would be broken down into tiny motions touching nerve endings that mechanically trigger certain muscle contractions causing the ear to flatten, and were the stimulus instead a tickling, different sorts of elementary motion stimulations would affect different nerve endings altogether, which themselves mechanically trigger different muscle contractions, causing the ear to twitch. I am uncertain, but Merleau-Ponty seems to be saying that instead of any one nerve ending being stimulated differently by different stimuli, that instead different stimuli stimulate different nerve endings, but only the ones sensitive to that particular kind of sensation; and, no processing of the information is needed in the brain, because that selective activity is performed on the level of sensitivity (this interpretations seems to correspond to what he says at the end of this section).]

It is absolutely excluded that an organic substrate could fulfill truly different functions in turn and that the reaction could change in nature because of a simple difference in the rhythm of excitations applied in turn to the same apparatuses. (12 / 10)

Yet, this method of decomposing into elementary reactions does not work for the the sorts of behaviors Merleau-Ponty was describing before. He cites two examples. Recall that “A decerebrate cat [swallows] water as soon as it is placed in the pharynx; but water to which a few drops of alcohol has been added provokes a doubling-up response and movements of the tongue”. But when we mix water and alcohol, we do not have a chemical reaction that results in a new substance. [If the classical approach were right, then there should have still been a reaction to the water, a swallowing to some degree, because the water did not go away when the alcohol was added. Thus information about the stimulus was processed not through direct mechanisms but rather through some sort of neural processing.]

the action of water with a few drops of alcohol on the decerebrate cat cannot be understood in terms of the action of the pure water nor of that of the pure alcohol. On the other hand, water and alcohol do not constitute a chemical combination which could exercise a different action than that of the components. It is within the organism then that we will have to look for that which makes a complex stimulus something other than the sum of its elements. (12 / 10)

Previously Merleau-Ponty wrote:

In case of competition of stimuli it is the form much more than the nature, the place or even the intensity of the excitation which determines the resulting reflex. A painful excitation of the penis, even if it is weak, inhibits the reflex of erection. A simple touch immobilizes the spinal snake (Luchsinger), while stronger cutaneous excitations evoke very different responses. (11 / 9)

Merleau-Ponty’s second example for a case where the classical approach fails is this snake response. [We cannot say the responses are the addition of smaller ones, because there is too much variety in the response compared to the relatively much less variety in the stimulus. Also this case might be one where a threshold in quantitative variation in the stimulus is crossed, causing a qualitative change in response, which cannot be explained on the basis of the addition of component mechanical triggers.)

In the same way the inhibiting effect of a cutaneous contact on a spinal snake cannot be understood as a simple algebraic addition of the excitations which it provokes and of those which, on the other hand, provoked the crawling movement. If the most frequent observations are considered, there is no basis for treating the reactions which we will call qualitative as appearances, and the reactions which conform to the reflex theory as exclusively real. (12 / 10)


Now even though there is internal processing of the stimulus information, this does not mean that Merleau-Ponty is relying on some sort of mentalism, because all this complex behavior can still be explained in mechanistic terms. [Consider how a piano keyboard can make very different musics and noises depending on the precise “form” of the stimulus, that is, the “order and the cadence of the impulses received.” Also consider how our speech patterns have a temporal order and also a spatial one, perhaps the size of the sound waves, which correlates with their frequency. What the phone transmits depends upon variations of these parameters. This is not necessarily an analogy for the above examples. It is merely showing that temporally varying patterns of input for keyboards and phones produce many various output responses. There are “forms” coming in, and the machine responds to it. Complex variations in the form of the input cause complex variations in the response.]

A keyboard is precisely an apparatus which permits the production || of innumerable melodies, all different from each other depending on the order and the cadence of the impulses received; the extent to which the metaphor of the keyboard has been used in the physiology of the nerve centers is well known. An automatic telephone is even more clearly an apparatus which responds only to excitants of a certain form and modifies its responses according to the spatial and temporal order of the stimuli. (12 / 10||11)

But these machines only respond mechanically in direct response to their inputs. The forms of their response then originate not in their processing of the information but rather in the organism using the machines.

But do the constellations of excitants act on the organism as the fingers of the pianist act on the instrument? Nothing is ever produced in the piano itself but the separate movements of the hammers or the strings; it is in the motor system of the performer and in the | nervous system of the auditor that the isolated physical phenomena, of which the piano is the seat, constitute a single global phenomenon. And it is there that the melody truly exists in its sequence and characteristic rhythm. (12|13 / 11)


What makes the difference between organisms and such machines as these is that organisms contribute to the form of the output [while the machines have just a simple functional assignment of input variations to output variations. Consider Edwards and Penney’s machine illustration of mathematical functions. For the function f(x) = y, for whatever x is inputted into the machine, some determinate y is given as output.

(From Edwards & Penney, pp.2-3)

The keyboard or phone has its own predetermined assignment functions, for example louder talking makes stronger electrical current and thus stronger sound at the other phone receiver, or higher pitch of sound becomes higher frequency of electrical current, meaning higher frequency sound output. Or also in this case of the phone, different sequences of dialed numbers or letters (sequences which are interpreted as a whole and not number-by-number) will connect the line to different locations. Organisms are machines that also respond to the complex forms of inputs with complex output behaviors, however there is not a direct mechanical functional assignment for inputs and outputs such that the output is the simple sum of the inputs. This is because the input information must be internally processed so that the proper reaction is given.] Merleau-Ponty writes:

The organism cannot properly be compared to a keyboard on which the external stimuli would play and in which their proper form would be delineated for the simple reason that the organism contributes to the constitution of that form. (13 / 11)

