第一重是技术的突破、创新、破坏、偶然感，第二重是新知识的赶上、治疗、接纳和必然感-命运感。
这是普罗米修斯对爱彼米修斯的重复。人易犯错且不断犯错，而在反复的缺陷中才能获取知识。
redoublement：加倍、更新、刷新。increasing, or renewing something.
epokhal 的两重意思：“悬置的”、“划时代”。
This is why an epoch always occurs through a doubly epokhal redoubling:
double because it always occurs in two stages – on the one hand, the technological epokhē; on the other hand, the epokhē of knowledge as forms of life and thought, that is, the constitution of a new transindividuation (characteristic of a particular time and place);
redoubling because, starting from the already there forms of technics and time that are constituted as this or that established epoch, a new technical reality and a new historical reality (or, more precisely, historial19 – geschichtlich) redoubles and through that relegates to the past that which has engendered it, which seems, therefore, precisely to be the past;
epokhal because it is only as an interruption”
“The disruption that is the digital technical system is one such epokhē: disruption is one such suspension of all previous ways of thinking, which were elaborated by appropriating previous changes of technical systems (and of the mnemotechnical and hypomnesic systems20 that must be understood as processes of grammatization, which I will not discuss here21). But this epokhē is disruptive precisely in that it gives absolutely no place to the second moment, nor therefore to any thinking: it gives rise only to an absolute emptiness of thought, to a kenosis so radical that Hegel himself would not have been able to anticipate it.22 It is, however, what Nietzsche would later see coming ‘on doves’ feet’ – as the ordeal of nihilism.”
It is always possible for a pharmakon to short-circuit and bypass the circuits of transindividuation of which it is nevertheless the condi- tion. It is always possible to do so, even though it is this pharmakon that itself makes it possible for psychic individuals, through their psy- chic retentions, to ex-press themselves, to form collective individuals founded on these traces and these facilitations, that is, on the secondary retentions and collective protentions emerging from this pharmacol- ogy. And this is because exosomatization is the condition of noesis, of thought, of knowledge of every kind – savoir vivre, how to live (life- knowledge), savoir faire, how to do or make (work-knowledge), and how to think (conceptual or spiritual knowledge). Nevertheless, and generally speaking, a new pharmakon may well start out by short-circuiting the psychosocial process. But the short-circuiting of psychic and collective individuation that is being caused today by automatized transindividuation processes, based on automation in real time and occurring on an immense scale, requires detailed analyses capable of taking account of the remarkable novelty of the digital pharmakon. These analyses belong to what I, along with the Institute de recherche et d’innovation, call ‘digital studies’ – which means not just digital humanities but a new paradigm for every kind of knowledge, constituting a new epistēmē in the sense of Michel Foucault, requiring a new epistemology in the sense of Gaston Bachelard, and itself belonging to what in the following sessions of this seminar I will call general organology. To achieve socialization, that is, a process of collective individua- tion, every new pharmakon – in this instance a new form of tertiary retention – always requires the formation of new knowledge, which always means new therapies or therapeutics for this new pharmakon, through which are constituted new ways of doing things and reasons to do things, to live and to think, that is, to project consistences, which constitute at the same time new forms of existence, and, ultimately, new conditions of subsistence. This new knowledge is the result of what I call the second moment of an epokhal redoubling – that is, the second moment of the technological shock that is always provoked whenever a new form of tertiary retention appears. Because of this second moment, I describe the accomplishing of technological change as a doubly epokhal redoubling. In making this claim, I affirm that technological change is always provoking: ▪ an epokhē in the philosophical sense, that is, an interrup- tion of belief and knowledge, a break in this knowledge that had hitherto constituted the previous era, which is also what, in historical terms, we call an ‘epoch’, a suspension of behavioural programs constituting the culture of such an epoch; and ▪ the reconstitution of new knowledge, new forms of behav- iour, new culture, new circuits of transindividuation – and then new social systems, themselves constituting a new society.
Le double redoublement épokhal est ce qui se produit à travers les évolutions des systèmes techniques qui caractérisent la condition de vie de l’homme, qui sont produits par l’homme en tant qu’il est un être exosomatique, et qui forment des systèmes d’objets fabriqués – c’est à dire techniques, artificiels, et artistiques, parfois, en cela que l’artifice y devient vrai et comme tel œuvre, c’est à dire ouvre ce qui, dans toute artificialité, tend à se fermer et à se fâner sans donner de fruit, telle une fleur privée d’eau.
Dans le double redoublement épokhal, quand dans le système technique dominant une époque se produit une évolution du système lui-même (et non seulement de l’un de ses composants), dans un premier temps, cette évolution du système technique défonctionnalise un état de la sensibilité. Mais dans un second temps, le nouveau système technique refonctionnalise la sensibilité – ce qui concerne tout aussi bien l’entendement, l’imagination et la raison que la sensibilité.
Dans le second temps du double redoublement épokhal, une nouvelle sensibilité se constitue, et de nouvelles valeurs : de nouvelles règles de l’entendement, de nouveaux schèmes de l’imagination et de nouvelles idées de la raison. Ces nouveaux circuits sensori-noétiques et sensori-poïétiques sont produits aussi bien par les artistes que par les juristes, les scientifiques, les philosophes, les citoyens et tous les contemporains de ce système technique tel qu’il y élabore de nouvelles règles de vie, une nouvelle quotidienneté, c’est à dire aussi ce que l’on appelle une nouvelle époque.
“每个时代都要发现自己的人类主义，并将之引向异化这一重大危险”
“任何伦理、技术和科学的发明，最初都是人类解放、重新发现自己的一个手段，但经过历史演变，就生成为掉过头来反对自己的目的、奴役人的一件工具”。