Fractal Cognition

Ignoring the obvious inadequacies of a functionalist line of thinking--namely it’s inability to conceive of reality as anything else than a series of static points connected by lines of force--let’s here call forth a question that allows itself to momentarily detained as a function, even if it ultimately shall cause our functionalizing schema to splinter: What is the nature of cognition? Is it a fundamental process or a secondary production? What is the relation between thought and desire? How do society and multiplicity relate to cognition?

If cognition is social, then thinking is desiring, characterized functionally by its intensity and distance from a fixed point of thought, a pre- or meta-cognitive axiom, a cognum. But these sort of automatically meaningful axioms are granted us only relatively, thus thinking is not just the mental production of what is desired (as wish fulfillment) but rather thinking is the production of a cognitive horizon, thought is the opening of a space for itself in an already overcoded information stream. The intensity of the "surgical" implantation is a matter of the degree of disjunction from the (pre-)cognitive horizon. It is as though each thought were the first, and as if even the most brave, flowing and free of thoughts were always pressed against an interminable emptiness and aporia. Thought is an artists' cut, a deliberate scrambling of the message, a recoding of the code. Thought erupts afresh anywhere there is an interruption in the smooth function of the body-machine, but it is only at the extreme edge of realities where thinking at long last traverses negation, approaches the sickeningly steep abyss of a-subjective emptiness and a boundless dark beyond barely perceived, which is to say that the being of the cognum consists in the differential intensity of a structural (ontological) transformation of the active presence of being into a passive absence. Thus, thinking has it's opposite, anti-thinking as it were: a re-naturalization of artifical desire.

In short, thought subsists in the splintering of its own plane of functionality, it is an excess that overflows the presence of things; moreover, thinking in the most abstract is the intense erasure of what-is and what-ought, it consists in forgetting. At the limit of the void thought conjugates its own limitations with the infinite multiplicity of desire and at last becomes itself, a becoming-conscious and a becoming-machine at once, as a propulsion and a suction: thinking founds itself upon a vacuum called forth into existence only by the taut potency of expectation. Thinking in general follows a twisted logic of exploding dualism (by abstraction and deriving contradiction); thus thought can be said to annul its law (of non-contradiction.) Being, striving, wondering; wrenching away, forgetting, thinking: energy flows disperse particles of sensation over the smooth, slippery surface of the pre-cognitive subject, the universal one-multiple. Thought is a juncture away from a continuous boundary: a tangent or trace, a derivative function, a function of the difference in intensities between flows, or within a circuit.

The fractality of cognition is an assertion that thought is ir-regular, slips into gear only when instincts and drives fail to maneuver properly. Awareness is awakened as a process only when smaller-scale local organizations are unable to directly cope with either the amount or kind of information they are receiving. A thought-process has a sort of scale-invariance, or, put another way, cognition preserves justification across transformations, given that all these transformations reproduce an endlessly deep self-similarity. Relations to the exterior are folded deep inside the innermost recesses of a fractal set. Does thought reflect even in its unconscious structure the infinite divergence of fractal boundaries?

Kant's Intellectually Intuitive God vs. Spinoza's Fractal Onto-Theology?

Back to philosophy. In my earlier post on Kant, I tried to make a distinction between intellectual intuiton and empirical sensation. Kant will say something like: we cannot have a pure intellectual intuition of the object because that would give us the thing-in-itself (also known as the transcendental object). What Kant means is something like: the "transcendental" part of the thing-in-itself means that it serves as the grounds for the possibility of experience. So, the thing-in-itself, for Kant, allows for the object to be given to us, but since we participate in space and time (mediative intuitions) we only have representations of the object and never a pure intuition of it. I am trying to stress that Kant sees our spatial-temporal media as being, in a literal sense, that which keeps us from having truly primary a priori knowledge of the object.
However, that's Kant's view of human finitude. Rewind. Kant says "intuition has its seat in the subject only, as the formal character of the subject, in virtue of which, in being affected by objects, it obtains immediate representation, that is, intuition, of them; and only in so far, therefore, as it is merely the form of outer sense in general" (71).
Fastforward. "In natural theology, in thinking an object [God], who not only can never be an object of intuition to us but cannot be an object of sensible intuition even to himself, we are careful to remove the conditions of time and space from his intuition--for all his knowledge must be intuition, and not thought, which always involves limitations" (90).
But then Kant goes on to say that since time and space are conditions of existence, they must also be conditions of the existence of God. Further down though: "This mode of intuiting in space and time need not be limited to human sensibility. It may be that all finite, thinking beings necessarily agree with man in this respect, although we are not in a position to judge whether this is actually so. But however universal this mode of sensibility may be, it does not therefore cease to be sensibility. It is derivative (intuitus derivativus), not original (intuitus originarius), and therfore not intellectual intuition. For the reason stated above, such intellectual intuition seemse to belong solely to the primordial being, and can never be ascribed to a dependent being, dependent in its existence as well as in its intuition, and which through that intuition is conscious of its own existence only in relation to given objects" (90).
Long quote, I know--but the point I'm trying to make is that Kant wavers on a fundamental point: does God partake of the conditions of existence, and thus does he exist in space and time? On the other hand--God cannot exist in space and time because he has direct access to the Thing--or the thing-in-itself--pure noumenon. It is intellectual intuition that is equated with this ability--so God, the primordial being, has intellectual or original intuition. Doesn't this sound like a world in which man is fallen and only perceives so many bad copies of the object?
Anyway--the fundamental point I was trying to make in relation to Spinoza--Spinoza considers substance to be God, and God's substance to consist of an infinity of attributes. The trick is, human subjectivity only works in two dimensions: thought and extension (mind/body--space/time?). However, this does not exclude the very real fact that the true nature of God's substance exists on an infinity of different dimensions (understood as attributes--understood as possible expressions of being--a truly fractal onto-theology in the sense that there exists an infinity of modes of being that exist outside, inside, between, alongside of the realms of thought and extension. Quantum Physics--String Theory--Spinoza? hahaha. nice.