[The reason he seems to give for this is not just that the organism has internal processing, but also that the inputs coming in are already modified by output behaviors. So in a way, an organisms preforms the input with responses that are simultaneous with the stimuli. But how does this explain the example of the cat ear? Does this imply that the cat’s ear turns flat when bent, and twitches when tickled, because it changed its comportment toward the stimuli, its way of receiving the stimuli?] [Merleau-Ponty then gives an example of capturing an animal with some device, perhaps this could be like a net or fishing line.] He writes:

When my hand follows each effort of a struggling animal while holding an instrument for capturing it, it is clear that each of my movements responds to an external stimulation; but it is also clear that these stimulations could not be received without the movements by which I expose my receptors to their influence. ". . . The properties of the object and the intentions of the subject . . . are not only intermingled; they also constitute a new whole.” (13 / 11; the quotation is cited as “Weizsäcker, Reflexgesetze, p.45. “L’organisme est, dit Weizsäcker, Reizgestalter.” [Note: Reizgestalter is misspelled as Reizgestaller in the English translation.])

Quand ma main, tenant un instrument de prise, suit chaque effort de l’animal qui se débat, il est clair que chacun de mes mouvements répond à une stimulation externe, mais clair aussi que ces stimulations ne pourraient être recueillies sans les mouvements par lesquels j’expose mes récepteurs à leur influence. « (……) Les propriétés de l’objet et les intentions du sujet (……) non seulement se mélangent, mais encore constituent un tout nouveau. » (11)

[So here he seems to be saying that his movements are doubly both reactions to the forms of stimuli while as well being productions of those very same forms of stimuli. One interpretation of this text concerns merely the receiver and its influence over its own way of receiving the stimulus. Because we will later examine Andy Clark’s treatment of this example, we will use his particular illustration, a hamster in tongs. So according to the first interpretation (a): we catch a hamster with tongs, and for example it lengthens itself so its body narrows to slip out of the grips. Our hands sense the decrease in the animal’s width, and we tighten our hold so to keep it captured. But consider if we had never changed the strength of our hold. The hamster would have slipped out, and then we never would have tightened our hands in the first place, because we would not have felt its body changing shape. So the tightening of our grip was both simultaneously the cause for us being able to sense the hamster narrowing while at the same time being our response to its narrowing. The second interpretation would say that in fact our simultaneous or advance response causally modifies the stimulus source itself: (b) The hamster increases its narrowing in response to our tightening, and we increase our tightening in response to the hamster’s narrowing. This interpretation is more concerned with the reciprocal causality each organism has on the other’s behavior. The first interpretation however was only concerned with how one organism’s self-modifying reactions to a stimulus are in the same stroke productions of that very stimulus it is reacting to. This example alone seems to support the first interpretation. Merleau-Ponty writes: “each of my movements responds to an external stimulation; but it is also clear that these stimulations could not be received without the movements by which I expose my receptors to their influence.” The second interpretation would need this to read “…these stimulations would not have been generated by the animal’s behavior without the movements by which I affect its behavior. Also, what is important for the second interpretation is that the thing being sensed be something capable of having its own behavior be modified through our own interaction with it, especially our own perceptive interaction with it. The second interpretation would not apply then to cases when we are perceiving something inert or acting independently of our behavior. Yet as we will see, the following examples deal with objects more of this non-animal sort, so it would seem very likely that the second interpretation is inaccurate. The reason we address this other interpretation is because it seems to be the one Andy Clark gives for this passage in his book Being There, which we will turn to in a forthcoming post.]We consider another example, and this one more clearly supports the first interpretation we mentioned above in brackets. Consider when our eyes follow something in our vision, let’s say something catches our eye and we look to it. The interesting thing can be said to cause our eyes’ behavior of moving toward it, however, we would not have noticed it in the first place had we not already moved our eyes into its vicinity, and had been in a mode of visual attentiveness to such visual stimuli [for we could have been pondering on something so deeply we noticed nothing in our field of vision.]

When the eye and the ear follow an animal in flight, it is impossible to say "which started first" in the exchange of stimuli and responses. Since all the movements of the organism are always conditioned by external influences, one can, if one wishes, readily treat behavior as an effect of the milieu. But in the same way, since all the stimulations which the organism receives have in turn been possible only by its preceding movements which have culminated in exposing the receptor organ to the external influences, one could also say that the behavior is the first cause of all the stimulations. (13 / 11)


We have a manner of offering our sensitivities to the stimuli we sense, and this manner ‘creates’ the form of the stimuli we are responding to. We react to stimuli, but we choose the stimuli we react to on the basis of the properties of that stimuli. Thus the equivalent for the keyboard example would be like a mechanical hammer falling at a steady rate, and the keyboard moving itself underneath so to produce some more complex melody.

Thus the form of the excitant is created by the organism itself, by its proper manner of offering itself to actions from the outside. Doubtless, in order to be able to subsist, it must encounter a certain number of physical and chemical agents in its surroundings. But it is the organism itself—according to the proper nature of its receptors, the thresholds of its nerve centers and the movements of the organs—  || which chooses the stimuli in the physical world to which it will be sensitive. “The environment (Umwelt) emerges from the world through the actualization or the being of the organism—[granted that] an organism can exist only if it succeeds in finding in the world an adequate environment.” This would be a keyboard which moves itself in such a way as to offer—and according to variable rhythms—such or such of its keys to the in itself monotonous action of an external hammer. (13 / 11||12)


