Blog4: Ontological design
Generation and Rheology of Ontology:
We have specific memories and emotions about used items, it may be about smell, it may be about sound, it may be about touch, it may be about a scene or picture. At this time, the object is no longer the original object, it has abandoned the original definition, it has become a “box”, a collection of many seemingly unrelated to itself, may be abstract perception, also It may be a tangible “box”. These are derived from an object plus a person, the local memories of the time, or the fantasies that do not yet exist in reality. So our definition of objects has been blurred, tea cups are no longer for drinking tea, record players are no longer playing records, vase is no longer a container for flowers, and flowers in a vase are no longer for viewing. Changes in the attributes, functions, meanings, and forms of objects all take place in the connection with the outside world and in combination with different things, flow, and generate new attributes, functions, meanings and forms. Like Deleuze’s conception of the machine, which itself has no subjectivity and an organic center, it is nothing but assembly, connection, and production, a continuous process of deterritorialization or becoming, emphasizing groundless time and becoming. It differs from mechanism (closed, function-specific machines) and organicism (bundled wholes with fixed identities and common pursuits) in that it consists of nothing but connections and does not serve Anything serves, it has no closed identity. For example: the bicycle itself does not have any set purpose or intent. People ride bicycles, and bicycles become a means of transportation. If a bicycle hangs on a gallery wall, it becomes a work of art.
Generation and rheology inside the Ontology body:
Synesthesia is easier for infants, their organs are not yet fully developed, the perception of the outside world is mixed, there is no clear boundary of vision, hearing, smell, touch, taste, etc. This is a baby’s organic body. The mutual flow of (senses) generates a comprehensive experience. Based on the growth process, adults deliberately define the functions and roles of different organs, and have a clear sensory orientation, so it is difficult to have synesthesia. Deleuze’s theory of the body without organs, is a theory against organic tissue, aiming to break down the boundaries, barriers between organs, and put them in a pluralistic, fluid state. This kind of disorganized body is a process that continues to be oriented towards the theory of generation. It always wants to escape from the entire bureaucratic and organic system, but cannot really be separated from it. It is always in a process of movement, not a state of completion. Intra-subject organs are associated with the organic subject system but maintain independent autonomy and fluidity. Such an organless body can be broadly extended to a larger organic system, there is no superpower hegemony, no distinction between human and non-human (nature, machine, etc.) subject and object, and no binary opposition between virtual and reality .
Generation and Rheology between Ontologies:
We transplant nature into a small flower pot; we domesticate animals; we use technology to control the weather, we make production and design the world according to our own will, and we also put those that can no longer meet our needs well. Things are discarded and disposed of at will. Between us and things, is there only our control over things? Does today’s environmental crisis, climate change, and our discussion of the objectification of humans, of machines, illustrate the reaction of things, their entanglement with us? Will the world we design also design us? In Deleuze and Guattari’s “Capitalism and Schizophrenia: A Thousand Plateaus”, the theory of a thousand plateaus and rhizomes argues that the world has no distinction between subject and object, and there is no central theory. The world is like a thousand faces, uneven, and the weather is endless. The systems are like rhizomes, without a center, without rules, and with diversity. Heterogeneous things are interconnected and multi-integrated. It is not dualism, it is not centered on “one”, and pluralistic coexistence, nor is it the Chinese Taoism’s life two or life three, four, and five. The world is like a fold, with various dimensions and forms, with degeneration and evolution in the sense of life. Life folded into a seed, unfolded it into a towering tree.