i got 99 problems but an axiom ain’t one

ATP on Problematic-Axiomatic

Axiomatics vs Problematics 1, p374 — Nomadology

Although safety is a fundamental element in the theoretical norms of the State, and of the political ideal, there is also something else at issue as well. Due to all their procedures, the ambulant sciences quickly overstep the possibility of calculation: they inhabit that “more” that exceeds the space of reproduction and soon run into problems that are insurmountable from that point of view; they eventually resolve those problems by means of a real-life operation. The solutions are supposed to come from a set of activities that constitute them as nonautonomous. Only royal science, in contrast, has at its disposal a metric power that can define a conceptual apparatus or an autonomy of science (including the autonomy of experimental science). That is why it is necessary to couple ambulant spaces with a space of homogeneity, without which the laws of physics would depend on particular points in space. But this is less a translation than a constitution: precisely that constitution the ambulant sciences did not undertake, and do not have the means to undertake. In the field of interaction of the two sciences, the ambulant sciences confine themselves to inventing problems whose solution is tied to a whole set of collective, nonscientific activities but whose scientific solution depends, on the contrary, on royal science and the way it has transformed the problem by introducing it into its theorematic apparatus and its organization of work.

Forms-of-Life

What is the reasoning, perceptive, ‘singing’ monad that is only in the passions, affection, and perceptions that it expresses?

Claire Colebrook suggests it’s a queer passive vitalism. Consider this:

In concrete terms, we might begin by thinking of gender. Active vitalism, at least in the form that Deleuze and Guattari trace back to Kant, regards all concepts and categories as originally imposed by the subject upon an otherwise meaningless life. Active vitalism might regard gender as one of the ways in which life or the social ‘constructs’ categories that differentiate an otherwise general or undifferentiated humanity: so the criticism of stereotypes (as clichés or rigid forms imposed upon life) would lead to an overthrow of rigid categories in favour of what we really are (as unique individuals) or would expose that there are no such things as individuals, only effects of gender as it is represented. Genders and kinds are known in the vague and general opposition between male and female, distinctions that are imposed upon life and that need to be reactivated by being traced back to their social and familial origins. By contrast, for Deleuze and Guattari’s passive vitalism genders, kinds and stereotypes are not categories imposed upon life that might be overcome or criticised in the name of a universal and self aware humanity; instead, it is life as a multiple and differentiating field of powers that expresses itself in various manners.