[Consider how a telephone seemed to have worked in Merleau-Ponty’s time, what he is calling a téléphone automatique. It seems that you dialed not a number but rather the name of the person you are calling, although perhaps a number was still needed for further determination of the receiving party. If we were sticking with the classical approach, we would only note that dialing an O mechanically triggers a predetermined response, and all the other letters their own responses. Yet there are many letters in the name but only one destination for the call, so the whole sequence of letters must be regarded more holistically as a stimulus rather than a sum of independent stimuli. There is what seems to be a processing center (central automatique) in between phones that determines the proper channel for the call signal to be sent through. As we noted, a dialed O only causes a response in the context of its fellow letters, and different combinations including that O will result in different channels being connected. So this example seems to support our earlier interpretation of Merleau-Ponty’s theory of stimulus response, which is that there is a neural processing part of the system that deals with the information more in a holistic synthetic way rather than as a simple sum of mechanical triggers. So consider the two cases of dialing either Oberkampf or Botzaris. There is an O next to a B in both cases. From the phone to the automatic central, there is a simple mechanical response relation; each dialed letter on the phone results in a letter registering at automatic central. However at this processing center, the overall behavior of choosing the proper channel involves the central waiting for all stimuli to come in, then see their arrangement. What matters here is the order, whether B comes before or after O. This explanation gets a bit more unclear with the next example that he says is the same situation. We are now to consider looking at a painted panel with concentric solid circles, with the larger one being solidly rose-colored and the smaller inner one being solidly blue-colored. Merleau-Ponty says that this painting can appear two different ways depending on the relations we see the circles having to one another. So if we see the  rose circle as the background, then the blue disc appears as if standing atop the red beneath it. Or we might instead see the red circle primarily and the blue one is like a hole in the red one. Consider a familiar example, the Rubin’s vase illusion.


Rubin's Vase

(
layersmagazine.com. Thanks Jacob Cass)


(Thanks
wikipedia)

Our seeing either a vase or a pair of faces would be our response. This depends a lot on how we are choosing to see the image, how we are comporting ourselves toward it. If we change our sensitivities so to see it as a vase, the visual stimuli likewise are more apt to evoke in us the response of seeing a vase. Merleau-Ponty then makes things even less clearly consistent with his next example. He seems to be having us consider a keyboard that is analogous to the central automatic. So a hammer will hit a certain key in a certain way, then the keyboard machine decides on putting some other keyboard under the hammer for the next hit; I presume this keyboard rotation continues depending on the hits to follow. Perhaps this is like how if we dial a B first, the central automatic, knowing that only a limited set of second letters can come next (as there are no names beginning BN for example), becomes sensitive for only certain letters. It will not register an N coming next, because it is not geared for that stimulus. Let’s try to apply this to the previous example of the cat ears, as he seems to trying to explain the mechanics of it. The ear will either flatten or twitch, depending if it is bent or tickled. The initial pressure of both motions might be the same. But the brain waits a little for more stimuli, which tell it whether the ear will be bent or if it will be tickled. So after the first moment of stimulus, it will be sensitive for a set of forthcoming stimulations but not for others, as it knows these othersnever follow the first sort. Perhaps it no longer becomes sensitive to pulling sorts of motions, and so it changes its movement a little bit, making certain kinds of contractions that allow it to feel this now more limited set of possible forthcoming stimuli. Then as more come, it furthers this process of selection. Or, it waits a little until there is enough to disambiguate the stimulus and provide the proper response.]

The model of the automatic telephone appears more satisfactory. Here indeed we find an apparatus which itself elaborates the stimuli. | In virtue of the devices installed in the automatic central, the same external action will have a variable effect according to the context of the preceding and following actions. An "O" marked on the automatic dial will have a different value depending on whether it comes at the beginning, as when I dial the exchange "Oberkampf," for example, or second, as in dialing "Botzaris." Here, as in the organism, it can be said that the excitant—that which puts the apparatus in operation and determines the nature of its responses—is not a sum of partial stimuli, because a sum is indifferent to the order of its factors; rather it is a constellation, an order, a whole, which gives its momentary meaning to each of the local excitations. The manipulation "B" always has the same immediate effect, but it exercises different functions at the automatic central depending on whether it precedes or follows the manipulation "O," just as the same painted panel takes on two qualitatively distinct aspects depending on whether I see a blue disc on a rose-colored ground or, on the contrary, a rose-colored ring in the middle of which would appear a blue ground. In the simple case of an automatic telephone constructed for a limited number of manipulations, or in that of an elementary reflex, the central organization of the excitations can itself be conceived as a functioning of pre-established devices: the first manipulation would have the effect of making accessible to subsequent ones only a certain keyboard where the latter would be registered. (13|14 / 12)

In further examinations we will see if higher level reactions involve predetermined responses to particular stimuli. [But here at the lower level of simple reflexes, we see that the response is not a product of a real-time mechanical triggering of simple responses, but rather involves a series of temporally distinct stimuli that must be interpreted.]

We will have to examine whether, in reactions of a higher level, it is possible in the same way to make a distinct operation correspond to each stimulus, a visible device to each "factor," or even to relate the function to ideal variables which would be independent. Even at the level of the reflex, it is now certain that the interaction of the stimuli precludes considering || nerve activity as a sum of "longitudinal" phenomena unfolding from the receptors to the effectors and that, as in the automatic central, "transverse phenomena" must be produced somewhere in the nervous system. (14 / 12||13)

The classical attempts at analyzing reflexes into simple isolated stimulus-response parings was not successful; for even the slightest stimulus affects more than one part of the recepter simultaneously. (14d / 13) All stimuli are complex, thus there is little use in finding elementary reactions. Science normally uses quantitative determinations, but the study of stimuli reactions calls even for qualitative determinations; for, Sherrington found that when two stimuli are in competition, it is not necessarily the stronger stimuli but rather the more painful one that presides. But because Sherrington is committed to the classical model, he cannot say that the same receptor can transmit information for pain but rather that there must be different receptors that are responsible for pain sensations. Yet the scientific facts of reflex tell us that stimuli are interpreted within their wider contexts and also that the organism has a circular and not a linear causal relation to the environment it is responding to.

