of what is the intrinsic role of technics in the human form of cognition. Andthis is here that we need to distinguish precisely between knowledge andcognition. When cognition stems from this technical form of life which the human lifeis for Canguilhem, cognition becomes knowledge, and not merely cognition,that is a
production and not only a mental or cerebral one. And this isalso the reason for which here Simondon is so fruitful – when he shows thatit is impossible to think the psychical individuation without thinking collective individuation (and transindividuation) at the same time. To think this, we must study prehistory and the role of technics as thebeginning of a process of exteriorization of life, for speaking with the termsof Leroi-Gourhan, that is also a transformation of memory. Now, thisexpression,
process of exteriorization
, must be used very carefully because thereis no interiority that precedes exteriorization, but to the contrary,exteriorization
the interior as such, that is to say, distinguishes andconfigures it in the very course of what Leroi-Gourhan describes as thisprocess of exteriorization.
2. Human memory as epiphylogenesis
The Zinjanthropian was discovered in 1959 : it is an Australanthropiandating back 1,75 million years – and whose oldest biped ascendants go back 3,6 million years. It weighs about thirty kilos. It is a true biped : it has freedits front legs for motricity : they are henceforth essentially destined to maketools and to expression, that is, to
, which constitutes thehumanity of the human, and which is a break in the history of life. That which up to then was a part of the living, namely conditions of predationand defence, passes outside the domain of the living : the struggle for life – or rather, for existence, and for acknowledgement and
, if we referto Hegel – can no longer be limited to the Darwinian scene. The humanconducts this struggle that we could say is
, that is a struggle for re-cognition, that is for ex-sistence, by ex-teriorization, that is by non-biologicalorgans : by artificial organs that techniques are. And this is the beginning of what is called today the
of the human as the
of thehuman –
meaning that human doesn’t exist, but is always still to come : it is a idea for which the question is its consistancy and not only its existence, this consistancy being irreducible to this existence. We usually call this question the one of sense.
This life is no longer simply bio-logical then : it is an existenceoriented towards consistancies to come,
that is, a technical economy of anticipation, that is also a technical economy of memorisation as well as an