들뢰즈의 라이프니츠 읽기를 통한 사이버스페이스의 통제와 발산

다국어 초록 (Multilingual Abstract)

In a number of science fiction dealing with cyberspace we often come across a dystopian view of cyberspace controlled by some central system operator. Cyberspace, coined by William Gibson in his remarkable sci-fi, Neuromancer, is defined as a consensual hallucination The ominous and negative tint implied in hallucination leads to viewing cyberspace as unreal and fake. As we see in the film, The Matrix, the world considered as real is actually the Matrix, an illusory simulated reality developed by the machines to keep the human population docile in their captivity. This evokes a thought experiment of brain in a vat proposed in Hilary Putnam's Reason, Truth and History, in which a person's brain, removed from the body by an evil scientist and kept in vat of life-sustaining liquid, would continue to have perfectly normal conscious experiences without being related to the real world, only by wires connected to a supercomputer which would provide it with electrical impulses identical to those the brain normally receives. In all, cyberspace, whose Greek word kybernts means steersman, governor, pilot, has been believed to have something to do with control
However, I argue the dystopian view of cyberspace that some dark central power might control human's consciousness in cyberspace is derived from the traditional metaphysics that divides mind from body, reality from hallucination. Against it, I try to read cyberspace as diverged, not controled through Deleuze's reading of Leibniz. Leibniz is a modern philosopher who is said to have built the foundation of universal computer not just by constructing the first mechanical calculator capacible of multiplication and division but also by developing the modern form of the binary numeral system, used in digital computers. More important, he produced Monadology, one of the most interesting theories in Western philosophy, which can be interpreted as the metaphysics of cyberspace. In fact, Michael Heim argues the monadology can suggest how cyberspace first into the larger world of networked, computerized beings While Heim eventually plunges into the dark side of cyberspace, due to his view derived from traditional philosophy, warning that cyberspace may become a waste of space, Deleuze unleashes incompossible monads of Leibniz's best of all possible worlds, letting divergent series make up chaosmos. By his creative reading which transforms a convergent world into divergent worlds, monadology into nomadology, cyberspace is reborn as a field of divergence, not of control.

참고문헌 (Reference)

• 1 Ryan, Marie-Laure, "“Virtuality and Textuality: Reading in the Electronic Age.” The Systemic and Empirical Approach to Literature and Culture as Theory and Application in : Alberta: Research Institute for Comparative Literature and Cross-Cultural Studies" U of Alberta 1997
• 2 Davis, Martin, "The Universal Computer: The Road from Leibniz to Turing" W. W. Norton 2000
• 3 Heim, Michael, "The Metaphysics of Virtual Reality" Oxford UP 1993
• 4 Irwin, William, "The Matrix and Philosophy: Welcome to the Desert of the Real" Carus 2002
• 5 Deleuze, Gilles, "The Fold: Leibniz and the Baroque" U of Minnesota P 1993
• 6 Putnam, Hilary, "Reason, Truth and History" Cambridge UP 1981
• 7 Žiek, Slavoj, "Organs without Bodies: On Deleuze and Consequences" Routledge 2003
• 8 Gibson, William, "Neuromancer" Penguin 1984
• 9 "Deleuze, Gilles. On Leibniz: Cours Vincennes - 15/04/1980"
• 10 Deleuze, Gilles, "Cnema 2: The Time-Image" U of Minnesota P 1989
• 11 Deleuze, Gilles, "A Thousand Plateaus: Capitalism and Schizophrenia" U of Minnesota P 1987