At the very moment that one is obliged to introduce value into the definition of stimulus one actualizes it, so to speak, in distinct receptors. In the theory of nerve functioning everything happens as if we were obliged to submit to the alternative of anthropomorphism or the anatomical conception of the reflex, when perhaps it is necessary to go beyond it. Before any systematic interpretation, the description of the known facts shows that the fate of an excitation is determined by its relation to the whole of the organic state and to the simultaneous or preceding excitations, and that the relations between the organism and its milieu are not relations of linear causality but of circular causality. (15 / 13)



Merleau-Ponty, Maurice. The Structure of Behavior. Transl. Alden L. Fisher. Boston: Beacon Press, 1963.


Merleau-Ponty, Maurice. La structure du comportement. Paris: Presses universitaires de France, 1942 / 1967.


Edwards & Penney: Calculus. New Jersey: Prentice Hall, 2002, p.2a-3c.


Rubin's Vase 1
http://layersmagazine.com/negative-space.html
Thanks
Jacob Cass


Rubin's Vase 2
http://en.wikipedia.org/wiki/File:Rubin2.jpg

30 Dec 2012

Pt2.Ch3.Sb2 Somers-Hall’s Hegel, Deleuze, and the Critique of Representation. ‘Bergson’s Account of Kant and Classical Logic.’ summary


by
Corry Shores
[Search Blog Here. Index-tags are found on the bottom of the left column.]

[Central Entry Directory]
[Deleuze Entry Directory]
[Henry Somers-Hall, Entry Directory]
[Hegel, Deleuze, and the Critique of Representation, Entry Directory]


[Note: All boldface and underlining is my own. It is intended for skimming purposes. Bracketed comments are also my own explanations or interpretations.]


 

Henry Somers-Hall

 

Hegel, Deleuze, and the Critique of Representation.

Dialectics of Negation and Difference

 

Part 2: Responses to Representation



Chapter 3: Bergsonism



Subdivision 2: Bergson’s Account of Kant and Classical Logic




Very brief summary:

Many theories of our understanding of the world regard there being an isomorphism between the structures of our world and our representations of it. Spencer thinks we evolved to see the world spatially as an adaptation to the way it really is. Kant assumed our representation of space is an a priori representation that conditions our external perceptions so that they are always spatial. Kant also saw an isomorphism between the understanding and the empirical world. Homogeneous space for Bergson is a medium by which atomic things are externally related. Under this analysis, Kant’s transcendental apperception, because it is what allows our understanding to externally relate terms of our judgments, is like homogeneous space. We can trace the concept of homogenous space to Euclid and see it persist throughout the development of physics, to mechanism and to Spencer. But as the Pythagoreans learned when discovering incommensurability, the world does not always match our representations of it. Uncovering this mismatch is a part of Bergson’s method of intuition.


Brief Summary:

To explain our knowledge of the world, many theories throughout the history of philosophy have regarded there being an isomorphism between the structures of our understanding and the world we are trying to understand. We saw this isomorphism with Kant’s transcendental idealism. Here the subject-predicate structure of synthesized concepts is isomorphic to the subject-property structure of synthesized objects of our intuition. But for Kant, our representation of space is isomorphic with the space we perceive, because our representation is a priori and conditions how we perceive objects. We can only perceive them as being external one to the other in a homogenous space. For Spencer’s evolutionary theory, we begin with these a priori structures because we evolved to accurately represent the real spatial world around us for the sake of survival. Bergson’s criticism of Spencer is that he presupposes the space that evolution is supposed to have produced. Bergson thinks that the mind and matter have progressively adapted to each other so to produce our notion of space. His criticism of Kant is that space and the understanding are identical for Kant, because the understanding provides a sort of space for atomic terms to be related externally (in subject-predicate relations). Bergson, then, erroneously thinks that Kant’s notion of space is simply homogenous. However, Bergson is right to note that that each moment of inner awareness [or judgment] is accompanied but an ‘I think’ that represents the same unified ego each time. So Kant’s transcendental ego is like the homogenous space that allows atomic things to take on external relations [especially the parts of judgments]. Russell’s set theory also has such a homogenous space-like medium that allows atomic parts (and sets considered individually) to take on external relations and be examined apart from those relations. Euclid describes a homogenous geometrical space, where the metric is the same everywhere. This homogenized space is kept throughout many of the subsequent major developments of geometry and physics, and it is reflected in philosophy as well. We can think of time as a homogenous space. With time and space both containing parts with determinate external relations, we have Laplace’s dream of determining all past and future states of the world on the basis of knowledge of everything about one moment and a great intellect to make the necessary calculations. Like Spencer, the Pythagoreans thought that our understanding corresponds with the world. In this case, because the mind understands integers and their relations, it can know the parts of the world that are expressible with number. But the discovery of incommensurability shattered that belief, because here there is something numerical that is not understandable with integers and their relations. So our minds and the world did not coincide isomorphically. Bergson’s method of intution, we will see, involves uncovering the mismatch between our representations of the world and the structure of the world.


Summary

Bergson and Deleuze tried to both come to terms with Herbert Spencer’s evolutionary thinking and also show its problems. We will also look at the relation between the structure of knowledge and the structure of the object. We saw how Kant’s system solves this with his transcendental categories. There is an isomorphism between the understanding and the object. Russell also thinks that the object and the system studying it must resemble one another. Russell has an atomistic system, so he solves Zeno’s paradox by saying time is an infinite discrete series. “The resolution of a paradox of thought therefore leads to an alteration of the conception of the object.” (70) In this chapter we will examine this isomorphism in evolutionary theory by looking at a particular concept of homogenous space.


