Bernard Stiegler

What is a technical object? At the beginning of Western philosophy, Aristotle contrasted beings formed by nature, which had within themselves a beginning of movement and rest, and man-made objects, which did not have the source of their own production within themselves. This book, the first of three volumes, revises the Aristotelian argument and develops an innovative assessment whereby the technical object can be seen as having an essential, distinct temporality and dynamics of its own. The Aristotelian concept persisted, in one form or another, until Marx, who conceived of the possibility of an evolution of technics. Lodged between mechanics and biology, a technical entity became a complex of heterogeneous forces. In a parallel development, while industrialization was in the process of overthrowing the contemporary order of knowledge as well as contemporary social organization, technology was acquiring a new place in philosophical questioning. Philosophy was for the first time faced with a world in which technical expansion was so widespread that science was becoming more and more subject to the field of instrumentality, with its ends determined by the imperatives of economic struggle or war, and with its epistemic status changing accordingly. The power that emerged from this new relation was unleashed in the course of the two world wars. Working his way through the history of the Aristotelian assessment of technics, the author engages the ideas of a wide range of thinkers--Rousseau, Husserl, and Heidegger, the paleo-ontologist Leroi-Gourhan, the anthropologists Vernant and Detienne, the sociologists Weber and Habermas, and the systems analysts Maturana and Varela.

Technics and Time: The fault of Epimetheus

Stupidity and Knowledge in the 21st Century

States of Shock

The catastrophic economic, social and political crisis of our time calls for a new and original critique of political economy – a rethinking of Marx′s project in the very different conditions of twenty–first century capitalism. Stiegler argues that today the proletarian must be reconceptualized as the economic agent whose knowledge and memory are confiscated by machines. This new sense of the term proletarian′ is best understood by reference to Plato′s critique of exteriorized memory. By bringing together Plato and Marx, Stiegler can show how a generalized proletarianization now encompasses not only the muscular system, as Marx saw it, but also the nervous system of the so–called creative workers in the information industries. The proletarians of the former are deprived of their practical know–how, whereas the latter are shorn of their theoretical practice, and both suffer from a confiscation of the very possibility of a genuine art of living. But the mechanisms at work in this new and accentuated form of proletarianization are the very mechanisms that may spur a reversal of the process. Such a reversal would imply a crucial distinction between one′s life work, originating in otium (leisure devoted to the techniques of the self), and the job, consisting in a negotium (the negotiation and calculation, increasingly restricted to short–term expectations), leading to the necessity of a new conception of economic value. This short text offers an excellent introduction to Stiegler′s work while at the same time representing a political call to arms in the face of a deepening economic and social crisis.

For a New Critique of Political Economy

Half a century ago Adorno and Horkheimer argued, with great prescience, that our increasingly rationalized world was witnessing the emergence of a new kind of barbarism, thanks in part to the stultifying effects of the culture industries. What they could not foresee was that, with the digital revolution and the pervasive automation associated with it, the developments they had discerned would be greatly accentuated, giving rise to the loss of reason and to the loss of the reason for living. Individuals are now overwhelmed by the sheer quantity of digital information and the speed of digital flows, resulting in a kind of technological Wild West in which they find themselves increasingly powerless, driven by their lack of agency to the point of madness. How can we find a way out of this situation? In this major new book, Bernard Stiegler argues that we must first acknowledge our era as one of fundamental disruption and detachment. We are living in an absence of epokhē in the philosophical sense, by which Stiegler means that we have lost our path of thinking and being. Weaving in powerful accounts from his own life story, including struggles with depression and time spent in prison, Stiegler calls for a new epokhē based on public power. We must forge new circuits of meaning outside of the established algorithmic routes. For only then will forms of thinking and life be able to arise that restore meaning and aspiration to the individual. Concluding with a dialogue between Stiegler and Jean-Luc Nancy, this book will be of great interest to students and scholars in social and cultural theory, media and cultural studies, philosophy and the humanities generally.

Technology and Madness in Computational Capitalism

The Age of Disruption

Jaques Derrida

Filmed Interviews

Echographies of Television

Daniel Ross

On Pharmacology

What Makes Life Worth Living

Ars industrialis (Association)

Paul Valéry, pressentant la catastrophe où menait le nazisme, constatait dès 1939 une "baisse de la valeur esprit". Aurait-il pu imaginer dans quel état de déchéance généralisée tomberait l'humanité quelques décennies plus tard - là où nous en sommes ? En 1939, seulement 45 % des Français écoutent la radio, et la télévision n'existe pas encore. En ce début de XXIe siècle, les objets communicants poursuivent les temps de cerveaux disponibles où qu'ils aillent, du lever au coucher: un capitalisme s'est imposé, que l'on dit tantôt "culturel", tantôt "cognitif", mais qui est avant tout jusqu'à présent l'organisation ravageuse d'un populisme industriel tirant parti de toutes les évolutions technologiques pour faire du siège de l'esprit un simple organe réflexe : un cerveau rabattu au rang d'ensemble de neurones, un cerveau sans conscience. En 2005, le Medef réunissait son université d'été sous la bannière du "réenchantement du monde". Ce livre propose de le prendre au mot réenchanter le monde, c'est nécessairement revisiter et réévaluer le rôle de l'esprit dans l'organisation de l'économie.

