This is a revised and extended version of a short piece I wrote a while ago for Mohammad Salemy’s project Encyclonospace Iranica. Salemy’s project is a reconceptualization of the modern model of knowledge as an encyclospace, or a dynamic universe for the qualitative organization of information and the proliferation and navigation of its knowledge-bases. This is of course a far too reductive description of Salemy’s project and its ambitions. A good place to start with Salemy’s project is its documentation website, and also here.

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The text in PDF.

Navigate With Extreme Prejudice
(Definitions and Ramifications)

•  Traditionally, philosophy is an ascetic cognitive experimentation in abstract (general) intelligence. As an ascesis in cognition, it concerns with grasping the mind in terms of a diversifiable set of abilities or practices whose deployment counts as what the mind is and what it does: special doings that one must undertake in order to count as organizing the intellect and setting in motion the faculty of thinking. By abstracting the mind to a set of practices, philosophy experiments with possibilities occasioned by decomposing the behavior of the mind into special performances or practices. The opportunities brought about by this practical decomposability are numerous and are still largely unidentified. The schema of this functionalist abstraction has at least two immediate implications. One is that by decomposing the mind to a set of practices, philosophy is able to envision itself as a veritable environment for an augmented nous precisely in the sense of a systematic experiment in mind simulation. Therefore, the mind is conceived – less in the sense of what it is and more in the sense what it does and what it can do – beyond its immediate or hard constraints. In other words, philosophy simultaneously expands the scope of experimentation with the mind and the scope of what mind can be and what it can do. The other implication is that by decomposing the mind into a set of practices, philosophy progressively registers itself as the domain of practical wisdom rather than theoretical wisdom, where ‘mind as a theoretical object’ is replaced by ‘mind as a system of practices’. Already pregnant of pragmatic-functionalist and social-communal gestures, the practical decomposability of mind, accordingly, transforms philosophy into a domain of practical wisdom and by so doing, it allows the understanding and manipulation of the mind as a collective enterprise of robust social practices. Once mind is mapped on the level of social practices, manipulation of the social fabric in the sense of diversifying robust social practices, design of new social conducts and administration of social organizations leads to the constructive manipulation, or more precisely, practical abstraction of the mind as a collective horizon. Indeed, philosophy establishes a link between intelligence and modes of collectivization, in a way that liberation, organization and complexification of the latter implies new odysseys for the former, which is to say, intelligence and the evolution of the nous. In this way, philosophy presents the first collective model of general intelligence according to which ‘what intelligence is’ and ‘how it can be liberated’ are no longer exclusively sought in the workings of the mind as a strongly structurally-coupled entity. In other words, its embedding in materiality (i.e. embodiment) and natural design (i.e. optimization principles associated with natural evolution) are no longer adequate criteria for its identification and liberation. Instead the reality of intelligence (what it is and what it can be) is found in the strongly functional realm of ‘mind as a system of collective practices’ which, by virtue of the function’s autonomy with regard to conditions of its constitution, is capable of proliferating itself in new complex structures and organizations. It is the collective instantiation inherent to this model that provides intelligence with a certain plasticity that can be modified, distributed, facilitated, even expedited. To sum up, by concurrently treating the mind as a vector of extreme abstraction and abstracting the mind into a set of social practices and conducts, philosophy gesticulates toward a particular and not yet fully comprehended event in the modern epoch – as opposed to traditional forms – of intelligence: The self-realization of intelligence coincides and is implicitly linked with the self-realization of social collectivity. The single most significant historical objective is then postulated as the activation and elaboration of this link between the two aforementioned dimensions of self-realization as ultimately one unified project.