Kant tried to explain how synthetic a priori statements were possible. He applied the subject’s categories to intuition, which conditions experience. “As the same categories play a role in both conditioning experience and conceptualizing it, their application to experience is vouchsafed.” (71) We saw previously how Deleuze wanted to break with this parallelism between empirical and transcendental. “Spencer attempts to provide a genetic interpretation of the development of our categories of thought that would allow us to see exactly why space appears to us in the particular a priori form that it has.” (71) Bergson rejects Spencer’s concept of space, but builds from this analysis. Kant proves the a priori nature of space on the basis of the subject’s ability to represent itself or to conceive the world in certain ways. Kant’s first argument is that in order for us to represent the referents of sensations as being alongside one another (being in different places), we must suppose we already have a representation of space. So we can only have empirical representations on the basis of an a priori representation of space. He second argument is that while we can think of an absence of objects in space, we cannot think of there being an absence of space in the world. This argument “follows a similar structure, placing the weight of the proof on the subject's capacity to conceive of certain relations between space and objects. In other words, what we cannot conceive of, in terms of empirical phenomena, cannot be the case. It is this reliance on the possibilities of representation that at first appears to be the target of evolutionary theory” (71). Evolutionary theory will not argue that we conceive space in accordance to how we condition empirical givenness (as being spatial). Instead, it argues that

our cognitive capacities are based on the fitness of the organism to the environment. Thus, alternative, partial conceptions of space lead to an organism that is not optimally attuned to its environment and therefore has a lower chance of survival than one with a more practical conceptual schema. As natural selection eliminates those organisms with suboptimal | representational schemata, a more optimal scheme becomes sedimented in the organism so that what is a posteriori for the species becomes a priori for the individual. (71-72)

So conceivability seems not to be the support for the argumentation, but rather conceivability becomes a function of fitness. Soon we will see that Spencer’s approach leads to a reversal of this.


What is life for Spencer?

For Spencer, life "in its simplest form is the correspondence of certain inner physico-chemical actions with certain outer physico-chemical actions" so that "each advance to a higher form of life consists in a better preservation of this primary correspondence by the establishment of other correspondences." Evolution is thus characterized by the gradual broadening of the correspondence between the world itself and the set of physico-chemical reactions that lie at the heart of our interactions with the world. (72)

As these correspondences increase, so too does the creature’s milieu. And as the milieu widens, so too does the organism’s subjective representation of the world near coextensity with the world itself. Truth, then, is the accurate correspondence of relations between subject and objects. Error is the absence of this correspondence. More correspondence means more chance to survive, and less means greater chance to die.

Thus, finally, pragmatic truth, when it is applied to a milieu that encompasses the entirety of the real, becomes objective truth. As Spencer considered the evolution of humanity to have reached this endpoint, primarily because of the successes of the scientific enterprise, for him, the validity of the a priori categories is restored, as they now once again correspond to reality (71).

So the reason we cannot imagine their being no space is because our evolution has reached such a point that we are unable to produce an erroneous view of the world’s spatial nature. Thus Spencer’s evolutionary theory also leads to the a priori nature of our representation of space and the categories, but of course for different reasons. (72-73) “The a priori nature of the categories is now grounded in a pragmatic correspondence between the organism and its environment rather than through the conditioning of the object by the subject.” (73)


Although Bergson notes how Spencer avoids the Kantian criticism, he also thinks Spencer failed to provide an adequate alternative to Kant’s theory. Spencer’s theory of evolution presupposes that we are evolving in space. So he begins by presupposes what he will conclude will be the outcome of evolution. “Spencer therefore fails to provide an adequate response to Kant, as his explanation of the genesis of space presupposes an account of a space such as that which Kant gives wherein this genesis takes place.” (73) However, Bergson builds from certain of Spencer’s metaphysical ideas. (a) We need an account of space that does not accept it as ready made. This account would retrace space’s genesis, which he thinks Kant achieves. (b) Bergson will say that Kant’s theory of space does not allow for an account of space’s nature. Bergson looks at the three possible relations between subject and world in Kant. Either [1] the mind is determined by things, [2] things are determined by the mind, or [3] there is some mysterious agreement between the mind and things. Bergson then proposes a fourth possibility: [4] “ ‘intellect and matter have progressively adapted themselves one to the other in order to attain at last a common form’ ( CE, 206).” (73) But this process of progress adaptation cannot precede space, like with Spencer. So Bergson agrees with Kant that space is an ideal feature of the world and also that we cannot use an empiricist account of our conception of space. Bergson notes that Kant does not consider the possibility of degrees of spatiality. For Kant, space is either given or not given. [In order to say that our understanding is connected to both pure space and to its degrees or indeterminate forms, Bergson will have to argue that the understanding is wider than Kant conceived it to be]. Bergson is trying to explain the genesis of space, which highlights a limitation in Kant’s account. First we examine what for Bergson is the connection between homogenous space and the understanding for Kant and Russell. (74)


For Kant, judgments are made through the relations between fully determined terms. The faculty of understanding (which is external to the terms) is what allows the terms to be thought together. So understanding is a third term underlying the unity of judgment. Bergson notes that because we here are conceiving of the elements of consciousness having the subject-predicate form (their being objectival), we are compelled to regard them as united by an artificial bond, “ ‘a formless ego, indifferent and unchangeable, on which it threads the psychic states which it has set up as separate entities’ (CE, 3).” (74) Bergson thinks that Kant’s conception of the atomistic components of judgment is reflected in his conception of the world’s elements, and so he has an atomistic conception of space. We will explore this because it leads to the two forms of multiplicity.