la valeur esprit contre le populisme industriel

Réenchanter le monde

Denken bis an die Grenzen der Maschine

Politik Ekonominin Yeni Bir Elestirisi Icin

Translated by Daniel Ross Bernard Stiegler is one of the most original philosophers writing today about new technologies and their implications for social, political and personal life. Drawing on sources ranging from Plato and Marx to Freud, Heidegger and Derrida, he develops a highly original account of technology as grammatology, as a technics of writing that constitutes our experience of time, memory and desire, even of life itself. Society and our place within it are shaped by technical reproduction which can both expand and restrict the horizons and possibilities of human agency and experience. In the three volumes of Disbelief and Discredit Stiegler argues that this process of technical reproduction has become dangerously divorced from its role in the constitution of human experience. Radically challenging the optimistic view of new technologies as facilitators of learning and progress, he argues new marketing techniques shortcircuit thought and disenfranchise consumers, programming them to seek short-term gratification. These practices of ‘libidinal economics’ have profound consequences for nature of human desire and they underpin the social and psychological malaise of contemporaty industrial society. In this opening volume Stiegler argues that the industrial model implemented since the beginning of the twentieth century has become obsolete, leading capitalist democracies to an impasse. A sign of this impasse and of the decadence to which it leads is the banalization of consumers who become ensnared in a perpetual cycle of consumption. This is the new proletarianization of the technologically infused, hyper-industrial capitalism of today. It produces a society cut off from its past and its future, stultifying human development and turning democracy into a farce in which disbelief and discredit inevitably arise.

Decadence of Industrial Democracies

Technics and Time 2: Disorientation continues Stiegler's interrogation of prosthetic and ortho-thetic memory in light of the crisis that arises when speed and delay are irreconcilable, the crisis of "human being" itself.

Technics and Time: Disorientation

A major new work by leading French philosopher, Bernard Stiegler, The Neganthropocene addresses a wide array of contemporary technics: cinema, automation, neurotechnology, platform capitalism, digital governance and terrorism.

The Neganthropocene

In July 2014 the Belgian newspaper Le Soir claimed that France, Belgium, the United Kingdom, Italy, Poland and the United States may lose between 43 and 50 per cent of their jobs within ten to fifteen years. Across the world, integrated automation, one key result of the so-called ‘data economy’, is leading to a drastic reduction in employment in all areas - from the legal profession to truck driving, from medicine to stevedoring. In this first volume of a new series, the leading cultural theorist Bernard Stiegler advocates a radical solution to the crisis posed by automation and consumer capitalism more generally. He calls for a decoupling of the concept of ‘labour’ (meaningful, intellectual participation) from ‘employment’ (dehumanizing, banal work), with the ultimate aim of eradicating ‘employment’ altogether. By doing so, new and alternative economic models will arise, where individuals are no longer simply mined for labour, but also actively produce what they consume. Building substantially on his existing theories and engaging with a wide range of figures - from Deleuze and Foucault to Bill Gates and Alan Greenspan - Automatic Society will appeal to students and scholars across the social sciences and humanities, as well as anyone concerned with the central question of the future of work.

The Future of Work

Automatic Society, Volume 1

In this series of lectures, delivered at Nanjing University from 2016 to 2019, Bernard Stiegler rethinks the so-called Anthropocene in relation to philosophy's failure to reckon with the manifold and indeed "cosmic" consequences of the entropic and thermodynamic revolution. Beginning with the Oxford Dictionaries' decision to make "post-truth" the 2016 word of the year, and taking this as an opportunity to understand the implications for Heidegger's "history of being", "history of truth" and Gestell, the first series of lectures enter into an original consideration of the relationship between Socrates and Plato (and of tragic Greece in general) and its meaning for the history of Western philosophy. The following year's lecture series traverse a path from Foucault's biopower to psychopower to neuropower, and then to a critique of neuroeconomics. Revising Husserl's account of retention to focus on the irreducible connection between human memory and technological memory, the lectures culminate in reflections on the significance of neurotechnology in platform capitalism. The concept of hyper-matter is introduced in the lectures of 2019 as requisite for an epistemology that escapes the trap of opposing the material and the ideal in order to respond to the need for a new critique of the notion of information and technological performativity (of which Moore's law both is and is not an example) in an age when the biosphere has become a technosphere. This work was published by Saint Philip Street Press pursuant to a Creative Commons license permitting commercial use. All rights not granted by the work's license are retained by the author or authors.

