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The Chemistry of Darkness* Pli 9 (2000), 36-52. The Chemistry of Darkness* IAIN HAMILTON GRANT 1 The nuclear night of the Unthinged Bringing Deleuze and Idealism into some sort of contact seems anathema, a resignation in the face of too many wrong turns having ended up in confrontation with Hegel. It is an accepted wisdom of the age that Hegelian difference, as a prelude to its resolution, has nothing to do with its French avatars over the last thirty years. The horror of it is something special, however: picture waking up to a grey dawn in which desire has been successfully transmuted into its negative, where the body without organs recuperates and gets its parents back, and then shudder at the realisation that this is indeed only picture thinking, and must be raised beyond the abjection of mere externality (relation) to total recovery, in and of the Notion. But this is not horrific enough; it remains insufficiently visceral, since we do not yet shudder involuntarily at the prospect of a New World, revealed in its first and last sunbeam, ruled from the Tübingen Stift. Spirit in its formation matures slowly and quietly into its new shape, dissolving bit by bit the structure of the previous world, whose tottering state is only hinted at by isolated symptoms [...]. The gradual crumbling that left unaltered the face of the whole is cut short by a sunburst which, in one flash, illuminates the features of the new world. (Hegel 1977: 7) * This paper was first presented at a one day Research Workshop on Deleuze, Schelling, and Schlegel entitled ‘Nature, Materialism, and the Transcendental’ (University of Warwick, 15th May 1999). Iain Hamilton Grant 37 ‘Year Zero: Faciality’; uncanny. These passages from the Phenomenology of Spirit sound equally at home amidst absolute deterritorialisation, ‘calling forth’ a new earth into which Spirit’s face imperceptibly matures behind the “outwardly-actual” movements of capital: Philosophy takes the relative deterritorialisation of capital to the absolute, carrying it over onto the plane of immanence like a movement of the infinite, and suppressing [supprimer] it as an interior limit, turning it against itself, in order to call forth a new earth, a new people. (Deleuze and Guattari 1991: 95) ‘Supprimer’...: is geophilosophy an adjunct to the progress of the Notion, a mere sur-face to Spirit’s face? What is the “thought-Nature” to which Deleuze and Guattari refer? Hegel hated Naturphilosophie, hated evolution,1 biology, physics and chemistry as false in their self-limitation to the understanding; but he hated Naturphilosophie more for its empty equivalences (electricity : magnetism :: South : North Pole) and its monotonous formalism which “submerges [everything] in the void of the Absolute, from which pure identity, formless whiteness, is produced” (Hegel 1977: 30-31). But, as noted, this dissolution of mere nature is also the maturation of Spirit, so that “the gradual crumbling that left unaltered the face of the whole is cut short by a sunburst which, in one flash, illuminates the features of the new world” (Hegel 1977: 11). Fundamentally, Hegel wanted to reduce all movement to that of the concept: hence his objection to Schelling’s “evolutionary” naturephilosophy (nature as a Stufenfolge of its Potenzen: a graduation of intensive stages; it is indeed the latter that Hegel has in his sights). With real movement goes real forces, and with real forces, bodies evaporate into 1The philosophy of Minerva’s owlkeeper expresses what, according to John L. Stanley, constitutes an “anti-diachronic diachrony, a timeless view of time itself” (‘Marx’s critique of Hegel’s philosophy of nature’, Science & Society 61:4 (1997-8): 467), in two ways. Firstly, section 249 of the Philosophy of Nature limits all metamorphosis, all actual change, to “the Notion as such, since only its alteration is development. But in Nature, the Notion is partly only something inward, partly existent only as a living individual: existent metamorphosis, therefore, is limited to this individual alone” (Encyclopaedia §249); secondly, and as a corollary of the foregoing, that section continues as a critique of “evolutionism” in Schelling’s Naturphilosophie, which he abuses as an “inept conception... of the progression and transition of one natural form and sphere into a higher as an outwardly-actual production which ... is relegated to the obscurity of the past” (ibid., Zusatz). 38 Pli 9 (2000) the grey on grey not of philosophy’s dawn, or of “the self-originating, self- differentiating”, as Hegel says is needed, “full body of articulated cognition”, but of Europa’s last sigh, the frozen breath of the Jovian satellite. The “vacuity” to which the Absolute as “the night in which ... all cows are black” reduces (Hegel 1977: 9), is the source of Hegel’s fear: if nature abhors a vacuum, the New World illuminated by a sunburst (Hegel 1977: 7), the World of the Notion, abhors the vacuity to which it might be reduced, being already annexed from the conceptual inertia of the “outwardly actual”. A “new face” = a “new people”; A=A: the black night resurgent? Do we conquer grey with blackness, or illumine it from within, glaring white? Is it light (“formless whiteness”) or darkness (“the night...”)