 

In Kant’s transcendental aesthetic, there is a difference between the object insofar as it appears to us and the space that possibilizes its appearing. So space, in Bergson’s view here, is logically prior to the objects that occupy it. Space is the medium that allows objects to relate and interact. Analogously, the ego provides the ‘space’ in which terms relate.

In the cases of both the mind and the understanding of space, therefore, we find the model of a medium through which the elements can interact. The ego enables judgment, and space, in coordination with the categories of the understanding, enables perception of the object. (74)

This spatial metaphor is also at work in Russell’s set theory, because it creates domains that relate to one another.

We saw that set theory provides a hierarchical model of relations, sets being related to others by the relative domains of objects over which they range. Cantor's | definition of the set as "a collection of definite, well discernible objects" emphasizes the use of spatial metaphors at the foundation of the discipline of classical logic, which allows the graphical representation of logical results through, for instance, Venn diagrams. (74-75)

In this set theory, we view the elements of propositions as discrete, and they function in a space that is “inert to their interactions.” This allows us to regard the relations between the members of sets as being purely external to the terms themselves. And in fact, even the relations between sets themselves is seen as external to the sets. Because the relations are external, we can encounter paradoxes of self-referentiality that result when a set has an external relation to itself that is in contradiction with its own definition. But this allows Russell to give an extensive definition of the set, because he could enumerate objects that relate to one another externally on the basis of shared properties, and it also had advantages for analysis. Because relations are external, we can put them aside and merely analyze the terms. Bergson sees something similar in Kant. For Kant, we may examine the parts synthesized into manifolds each individually. This presupposes a spatial understanding of the parts, because they are related by external relations.

Thus, the spatial model allows the method of analysis to develop, where a complex phenomenon can be broken down into its component parts in order to understand the whole through a later process of synthesis. (75)

For Bergson, every homogenous medium is a space. He sees Kant’s faculty of understanding as a homogeneous medium, thus for him, Kant’s understanding and space are identical. Somers-Hall recounts that

In chapter 1, we saw that insofar as Kant takes the empirical to have the same form as the transcendental, he is unable to take account of the generation of the empirical. This led us so see that by privileging the structure of judgment, Kant belonged to the tradition of representation. (75)

Deleuze however sees Kant’s theory of space in less simplistic terms than Bergson.

As Deleuze notes in relation to Kant's argument from incongruent counterparts (DR, 13, 26), Kant recognizes an "inner difference" within space that escapes the understanding. We can further note that spatiotemporal objects for Kant cannot be described 'atomically, ' as "all substances, in so far as they can be perceived to coexist in space, are in thoroughgoing reciprocity" (CPR, B256). [75]

Bergson’s simplification no longer allows us to make his analogy between space and the understanding. However, Bergson’s argument against the limitations of the understanding do still hold, and it will be important for Deleuze’s attack on finite representation. Recall how for Kant, the understanding produces judgments by subsuming representations under other representations. Each term is self-sufficient, so it needs something additionally to relate them, and this is the ‘I think’ whose unity provides the grounds from the representations to come together. So Bergson’s critique applies to the ‘I think’, which can be thought of as like homogeneous space that relates atomic externally related parts.

Leaving aside his argument for this point, given the apparent differences between the structure of the understanding and the structure of space, what will actually be important to Deleuze is the multiplicity that underlies this conception of space and the recognition that it is possible to draw a distinction between extensity and space. (76)


We will now try to understand the importance of space for Bergson. We must first note that we can now formulate different kinds of geometry, Euclidean and non-Euclidean ones. In this chapter we deal with Euclidean, and the next with Riemannian. All of Euclid’s theorems derive from just five axioms, and the fifth interests us here: “through a point not on a given straight line, one and only one line can be drawn that never meets that given line”. (76) [Or, ‘only one line can be drawn through a point parallel to another line.' The basic insight here is that any other line than a parallel one would eventually intersect with the first line.] On the basis of this axiom, we may arrive upon homogenous space. [So if the two lines are parallel, that means the distance we measure at one place will be the same as in any other place. So space has a homogenous metric. We can lift up those parallel lines and move them somewhere else, and still they will not meet, because the metric of space will be the same in that other place as well. The lines are determined, but they are related through a homogenous space. Now consider how Kant’s ego, is homogenous, because it is the same self for every ‘I think’. Euclidean space, as the relational medium between determinate figures, is like Kant’s ego as the homogenous relational medium between instances of inner acts with their accompanying ‘I think’.]


With the fifth axiom, which can be restated as asserting that "through a point not on a given straight line, one and only one line can be drawn that never meets that given line," we arrive at a conception of space as fundamentally homogenous. This means that a particular metric applied at one point within a Euclidean space can equally be applied at any other point. Euclidean space therefore has the fundamental property of measurability, in that we can compare the objects within it by their superposition upon one another. A consequence of this is that an object within a Euclidean space is invariant to transformation by displacement, or in other words, that the space of Euclidean geometry functions as a homogenous medium where position does not affect the constitution of objects within it. Euclidean geometry therefore provides the ideal model of how we are to understand something like the ego as that which allows the relation of already determined concepts. (76)


Descartes invents the algebraic representation of geometry. This, along with his notion of inert matter, further allows for “the conception of physics as the interaction of quantitatively characterized matter within the field of homogenous space defined by this geometry.” (76) “By moving to a purely quantitative definition of matter, Descartes allowed for the application of mathematical concepts to the world, which in tum was to open up the possibility of the mechanics of Newton.” (77) Spencer’s evolution is the closer approximation to this structure of the world.