Nanjing Lectures (2016-2019)

Max Weber argued that the development of capitalism would lead to the progressive rationalization and disenchantment of society: today this process is reaching its endpoint and capitalism is collapsing into a disturbing kind of irrationality. It engenders spiritual misery - a paralysis of the function of the human mind or spirit - where reason disappears as a motive of hope, a ‘kingdom of ends’ in Kant’s sense. Absolute disenchantment afflicts all those who no longer have anything to expect from the development of hyper-industrial society. Those who are desperate become ‘desperados’, and they are becoming more and more numerous. No longer having anything to expect means, at the same time, no longer having anything to fear. And the proliferating repressive mechanisms that are supposed to cope with the effects of this loss of authority turn out to be less and less effective. For such measures engender more and more the opposite of that for which they were intended, but in extreme and totally irrational, unpredictable forms. This is where we are today: the technical system of the hyper-industrial epoch can maintain its power only so long as it is backed up by blind trust, but this trust is undermined by the destructive irrationality stemming from the liquidation of the kingdom of ends. From the moment this trust is lost, hyper-power is inverted into hyper-vulnerability and impotence. The loss of motives of hope then expands, encompassing all of us like a contagious illness. But this ‘all’ is no longer a ‘we’: it is a panic.

Disbelief and Discredit

Uncontrollable Societies of Disaffected Individuals

In the first two volumes of Technics and Time, Bernard Stiegler worked carefully through Heidegger's and Husserl's relationship to technics and technology. Here, in volume three, he turns his attention to the prolematic relationship to technics he finds in Kant's Critique of Pure Reason, particularly in the two versions of the Transcendental Deduction. Stiegler relates this problematic to the "cinematic nature" of time, which precedes cinema itself but reaches an apotheosis in it as the exteriorization process of schema, through tertiary retentions and their mechanisms. The book focuses on the relationship between these themes and the "culture industry"— as defined by Adorno and Horkheimer—that has supplanted the educational institutions on which genuine cultural participation depends. This displacement, Stiegler says, has produced a malaise from which current global culture suffers. The result is potentially catastrophic.

Cinematic Time and the Question of Malaise

Technics and Time, 3

The Value of Spirit Against Industrial Populism

Philosophy, Aesthetics and Cultural Theory

Max Weber famously argued that the rise of capitalism in early modern Europe was premised on the emergence of a distinctive set of attitudes - including the pursuit of profit for its own sake - which he called ‘the spirit of capitalism’. Today, when capitalism has spread across the globe, the spirit of capitalism would appear to reign supreme. In this important book Bernard Stiegler takes a very different view: what we are witnessing today is not the triumph of the spirit of capitalism but rather its demise, as our contemporary ‘hyper-industrial’ societies become increasingly uncontrollable, profoundly irrational and incapable of inspiring hope. Disenchantment and despair have become the everyday lived experiences of countless individuals. Far from being a moment of liberation, May '68 was just the first symptom of our increasing disenchantment and 'spiritual misery'. The libidinal energy that originally underpinned capitalism has become an unbound force, unleashing drives that can no longer be contained. Is there an alternative? Stiegler argues that the development of alternatives must begin with a new industrial policy, designed to recognize that technologies are what Plato called pharmaka, meaning both poison and cure. Industrial society has a future only if we can create technologies that foster relations of care (otium) for people whose spirit has been exhausted by contemporary consumerism. We must develop an ecology not only to protect the planet but also to renew the exploited energies of human desire. This volume - the third in a trilogy that includes The Decadence of Industrial Democracies and Uncontrollable Societies of Disaffected Individuals - will consolidate Stiegler's reputation as one of the most original philosophers and cultural theorists of our time.

Disbelief and Discredit, Volume 3

The Lost Spirit of Capitalism

Thomas Pringle

Gertrud Koch

On the social consequences of machines Automation, animation, and ecosystems are terms of central media-philosophical concern in today’s society of humans and machines. This volume describes the social consequences of machines as a mediating concept for the animation of life and automation of technology. Bernard Stiegler’s automatic society illustrates how digital media networks establish a new proletariat of knowledge workers. Gertrud Koch offers the animation of the technical to account for the pathological relations that arise between people and their devices. And Thomas Pringle synthesizes how automation and animation explain the history of intellectual exchanges that led to the hybrid concept of the ecosystem, a term that blends computer and natural science. All three contributions analyse how categories of life and technology become mixed in governmental policies, economic exploitation and pathologies of everyday life thereby both curiously and critically advancing the term that underlies those new developments: ‘machine.’

Bernard Stiegler

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