HYPEROBJECTS & AGENCIES OF ASSEMBLAGES
A thought on
A Quake in Being. Philosophy & Ecology after the End of the world. An Introduction to Hyperobjects. 2013
Timothy Morton
The Agency of Assemblages. In Vibrant Matter: A political ecology of things. 2010
Jane Bennet
One of the key characteristics of hyperobjects is that they are too complex and big for humans to comprehend. Morton argues that the traditional modes of thought we use to describe hyperobjects are inadequate for understanding them. In its place, we should adopt a more open-ended and flexible approach to thinking that can accommodate the vastness and complexity of these entities.
Morton introduces the concept of “ambient poisons” to describe how hyperobjects affect their surroundings. As an example, global warming is an ambient poison since it affects the entire planet, not just a particular region or group of people. In order to develop effective strategies for mitigating the impact of ambient poisons, he suggests that we should be aware of their effects on the environment and their effects on the environment. However, because of their complex nature, it is extremely imperative that they be fully considered. As a result, the distinction between nature and culture is blurring.
According to Donna Haraway’s “Cyborg Manifesto,” the boundary between human and machine is becoming increasingly blurred as technology advances. In particular, this is relevant to the discussion of AI as a hyperobject since technology is often viewed as something beyond the comprehension and control of humans. As Haraway’s cyborg figure suggests, the boundaries between humans and machines are constantly shifting, and our relationship with technology is much more complex than a simple dichotomy.
The concept of artificial intelligence (AI) can be understood as a hyperobject owing to its complex, global, and ubiquitous nature, as well as its capacity to shape and transform society in profound ways. Concerns surrounding the impact of hyperobjects such as AI and the internet on society underscore the importance of analyzing and examining these technologies critically.
Timothy Morton, in “Hyperobjects,” notes that AI has the potential to radically transform society, as it is “constantly reorganizing the present according to the future, which is beyond the reach of human anticipation” (p. 198). The ability of AI to predict and model complex systems can be both useful and concerning, as it can lead to the automation of jobs and the potential loss of human agency in decision-making. As Morton notes, “AI is a hyperobject because it is everywhere and nowhere at the same time. It is in everything, and it permeates everything, but it is never fully graspable or visible” (p. 199).
Similarly, the internet and digital networks are often discussed as hyperobjects because of their vast and interconnected nature. Shoshana Zuboff, in “The Age of Surveillance Capitalism,” argues that the internet has become a “new architecture of power” that has transformed the way we live and work (p. 8). The internet has created new forms of surveillance and control, as well as new opportunities for communication and collaboration. As Zuboff notes, “The internet is a hyperobject because it is everywhere and yet nowhere, tangible yet intangible, ubiquitous yet elusive” (p. 7).
AI is made up of various components, including algorithms, hardware, software, and data. These components come together to create a system that can learn and make decisions based on data. The assemblage of these components creates a new entity that is more than the sum of its parts. The system is autonomous in the sense that it is capable of taking actions that have an impact on the world around it.
Similarly, the Internet consists of hardware, software, protocols, and people. By combining these components, a network is created that facilitates communication and information exchange. The Internet also has agency in the sense that it can influence the actions and decisions of individuals and organizations.
Luke 8:30 (ESV)
Jesus then asked him, “What is your name?” And he said, “Legion,” for many demons had entered him.
- thank you Ricky for introducing this amazing concept!
// should we acknowledge the distributive quality of agency to address the power of human-nonhuman assemblages and to resist a politics of blame? Or should we persist with a strategic understatement of material agency in the hopes of enhancing the accountability of specific humans?”(p.38). Her points truly hit home, especially in a society whose further and further reliant on automatizing processes, algorithms, dividual data, and multiple processes that take agency within its (own?) agenda: Processes that become an amalgam of data stacks, and layers and layers of (projected) information. It reminded me of the biblical myth of Legion, where Jesus asked a man for his name, and he replies Legion, for it was more than a man, it was an Amalgam of demons inside human flesh. This was the first metaphor that came to mind when Bennett explained her concept of Assemblages.//
According to “The Agency of Assemblages”, Bennett explores the idea of “vibrant matter” as an alternative to the traditional notion of passive, inert objects. In her view, objects and things have a kind of agency or vitality that is often overlooked from a human-centered perspective. Based on the concept of assemblages developed by French philosopher Gilles Deleuze, this concept emphasizes the interconnectedness of various elements that combine to form a complex whole.
Additionally, she explores the role that technology plays in shaping our relationship with the world around us. Technology has the ability to both enable and constrain our ability to exercise agency, according to her argument. As an example, a car enables us to travel long distances quickly, but it also restricts our movement to certain routes and speeds. As such, technology acts as a kind of assemblage that shapes our relationship with the world in which we live.
We can return to our core concepts by noting that in both cases, the agency of the assemblage does not exist within any one component but arises from the interactions among them. In light of this, Bennett emphasizes the importance of examining the relationships and connections among things rather than looking at them in isolation. In general, AI and the Internet can be seen as examples of the agency of assemblages, as they both consist of complex networks of relations with the ability to shape and transform the world around them.
Moreover, Morton discusses the implications of the existence of hyperobjects for philosophy and ecology. During the Anthropocene era, traditional philosophical concepts such as subjectivity and causality are no longer adequate for understanding the world. As well, he makes the argument that the current ecological crisis is the result of our failure to recognize the existence of hyperobjects and our attempts to deal with them using traditional methods of thinking.
Identifying these concepts is important for the future of humanity because it can assist us in anticipating and mitigating negative consequences. Among other things, Katherine Hayles notes, “the increasing sophistication of AI systems raises new ethical issues that require attention, such as the potential for these systems to be used for nefarious purposes” (Hayles, 1999, p. 3). We can work toward a more ethical and equitable future by understanding AI and the internet as hyperobjects and agencies of assemblage.
In general, identifying AI and the internet as hyperobjects and agencies of the assemblage is essential for understanding their impacts on society and culture, anticipating potential negative consequences, and designing comprehensive solutions to complex problems. Thus, in order to ensure a better future for humanity, it is imperative that we continue to explore and analyze these concepts.
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. Morton, Timothy. Hyperobjects: Philosophy and Ecology after the End of the World. The University of Minnesota Press, 2013.