WILD ECOLOGIES - Featured Post #3: Edmund Berger with an in-depth
analysis of Guattari's 'ecosophy' and possible points of connection,
overlap and divergence from anarchist thought.
How does one begin to broach the question of linkage, passage, and reflexivity to be found in the theories and practices of anarchism, the radical post-psychoanalysis of Felix Guattari, and the ontological framework that has been ushered in the necessity of acknowledging the forces that we label “the Anthropocene”? The overlaps between each are undeniable: in was ecological concerns that late in his life Guattari turned his mind to; the field that his work is commonly situated – the school of post-structuralism – is often affiliated with anarchism of the so-called “post-left” variety. That Guattari was closely aligned with the Italian Autonomia, which the post-left anarchists owe much of their discourse to, is no passing coincidence. We can also note the presence of “green anarchism” under the post-left label, alongside the controversial, anti-civilizational stance espoused by anarcho-primitivism. Yet we can see clearly that this triad of eco-ontology, Guattari, and anarchism have yet to really have the dialogue that they deserve.
On even a surface level reading the commonalities between each point is immediately clear: none points to a resolving synthesis in thought or being. The Anthropocene has brought us full circle and pried open what was also present but shunted aside by the progress of the West – that civilization and nature are not separate, and that civilization and culture exist entangled in the complex web of the ecology itself, defined as it is by various states of emergence. Anarchism, regardless of which of the many monikers it adapts, is at its core a program that is constantly evading and contesting the centralizing and homogenizing forms of the state itself. Guattari, meanwhile, shifts these focuses to the levels of individuals and group’s subjecthood, looking to move from fixed and stable states to ones far from equilibrium. Keeping in tune with the manner in which each point in this triad presents itself as an ongoing unfolding, this essay will attempt no resolute synthesis. I am more concerned in this moment with simply tracing out a constellation of convergences and patterns, looking for possibilities of a minor politics for the Anthropocene.
“Where does the mind stop and the rest of the world begin? The question invites two standard replies. Some accept the demarcations of skin and skull, and say that what is outside the body is outside the mind. Others are impressed by arguments suggesting that the meaning of our words “just ain’t in the head”, and hold that this externalism about meaning carries over into an externalism about mind. We propose to pursue a third position. We advocate a very different sort of externalism: an active externalism, based on the active role of the environment in driving cognitive processes.” – Chalmers & Clark (1998)
READ THE PAPER (pdf) HERE: http://postcog.ucd.ie/files/TheExtendedMind.pdf
In this paper, Clark and Chalmers present the idea of active externalism (similar to semantic or “content” externalism), in which objects within the environment function as a part of the mind. They argue that it is arbitrary to say that the mind is contained only within the boundaries of the skull. The separation between the mind, the body, and the environment is seen as an unprincipled distinction. Because external objects play a significant role in aiding cognitive processes, the mind and the environment act as a “coupled system”. This coupled system can be seen as a complete cognitive system of its own. In this manner, the mind is extended into the external world. The main criterion that Clark and Chalmers list for classifying the use of external objects during cognitive tasks as a part of an extended cognitive system is that the external objects must function with the same purpose as the internal processes. The authors present a thought experiment to further illustrate the environment’s role in connection to the mind.
Psychologist James J. Gibson originally introduced the term “affordance” in his 1977 article ‘The Theory of Affordances’, which he subsequently elaborated his book The Ecological Approach to Visual Perception in 1979. Gibson defined affordances as all “action possibilities” latent in the environment, objectively measurable and independent of the individual’s ability to recognize them, but always in relation to agents and therefore dependent on their capabilities. For instance, a set of steps which rises four feet high does not afford the act of climbing if the actor is a crawling infant.
An affordance is a relation between an object or an environment and an organism, that affords the opportunity for that organism to perform an action. For example, a knob affords twisting, and perhaps pushing, while a cord affords pulling. As a relation, an affordance exhibits the possibility of some action, and is not a property of either an organism or its environment alone.
“The affordances of the environment are what it offers the animal, what it provides or furnishes, either for good or ill. The verb to afford is found in the dictionary, but the noun affordance is not. I have made it up. I mean by it something that refers to both the environment and the animal in a way that no existing term does. It implies the complementarity of the animal and the environment. The antecedents of the term and the history of the concept will be treated later; for the present, let us consider examples of an affordance…” ~ James J.Gibson (1979)
READ MORE HERE: http://cs.brown.edu/courses/cs137/readings/Gibson-AFF.pdf
So many ways of wishing that people were other than as they are…
Tim Ingold’s Being Alive: Essays on Movement (pdf)
Tim Ingold is a British anthropologist, and Chair of Social Anthropology at the University of Aberdeen. His interests are wide ranging: environmental perception, language, technology and skilled practice, art and architecture, creativity, theories of evolution in anthropology, human-animal relations, and ecological approaches in anthropology. Early concern was with northern circumpolar peoples, looking comparatively at hunting, pastoralism and ranching as alternative ways in which such peoples have based a livelihood on reindeer or caribou.
In his recent work, he links the themes of environmental perception and skilled practice, replacing traditional models of genetic and cultural transmission, founded upon the alliance of neo-Darwinian biology and cognitive science, with a relational approach focusing on the growth of embodied skills of perception and action within social and environmental contexts of human development. This has taken him to examining the use of lines in culture, and the relationship between anthropology, architecture, art and design.