? What lies beneath the sur-face and the face? Although it may seem ‘premature’ to ask this, given that Deleuze’s naturephilosophy remains undeveloped beyond a series of hints (cf. Difference and Repetition: 256; Negotiations: 140), how “like a movement of the infinite” - how like then, the single flash of Spirit’s maturation - is the presaging of the new earth by absolute deterritorialisation? “What a presentiment of the differences swarming behind us”, comments Deleuze, “when in the weariness and despair of our thought without image [the ‘night in which all cows are black’] we murmur ‘the cows’, ‘they exaggerate’, etc.; how differenciated and differenciating is this blackness... The one external illusion of representation is this illusion that results from all its internal illusions - namely, that groundlessness should lack differences, when in fact it swarms with them...”. To save the earth’s sur-face from the face behind it, what is required is a chemical sensibility, since chemistry has always been the science and art of the imperceptible, of what escapes the imprisonment of sensibility behind a face (the superficial redundancies of recognition and their maturation into features) to go directly to the earth, or to earths, to be dispersed and molecularised in the black. Even etymology serves to remind us of this: “chemistry derives from the Egyptian word for ‘black’, which is itself named for the black earth of Egypt” (Bensaude-Vincent and Stengers, 1996: 13).2 2 Pursuing the same routes, we may note that chemistry also gives us a geophilosophy based on manufacture or metallurgy, as Bensaude-Vincent and Stengers continue their etymological inventory with not an Egyptian, but a Greek root for ‘chemistry’: “cheo... means to pour a liquid or cast a metal. Greek or Egyptian etymology? The question cannot be settled, because it sends us back to the great Hellenistic city of Alexandria, where it was already the subject not only of legends but also of speculations and Iain Hamilton Grant 39 Hegel’s great task, to crown the illusion of the Notion’s extradition of exteriority within itself, turns into the expulsion of its absence of characteristics, as Unbedingt - the absolute as ‘thingless’ or ‘unthinged’ - as soon as the outside makes itself felt (we will come back to this), when in fact what is always felt is the ungrounding of the Ideal (the subject) by the real, the indifference-point at the rumbling chiasmus at which they intersect. All that remains is that the hollow Ideal swarm with the real in its motility, not overcome, cancelled or raised by it: “What after all, are Ideas, if not these ants which enter and leave through the fracture of the I?” asks Deleuze (1994: 277). Given this, and following from the presentation of the Hegelian and Deleuzo-Guattarian tellurics of new worlds, their near-substitutability, we must pursue the visceral horror of asking what sort of idealist is Deleuze? Ant-differences seem to save the day from the sunburst of the New World, crawling through the sockets of Spirit’s face as it matures, perhaps, too much. Yet what sort of ants are ideas? Actual ones (do thoughts ant?), virtual ones, or merely the dark, stochastic glinting of swarming multiplicity? Or, and again we will come back to this, are ants like ideas? Let’s return to the differenciation of ‘ungrounding’, as recounted in Deleuze’s negotiation of Schelling in Difference and Repetition. Ungrounding consists in the production of depth that becomes genitive only as it gives rise to a relative extensity; the ‘depth of’ is assumed at the point where its verticality is marked in relation to the horizon of the ungrounded, something that is beautifully illustrated by a comment in Kant’s Third Critique regarding the actions of critique itself, whose task it is to explore “the terrain... to the depth at which lies the first foundation of our power of principles independent of experience” (Kant 1987, Ak.V: 168).3 Here depth is a determination of extensity, rather than the “pure discussions” (ibid.: 13). Note, however, that the metallurgical-manufactorial aspect of chemistry is overlooked in the authors’ rapid and disappointing conclusion. The lesson Schelling took from chemistry was not one of domiciliation, but of invention, of the irreducibility of alloys in the body of the earth, as we shall see below. For the moment, suffice it to quote again from Bensaude-Vincent in another context, discussing Lavoisier’s ‘chemical revolution’, “Chemistry creates its own object, manufactures its Universal” (1994: 671). 3 References to Kant’s works will follow the author-date system, but use the volume and page numbers of Kants gesammelte Schriften, edited by the Königlich Preussischen Akademie der Wissenschaften (Berlin: Walter de Gruyter, 1900-), excepting references to the Critique of Pure Reason, where pagination will be given in standard A/B form, and to Universal Natural History and Theory of the Heavens, which translation is taken from the 1755 Riga edition.
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