A theologian would have had no difficulty preserving the mystery… for he can employ contradictions. But since science does not have such a recourse, it is not an exaggeration for me to say that the difficulties of a fantasy writer who sides with science are generally greater than those of a theologian who acknowledges the perfection of God….
– Stanislaw Lem, Microworlds
Robin Mackay in his introduction to Collapse III says that “Deleuze himself told us simply to use concepts ‘like a toolbox’?”1 Such a riposte typifies the most deleterious aspect of the ‘success’ currently enjoyed by Deleuze; for any precision tool must be mastered before it is ‘put to work’, and for this one must understand, in turn, its own workings and its interaction with the rest of the conceptual ‘equipment’ in hand (ibid). Yet, even more than mastering the tool itself, one must understand the use of tools, and even more one must enter into apprenticeship with a Master of the Craft in which these tools are used if one is ever to truly put these tools to work in an effective manner.
“Today I practice a language for the pre-objecive, the non-objective and the medial.”
– Peter Sloterdijk, Neither Sun Nor Death
If Kant’s claim to glory has come to be known as the Copernican Revolution, a searing cut in the fabric of reality that produced the gap between mind and its object, in which mind as master artificer or gnositc archon organizes knowledge of the world by constructing its knowledge rather than reflecting its difficult traces in the slime pit of reality, then Peter Sloterdijk may be the man who enters the pit by way of bubbles, spheres, and foam, a philosophical physician in search of strange spores.
As he states it: “I read classical metaphysics as a library of effective propositions about the globality of the world, where world is construed as an immune system (Sloterdijk, Neither Sun Nor Death. 181)”. He returns to First Philosophy, or Ontology as the “first immunology”, yet this is not a return to the classical heritage of that great philosophical project, neither a scientist nor a poet he situates himself in the intermediate kingdom between the two: spherelogical thinking lives in the spaces where questions are answered by forms of poetic, mythical or religious discourse (157)”.