Heating up: the transmutations of media-beings: Part 1

energy-bulb-615Graham Harman’s fourfold is very different to the tetrad of McLuhan, but there is a firm link between the two: each has fours poles intersected by two dualisms; the poles interrelate and transform each other; each part exists together simultaneously; they could be universal. Thus, Harman’s fourfold, which is largely inspired by Heidegger’s fourfold [das geviert] needs supplementing with McLuhan’s tetrad. As he explains, “All that is lacking is a detailed account of the mechanics of how the four poles [gods, mortals, earth, sky] interact with one another. Such an account is found only in ‘Laws of Media’. I believe that Harman will cross-pollinate these two fourfolds in his upcoming ‘The Quadruple Object’ and which is already hinted at in his articles ‘The McLuhans and Metaphysics’ and ‘The Tetrad and Phenomenology’.

First of all I will review Harman’s fourfold and then look to see how this intersects with McLuhan’s tetrad. Harman’s fourfold consists of these interlinking features: time, space, essence, eidos.

    Essence is that which ontologically withdraws from view (in Heideggerese, the ready-to-hand, RTH). It is the absence at the heart of the object which cannot be reduced to a relation. It is that part of the object which stays the same from one moment to the next (the persistence of a unity of multiple parts). It is the Real object. It cannot be exhausted by any number of ‘notes’ (to use Zibiri’s terms): complete description is impossible.

    The eidos is that which presents itself in ontic relations (the present-a-hand, PAH). It is that which is made manifest to us and other objects. It is the relational usefulness of an object.

    Time and space are not a continuum (i.e. two structuring principles that support all beings in them and beyond), but a by product of the tension between the essence and the eidos of objects. The changes in relations give the impression of movement in time. Objects are not in time, they are through time. Objects are time-space. But it is only because objects have both related and withdrawn sides (one could say light and dark, or chiaroscuro), that time is possible at all. Thus because all objects (semiotic, non-semiotic, material or imaginary) have both relating and non-relating parts, we cannot ontologically prioritize one over they other. Each object is a real event which unfolds as time.

The tetrad of McLuhan relies on a similar dualism of relational/withdrawn objects via his well known maxim of ‘the medium is the message’. This means that the medium not its content is the vehicle for the message of the object. The real object and its essence is the medium which is withdrawn from view. The content of the medium is the relational eidos, the RTH which engages vicariously with other objects. However, the McLuhan’s remain staunch correlationists who insist that their tetrad is only applicable to human related media. To support their anthropocentricism they bring in Fritjof Capra and quote from his ‘The Tao of Physics’, which explains that ‘all things and events we perceive are creations of the mind’ (cited in McLuhans and Metaphysics, p.107). Harman shuns this modest claim seeing the tetrad as having implications beyond the idealism of the internal world of the human mind and a powerful axis within a robust realism. How then does the tetrad account for object-object relations?

I’ll try to experiment here using pollen as my medium:

tetrad pollen

Primitive plants reproduce using flagellated sperm which must swim through water to find and then fertilize ova [obsolese]. This obviously puts great limitations on where a plant might live and still reproduce. The solution is the development of a desiccation-resistant capsule that is capable of transporting sperm through the air [enhance]. This innovation we call pollen. Pollen consists of the male gametophyte and the haploid mitotic product of that gametophyte: sperm nuclei [retrieve]. Mcrospores develop into pollen grains, which mature to become the male gametophytes of seed plants. The pollen grains can be carried away by wind or animals after their release from the microsporangium. In seed plants, the use of resistant, far-traveling, airborne pollen to bring gametes together is a terrestrial adaptation that led to even greater success and diversity of plants on land [reverse] (p. 600, in Biology by Campbell & Reece, 2008).

I’m not sure if this is a correct analysis, but it is the best I can do as of now.

