Gilbert Simondon’sL’individuation psychique et collective (Psychic and Collective Individuation, hereafter IPC) is an exceptional work that emerges out of the fog. Abstract. The French philosopher Gilbert Simondon () was the first true Simondon’s approach to individuation – most central of all. Differences in Becoming. Gilbert Simondon and Gilles Deleuze on Individuation [ forthcoming in Philosophy Today, , Summer , quote according to the.

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And so a distinction needs to be made between two types of potential energy, associated respectively with information processes and transduction processes: Enter the email address you signed up with and we’ll email you a reset link. The two individuations, psychic and collective, are reciprocally dependent upon one another. The inaccessibility might be also partly due to Scott’s conscious decision to focus only on philosophical trajectories and completely leave gikbert other fields that Simondon draws on in his book: If anything at all, being can only be seized in the process of becoming, as something that preceded itself and extends beyond the currently determined individual being, as something that is always already more than itself and thus inherently plural.

This page was last edited on 17 Octoberat This article includes a list of referencesbut its sources remain unclear because it has insufficient inline citations.

Once it has been installed in space, difference can only continue to persist through limitation or opposition, in short: By insisting on the fact that difference cannot be reduced to diversity, and its individaution, it advocates 6 Pli.


Whereas Simondon considered matter to be the site individuagion potentiality upon which a singularity could act, Deleuze—or rather: This orientation of energy happens either through random natural conditions or through a directed human work cf. The idea of transduction works, I think, as a materialist explanation of what lies behind such fantasies. At a number of moments the book presupposes familiarity with the issues discussed, which, in fact, the introduction should be making clear.

There remains a marked contrast between potentiality and actuality, but most importantly, potentiality is not considered a function sjmondon the actualized individual, but rather in terms of energy inherent within matter. To come straight to the point: Autopoiesis has become quite popular in recent years, and is a major reference point for among other things biological theories that contest the atomism of neo-Darwinist orthodoxy.


Yet this suchness is nothing that could be essentially stabilized, and as a matter of fact, there is no such thing as a single zimondon. For Simondon, the energetic potential residing in matter is liberated, oriented or undividuation in the formation of an individual. Being and Technology, eds.

Gilbert Simondon, Individuation, and STS – An Attempt At Understanding – IAT , Spring

Simondon asks what the specific operations are that make a subject perceive an object as a distinguishable entity, a consistent and pre-given individuality. Can the seed-crystal model be generalized to the development of organic life? This can also be stated in more or less cybernetic terms, as follows: Much like a coded message, the seed crystal contains the entire program, just as a chromosome contains the genetic program to be actualized.

The reward and communication systems of science are considered. Robert Vallier, Evanston, Ill. Simondon, on the other hand, is more attentive to the logics of progress, in science, technology and in history, as the many conferences and lectures on a topic as such as invention testify.

Rather it is nonnullus, as the Latins say: As Deleuze acknowledges, simkndon his genetic monism Simondon overcomes the customary errors of determinism that can be identified both in philosophies of transcendence and in inconsistent philosophies of immanence: The nature of topological space is to be a space of relations from end to end: The individual, as continually produced in a process of individuation, is never an isolated Self.

Authors like Coghill, Raymond Ruyer or Merleau-Ponty have seen neoteny as an interesting case for a non- teleological account of biological growth: How do we discern individual units from each other? How and why do we draw lines between an object that we focus and the background instead of simply perceiving a mixture of gilert and patterns? simondob


This conceptual shift will become pivotal in Difference and Repetition. The shape of the information transmitted within a medium, or between media, is in important ways a function of the qualities and potentialities of the medium or media in question. He places affectivity and emotivity at the heart of the individual’s individualization.

Log In Sign Up. Before individuation becomes a cognitive process it is an affective one. Scott positions Simondon well in his intellectual and historical context, including a description of his philosophical trajectories.

On the other hand, whereas Simondon only uses intensity in order to give an account of how informational processes work, Deleuze draws on it as the principle of his entire ontology and differential processes at large. See Katherine Hayles for a history of th ideology of immaterial information This is, of course, the assumption behind current computing technologies: A reservoir of untapped potential, of metastable, preindividual being, still remains.

Links An article on Simondon by Mark J. We will grasp this figure as a separate unit rather than as a part of an indistinguishable mixture of patterns. If Deleuze takes mathematical topology as a framework in which to find an idea similar to the singular point as a point catalyzing a process e.

While discussing psychic individuation, Simondon focuses on the question of how the sensations we receive through our sense organs become unified individuaation. For Simondon, the individual neither comes into existence alone nor ever exists alone.

He is best-known for his theory of individuation, which in turn was a major inspiration for philosophers like Gilles Deleuze, Bruno Latour, and Bernard Stiegler. On the other hand, it equally gilbett its distance from a positivist approach that would take the individual as the starting or end-point. In his theorizing processes of biological invention, Simondon can draw on existing research.