The final stage of Spencer's phylogenie account is the mirroring of an internal world grounded on the invisible thread of consciousness and the external world grounded in the understanding's relations to the homogenous field of space. For Spencer, Newtonian physics therefore represents the final milieu of the development of the organism, one that allows the complete representation of the world to the organism. (77)


This view of a quantifiable metric space of externally related parts helped form Russell’s discrete view of time, and it would help fulfill Laplace’s dream of an unlimited intelligence and knowledge of the state of everything in the universe at one moment being able to determine all past and future moments. “The mathematico-analytic approach therefore allows the analysis of any closed system in a similar fashion, that is, the quantitative”. (77)


This approach creates difficulties for the Pythagoreans, who believe that all knowable things have number. But with the discovery of incommensurable numbers, it was seen that there are numbers which cannot be reduced to integers and their relations. Our understanding of number then did not match the world we are trying to understand.

When Pythagoras' theorem is applied to the square, we find that the length of the diagonal of the square is √ 2 times the length of the side. As the square root of 2 is irrational, the ratio of the length of the side to the diagonal is irresolvable into an integral ratio. The Greek concept of number, built on the idea of the integral numerical progression, was unable to incorporate the idea of a number which could not be reduced to integers or their relations. With the discovery of incommensurable numbers, Pythagoreanism collapsed, the man who disclosed the difficulty being said to have died in a shipwreck as a result. What therefore defeated the Pythagorean model was the discovery of a mismatch between the world and the subject's ability to conceptualize the world. (78)

Just like the Pythagoreans, “Spencer's model of the gradual adequation of the mind to the world produced the corollary that the structure of the mind was isomorphic with the structure of the world.” (78) Bergson’s method of intuition is “a method of recognition of the mismatch between our representation of the world and the structure of the world itself.” (78) We explore this method of intuition in the next section.


 

Somers-Hall, Henry (2012) Hegel, Deleuze, and the Critique of Representation. Dialectics of Negation and Difference. Albany: SUNY.

12 Jul 2011

Dada & Phenomena: Butchering Merleau-Ponty's Flesh with Deleuze's Differential Machines


by Corry Shores
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The following is my presentation at the Deleuze Studies International conference in Copenhagen, June 2011. Most of this material is drawn from a variety of previous entries.


Dada & Phenomena:
Butchering Merleau-Ponty's Flesh
with Deleuze's Differential Machines




Deleuze is often considered an anti-phenomenologist. Yet perhaps his critique of phenomenology is more of a constructive critique. Building a Deleuzean phenomenology will involve crafting various components, and today we will discuss the relations between the parts of the appearing world. In Merleau-Ponty's phenomenology, phenomena appear because they have parts which associate and integrate with one another. But our Deleuzean phenomenology will be based on the opposite principles. Phenomena will only appear when parts dissociate. My purpose here is to illustrate this distinction by means of Deleuze’s discussion of surrealism and dada.

We first consider Merleau-Ponty and the horizonal integration of the phenomenal parts of our world. For Merleau-Ponty, our phenomenal parts integrate by means of our horizonal awareness. Consider if we view a red carpet.



Each part of our perception looks its particular way on account of the other qualities and objects expressing themselves in that appearance, for example, the overlaying shadow that tinges the color or the illuminated portions that lighten its tone. We are not surprised when looking up to see the source of light and the objects that block it. The red’s particular shaded or lighted look refers our mind to things not explicit in what we directly perceive.



Or consider how a stream’s surface might reflect the brownish hue of an overlying bridge. When looking at the water, we are not directly aware of the bridge, but it is being implicitly spoken or announced by the stream’s color. The stream would appear differently to us were it not for its integrated relation with the bridge above it. And likewise, when looking up at the bridge, we see in its appearance the motion of the water, reflecting up upon it. Our minds have an awareness of these related phenomena, but they are not in the forefront of our attention. As implicit phenomena, they hover at the edges of our awareness.

This also applies to phenomena on our temporal horizon. Merleau-Ponty refers us to an early film experiment. See if you notice the subtle variations that a man’s face undergoes as he reacts to very different things appearing before him.

Seconds from Kuleshov Effect footage


Perhaps we saw hunger on his face after the soup, grieving after the dead child, and longing following the woman.



But in fact, the film footage for the face is the same each time. While the face is in our focus, the preceding image has not completely disappeared from our awareness and instead remains looming at the margin.

Photobucket

Our awareness retains the prior image, which speaks itself in the current one, by modifying how we perceive it. In this way, all our temporal horizons interlace to produce phenomena not reducible to any one moment of our awareness.

So for Merleau-Ponty, phenomena are like a web of implicit associating relations. And on the basis of these implicated associations, we are motivated to turn our attention from one related thing to another. This would be something like a mechanical function.

Photobucket
(Animation above is my own, made with OpenOffice Draw and Unfreeze)


In fact, we see the mechanical forces of phenomenal motivation in Merleau-Ponty's example of a patient whose eyes have just become paralyzed. Normally her eyes would be motivated to move and explore the scene she sees. But when she tries to move her injured eyes to the left, the eyeballs remain physically fixed in their place. Nonetheless, the objects in her field of vision appear to move toward the right. The mechanical power of phenomenal motivation remains, even when the machinery of the eye breaks down.



Let’s consider instead phenomenal motivation from a Deleuzean perspective. Here is American filmmaker Stan Brakhage explaining the way things phenomenally stand-out and appear to him on the basis of odd dissociative relations.



So there is an alternate way to explain the mechanics of phenomenal motivation. Let’s first look at a very basic mechanism in a Dadaist work, the gears in Man Ray’s Dancer/Danger.

