GNOSIS AND ANAMNESIS: on the way to immanence

Very interesting inter-blog discussion (beginning here) around Laruelle’s concept of Gnosticism as a way out of the sufficiency of the West. I would just like to add Lyotard’s and Stiegler’s emphasis on anamnesis to the mix. I think that the opposite of gnosis is ignorance, sleep, and amnesia.  Gnosis would then be more a path than a state, a continuing process of anamnesis. Thus Laruelle’s description of his progression through Philosophy I to II to III etc. is a description of his on-going anamnesis of philosophy and of his own noetic individuation.

I think that Katerina Kolozova’s article « The Project of Non-Marxism » gives a useful theoretical base for degrees of approach to immanence. Kolozova argues that the failure of Marxism is due to its use of insufficiently radical concepts ie of concepts that correspond more to transcendental constructs and that are not sufficiently dictated by the source of immanence of Marxist theory and practice. She considers that the notions of « labor force », and even of « proletariat » are not « radical enough to be seen as a « clone » of the Real or of the source of immanence of the (post- or non-) Marxist critique » (16).

Kolozova comes to a similar conclusion to that of Virgilio Rivas, in arguing that the “poor” is a concept that more radically corresponds with the source of immanence. As does Jacques Fradin published LA SCIENCE DES PAUVRES in Laruelle’s collection “Nous, les sans-philosophie” in 2005, which ends with an appeal for an “intellectual determined by the Poor” (p394), and identifies the Poor with the Victim or Man-in-Person: “Man , the Victim, due to the fact that he is a stranger to history is of an extreme poverty: he has nothing for himself” (377). Fradin ends with the declaration that “The Poor is the determining cause of the intellectual” and that “The Poor is the future which is coming. He is the Christ (of the) Future” (394).

What I find interesting in Kolozova’s discussion is her use of a notion of degrees of correlating to the source of immanence (or inversely of imbrication in transcendental constructs). The non-philosophical conversion is not an all-or-none once-and-for-all event. It comes in degrees and flashes and may well be different for each individual. The non-philosopher is on the way to immanence, but under the condition of immanence itself. Further, what has been seen as the « derivaive » nature of much of Laruelle’s work, his need to situate it in terms of non-X, can be revisioned as an integrally dialogic aspect of his work. The convergence here with Feyerabend’s non-philosophical method is illuminating. There is no orthodoxy of gnosis, no transcendental doxa, and so no « movement », in the sense of an organised school of thought, of non-philosophy. There is however the movement towards immanence and under its dictation.

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13 commentaires pour GNOSIS AND ANAMNESIS: on the way to immanence

  1. It wouldn’t have been possible, the inter-blog discussion, without you working on the background. Its great to have someone in the blogosphere so thoroughly learned yet so intellectually accommodating. I’m sure many of the readers of your blog, including me, are more than happy with your being around, throwing punches! Philosophy happens here, and it happens. We’ll expect more from you in the next year. Its great meeting you Terence. May you have more punches to come!


  2. terenceblake dit :

    Thanks Virgilio. I too am glad at meeting you and hope the dialogue can continue, deepen and intensify. I only throw punches to open recalcitrant chakras. Karate is just dialogical yoga. The aim in both cases is gnosis.


  3. I mean « with you being around. »


  4. inthesaltmine dit :

    I am reminded here of Gandhi’s short-quote « there is no path to peace, peace is the path ».

    It is conversations like these which lead me to think that it is time to take seriously Gandhi as a (non-)Philosopher. I increasingly wonder what satyagraha looks like through a non-philosophical lens. Do either of you have any thoughts on this?

    In any event, this is a very humbling discussion series, thank you very much Terence, Virgilio, and Katerina. Happy New Year, David.


    • terenceblake dit :

      In the Preface to ANTI-BADIOU, which will very soon be published in English, Laruelle distinguishes between the « strong force » advocated by Badiou and a « weak force » corresponding to non-philosophy. I think Gandhi, like many other figures of non-Western thought, is ambiguous, at least as read through Western eyes, between a transcendent sense and an immanent experience. If Gandhi serves as a moment of smugness in reading Laruelle and saying « I told you so! » I would be disappointed. If Laruelle serves as a moment of clarification of something that you felt but could not fully articulate in Gandhi, who then serves to give embodiment to Laruelle, then I would be happy, as a real dialogue is better than a monologue that embarks the other as mere illustration or example. Non-philosophy means an end to the wars of philosophy, and I have argued that this is a path and not a transcendent goal at the end of a path. So there is a close relation to what you say about Gandhi.


      • inthesaltmine dit :

        This is a very good response, thank you.

        In Gandhi’s life and work, ahimsa is the « soul force », so it seems as though you’re initially right about this ambiguity. It is indeed a path, and it is one that I am glad to walk alongside thinkers such as yourself. Best wishes!


  5. Happy new year to all! I will send my reply as soon as the smoke settles here.


  6. Leon dit :

    Ditto, Virgilio. Terrance does a fantastic job of keeping *productive* and stimulating conversation going within the blogosphere. Cheers to one Agent Swarm blog! Keep up the great work in 2013!


  7. terenceblake dit :

    Thanks Leon, I’m eager to see your IEP article, and whatever else 2013 may bring.


  8. Ping : Heidegger, Poetic Dwelling and escaping the literal-minded gnosis… | noir realism

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