Life is an extension of apparatuses used for the containment of what Whitehead calls the ‘potentialities’ of events. All potentialities have the ability of becoming actualities through realisation, but, Whitehead reminds us that “The potential pattern requires a duration.” The duration itself is what must be presented and performed, or, as Whitehead says “exhibited as an epochal whole, this is what brings the pattern into realization.” It is then-after, apparatuses, or dispositives, themselves, that turn what is inherently always a potentiality, into the stabilized auto-presentation of it’s own realization. Flows of life are arrested into a singularity. And it is because of this singularity, that apparatuses are put into circulation to keep them from being brought back into the realm of a potentiality.
Therefore, the question of ‘What can we know’, has been turned into ‘What do we know’.
As Gayatri Spivak has said; “Reproductive heteronormativity is the broadest global institution.” I would add also, that it is the broadest global basis, from which power takes it’s form and distributes it’s effects through the zones of it’s dispositives, becoming the practice of communicative containment.
Once communication and the effects of power operate through the navigation of contained institutions, any type of proposed (that is, livable) ontology must be brought into the communicative network only through poetntiality-as-arrested-development singularity. This is the Hegelian recourse, yet it’s viability is only maintained through the multi-faceted, various dispositives of regularized social realms, and the police presence that removes those who disrupt the effects of reproductive heteronormativity, disciplining them either into absolute docility or social immobility and communitarian stigmatization of their basic underlying character structure.
Human affairs, based on their own self-referential contemporaneity, for it’s subjects that become unconscious of any ability to become, in Agamben’s term; “Indifferent” in the zone of bi-polarity of the governing life-structure, and with this inability to differentiate substance-of-self separated from substance-of-self that is brought into being through governance, maintained by it’s endless sprawl of dispositives, that effectuate an arrested-flow consciousness to emerge as individuals individualized only by not realizing their space between the bi-polarised zones of the Rule/Life structure, as being a possibility for it’s own ‘zone-of-indiference’ to be uncovered, that is life in it’s absolute whatever form, or, as Whitehead says, it’s ability for potentiality.
The reason the self-referential contemporaneity of the social field cannot uncover it’s own ‘indifferent-zone’, is precisely because it is situated within this governance of bi-polarity, whose grounded, that is, base structure, is nothing more than it’s ‘made’ culpability. A “made substance” without possibility of reference, as the referential structure is nothing more than the contemporaneous referral to it’s own absence.
By: James Diaz