Ray. Man Ray. Dancer / Danger, Impossibility
(scottzagar.com Thanks Scott Zagar)

Photobucket
(Animation above is my own, made with OpenOffice Draw and Unfreeze)

In one sense, the gears are conjoined, because they are meshed together. But in another sense, they are disjunctive, because their motions work differentially to one another. The coupling of differential functions produces intense interactions between the parts.

 Ray. Man Ray. Dancer / Danger, Impossibility. detail impossible gear movement


Yet such combinations of heterogeneous pieces can produce lethal war machines.


For example, what do a horse, a man, and a bow and arrow have to do with one another? The conditions of battle on the steppes force these heterogeneous functions together.

Now surrealism. Consider this painting.

Giorgio de Chirico. The Song of Love, (1914)
de Chirico. Song of Love
(Thanks Matteson Art)

We notice that the objects at face value do not interrelate. Yet in a dream-like way, the parts cross-fertilize on the level of association. The gloves, ball, and sculpture might all associate with our hands, for example. In contrast, we consider something with more dadaist relations.

Man Ray. Reproduction of L'image d'Isidore Ducasse
Ray,. Man Ray. L'image d'Isidore Ducasse. in Surrealism and the book By Renée Riese Hubert p.193.jpg
(Renée Riese Hubert. Surrealism and the Book, p.193.)


This work was inspired by a literary reference: QUOTE “the chance encounter of a sewing machine and an umbrella on a dissection table” ENDQUOTE. We see that the parts of this image do not mesh together, not even on another level of association.
Consider Clair’s Entr’acte, and observe the surreal dream-like associations between cuts. Deleuze notes how the cigarettes become Greek columns which then become the columns of a chess board.




But place in contrast a dream scene from Buster Keaton’s Sherlock Jr., where the parts are so dissociative that his adaptations to one scene prove maladaptive after the abrupt transition to another.



Deleuze refers us to Rube Goldberg’s cartoon machines to illustrate heterogeneous functions of a machine’s parts. Here is a famous one, which was animated on youtube.

Rube goldberg machine self operating napkin
(Thanks libertylive.org)



(
Thanks rockingood)

But I would like to examine this one in particular. Notice the relations of the machine’s parts.



Photobucket


They are based on haphazard connections. Deleuze cites this following scene from Buster Keaton’s The High Sign as illustration for a dada Goldberg machine. Keaton could have simplified his contraption by excluding the dog. Yet by introducing it, he opens the door to unforeseen variations.



Deleuze also refers us to the trajectory gags in Keaton’s movies. They are chains of heterogeneous reactions. This is a scene from Sherlock Jr. followed by one from The Three Ages.





I offer these illustrations to better conceptualize a basic principle of Deleuzean phenomenology. Merleau-Ponty’s account seems convincing. But I think difference and dissociativity are more phenomenally productive than the redundancy of association and integration.


Recall the bridge illustration. For Merleau-Ponty, the water’s reflection on the bridge shows us how the water and the bridge are phenomenally integrated and imply one another. To see the bridge is already to have the river on the horizons of our awareness. However, what would be interesting for a Deleuzean phenomenology would be that instant when we first notice the reflection. It stands-out on account of a differential relation. Streams do not flow above our heads. This incompatibility of the phenomenal parts, the river motion discovered on a bridge above us, is more like the Dada relations between parts, rather than like the surrealist implicit associations. Yet, streams do in fact imply bridges. However, water motion does not suggest anything about being above our heads. When phenomenal parts are forced together while remaining incompatible, our awareness turns toward them and we feel the flash or shock of the phenomenal appearance.

I will close with an illustration from Lang’s Metropolis to show why incompatibilities are more phenomenal than integrations. The hero here believes that his female inspiration is someone who could only exhibit pure goodness. But a mad scientist secretly captures her and manufactures an evil robot double. When the hero sees the machine-woman, he cannot reconcile her human image with her evil robot behavior. The phenomenon here is neither the woman he remembers nor the machine he now sees. Rather, the phenomenon is the shock he feels from their impossible combination. I propose that a Deleuzean phenomenology be based on such phenomenal shocks of difference.

Seconds from Fritz Lang's Metropolis,
showing the Deleuzean phenomenon






Image credits:

Ray. Man Ray. Dancer / Danger, Impossibility.
(scottzagar.com Thanks Scott Zagar)
http://www.skilliter.newn.cam.ac.uk/frontier.shtml
(Thanks The Skilliter Centre for Ottoman Studies)

http://www.easterrossfieldarchers.org/history2.html
(Thanks easterrossfieldarchers.org)

http://www.mysteriousworld.com/Journal/2003/Autumn/Giants/
(Thanks mysteriousworld.com)

http://people.howstuffworks.com/samurai.htm/printable
(Thanks howstuffworks.com)

http://andywakeley.com/blog/2008/04/21/a-few-more-horse-sketches/
(Thanks Andy Wakely)

http://www.ghkuhlmann.de/kureng/glossary.html

(Thanks Gerhard H. Kuhlmann)

http://www.abolitionist.com/darwinian-life/genghis-khan.html
(Thanks Hillary Mayell for National Geographic News)


de Chirico. Song of Love
http://www.mattesonart.com/magic-realism-giorgio-de-chirico-.aspx
(Thanks Matteson Art)

Hubert, Renée Riese. Surrealism and the Book. Berkeley/Los Angeles/London: University of California Press, 1988.
Preview available at:
http://books.google.be/books?id=9_3g0tHPgPwC&hl=en&source=gbs_navlinks_s

Rube Goldberg napkin picture
http://www.libertylive.org/blog_main/post.php?post_id=1687
(Thanks libertylive.org)

Rube Goldberg animation
Thanks rockingood
http://www.youtube.com/watch?v=5WApE5eeaf0