The point, I think, for Harman in the quadruple object is not to merely bring these together but show how change occurs. With Levi Bryant’s onticology, object’s have endo-relations:  the aspect of an object eld in reserve in order to give the object consistency. It’s endo-relations give the conditions for the possibility of ex0-relations, thus endo-relations consist of affects, i.e. the capacity to act and be acted upon.  Exo-realtions are relations between objects. Exo-relations can, however, affect the endo-relations of objects. He calls his brand of speculative realism ‘onticology’ or object-oriented ontology. He wants to focus upon how the withdrawn (or barred, as he calls it, mimicking Lacan) ontological endo-relations of objectile’s form and entropy within networks (exo-relations) and to examine the process of their ‘genesis’. Whereas Harman is focused upon the ontico-ontological dif-ferance. This ontico-ontological moment requires an engine of change, to propel ‘vicarious causation’ into linking and translation between object assemblages. I think we will see Harman use the McLuhan’s concept of ‘heating’ for his own metaphysics.

Heating, for the McLuhan’s allows for change. ‘All change in the world occurs through some transmutation of an existing figure/ground relationship’ (McLuhans and Met, p.116). Media are now defined by a thermodynamic scale between hot and cold. A hot medium does not allows the relating object room for interpretive maneuver, whereas a cold medium does. In the last couple of years the TV has been reinvented. From the small black boxes that were fuzzy and blurry with analogue static, we now how large plasma screen HD TV’s with digital receivers and blu-ray DVD hyper-detailed movies. Thus what was once a cool medium (compared to the cinema which was a hot medium), has heated into the hot medium of the cinema (or ‘home cinema’, as we now call it). Although due to the possibilities opened up by digital broadcasting, there is now more scope for interaction, thus it becomes a cooler medium. The cinema which was previously hot, now gets even hotter with the introduction of hyper-immersion 3D movies and iMax mega-screen cinema complexes. In contrast to this, Ye Olde Shakespearian theatre (such as The Globe) is a cold medium, as it leaves a lot up to the imagiglobe4nation of the relating object: the viewing public (where the antiquated authenticity of the ‘experience’ becomes its main selling point – could this be an aspect of the reversal of both cinema and theatre?).

When a medium thrusts upon another object an over-abundance of information, the relating object cannot decipher all this info and thus abstracts it into a pattern: ‘data overload equals pattern recognition’ (p.117). The figure becomes the ground; the message becomes the medium. The hot hyper-details of ‘figures’ (message) in our day to day lives, over time, are cooled into a narrative ‘ground’ (medium) of phases and moments we remember with fondness or embarrassment. Using the TV and cinema example, the medium overheats when the demands on cinemas to get newer technology, equipment and regulations to keep up with the logic of consumer desire: more detail equals greater immersion and a better ‘experience’, so the advertising tag line exclaims. This ‘detail’ is another word for ‘information’. As the information levels get ramped up, the medium starts to heat up until it exposes the limitations of the medium itself and reverses into a new medium.

For cinema’s, Disney’s ‘Honey, I Shrunk the Audience!’ ride in Disney Land takes this immersion to a farcical level of ‘realism’ (water squirted in your face, air blasted at the back of your legs and giant 3D snakes leaping out from the screen). The heating of any medium takes work. To make and maintain this Disney Land ride takes a lot of work. So much work that very few places and people can replicate its model. It’s selling point is its unique ability to sustain its essence and eidos over time in a very few instances. If we look at this tedradically, then the logic of the cinema should reverse into a new medium which exploits the high definition immersion, but without the crippling limitation of the cost, size and work required to sustain these qualities. There may even be interactive elements.

I will try and expand upon this in the next few weeks with a new post which details further this flowering of ideas between McLhuan and Harman.

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One Response to “Heating up: the transmutations of media-beings: Part 1”

  1. fourfolds « Object-Oriented Philosophy Says:

    […] 30, 2009 Mike Champion in Sussex POSTS ON LEVI, MCLUHAN, AND ME. Posted by doctorzamalek Filed in Uncategorized Leave a Comment […]

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