Actions in inaction: Flexibility, Passive reinforcement and Physicality
Object-oriented feminism (OOF) anchors object-oriented ontology in a non-ontological position that embraces speculative realism and new materialism. Its intervention into philosophical discourses opens the acceptance of wrongness, which affords OOF dynamic aperspectival objectivity for adopting multiple sometimes contradictory perspectives through its programmability in politics, erotics and ethics.
As Sara Ahmed writes in her “queer phenomenology”, “being oriented towards something is ‘to take up’ that thing as a thing, but being oriented around something is to be ‘taken up’ by a thing so that that thing becomes the very ‘content’ of one’s being or action”. The notion of ‘being taken up’ appropriately addresses the approximability of OOF towards a progressive analysis and decoding of physical objects. Similarly, the new materialism reveals underlying methodology that is often manifested through scientific experimentation with all manner of objects about time, identity and subatomic quantum phenomena.
In Morton’s definition of hyperobject, all objects perform an internal deviant self-differing, which in his words, is concluded as the immanent characteristics as hypocrisy, weakness and lameness. This recoiling mechanism resonates with OOF’s assenting to erotic self-erasure, insistent self- implication and meticulous modesty. Taking the perspective of OOF, according to the immanence of hyperobject, all objects are also intrinsically characterised with flexibility, passive reinforcement and physicality, compared to hypocrisy, weakness and lameness. The quality of “flexibility” responds to one of OOF’s key methodology as the evoking of humour. The adoption of humour has become less frequent among scientists, theorists and philosophers. In contrast, it has often emerged in artistic practices to deviate philosophical and ontological value from its unavoidable severity to a tender approach of self-implication. Furthermore, compared to “weakness”, the notion of passive reinforcement admits its weakness by passively fomenting the given objectivity from the social-ethical-economical contexts. By breaking through the overarching reductionist mechanism, such as Bratton’s model of the six layers of stack, the passive reinforcement collectively transforms the individual weakness to the automatisation of non-linear complexity of connected networks. The weakness could hence be passively reinforced by non-human agencies that derived from algorithmic prowess in democratising segmented units. Last but not least, taking Whiteheadian’s idea of panpsychism, the lameness of objects are enabled to ascend to its imperceivable physicality. In new materialism, especially the domain of subatomic physics and quantum phenomena, the invocation of concrete evidence is constrained by the progression of technological advancement. The objectivity of materials deflects the perceivable from lameness to physicality, whereas physicality constantly evolves as the relevant theories and experimentation are propelled. OOF facilitates the processing of objective cognition through its intervention to approach all objects from the inside-out position of being an object. Fortuitously, the same notion has occurred in the main doctrine of Taoism as there is no fixed or right(wrong) perspectival objectivity that manifests the truth of any objects. Therefore, aligned with OFF, the fragmentation of the pathway to approach truth can only be an amalgamation of epiphenomena arisen in-between “being oriented to something” and “being orientated around something”.
The deviation of OOF from ontological speculation to the rejection of noninterventionists has shed light upon the progression in a modest manner to achieve non-anthropocentrism. The political arrangement, the realism of self-possession and relation as well as the object-hood as a situational orientation should result in making us apprehend and alter objects’ intersectional prospects for self-determination, solidarity and resistance.
Escape while embrace Hyperobject — cybernetic contingency and breathe
The abolishment of a metalanguage in idealism indicates to a well-known Chinese Taoist saying “Once is spoken, the truth is gone”. The processing of linguistic expression is baked by thoughts, as thoughts invoke a notion of relativism from different vantage points of view. We are constantly locked in our perception and identification of objects that limit the speed of thoughts which might be the only object we human can produce that is faster than light. The recursivity continues to grow and shrink, finally turning into the end of the world. The phenomenological experience does not defend the existence of the world but explores the existence of thoughts. Does the world exist beyond the thought? Do we agree with the anthropic principle at all?
The notion of sub-quantum infinitesimals “an all-pervading, non-local and atemporal regime of determinacy where classical relativism and Quantum tenets break down” resonates with what Lorentz had noticed that electromagnetic waves shrank mysteriously as if foreshortened, as they approached light speed. As all hyperobjects are immersed in electromagnetic fields, can we escape from them by reaching the speed of light? So the potency lies in our utilisation of thought. It does establish the whole human civilisation regardless of its omen of numerous apocalypses. It does generate technology to slowly moving our steps to whatever we call idealism regardless of its initial aggressiveness to thrive. Still, here we stand, queer everything we have done, propel nothing but everything to embrace the end. The ultimate entanglement of paradoxical thoughts hit the primordial desire to eat, drink and propagate. The only condolence for myself is through the cybernetic contingency and breathe.
Cybernetic contingency retrieves its shyness by the rising prowess of luck and the spontaneity in thoughts. The canalised development of energy always seeks its pathway back to the origin, where ‘luck’ is fortuitously encountered by chance. This is not a pathway towards ultimate optimism but a tendency of recoiled pessimism. Lingering in-between leads to correlationist circle while we evoke the notion of speculative realism to position ourselves in a non-local nothingness. The situatedness of nothingness is spawned by breathing, not the physiological need for air but an intensive focus on breathing itself. The sound and the conscious intention of breath-in and out fills the Kantian gap between phenomenon and thing, hence annihilates the immanence of hyper objects namely hypocrisy, weakness and lameness. It leaves no objective materials to deflect from or reflect on, gradually hollowing out a non-existent space beyond spatial-temporality. Yet we can never escape hyperobjects unless we embrace them. There is always a choice of playfulness and surrender to contingency and spontaneity. The manifestation of truth contributes to aesthetic value. However, it can hardly reveal the truth since its total trajectories in its allocated spacetime become its truth after the end of its world. And what remains after its end might just perpetually and ephemerally hide within the breath.