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I would like to address a seminal topic that we have almost overlooked in the face of a certain global commotion in recent months: The mysterious and fascinating interface between the brain and the chips that can now be implanted into humans. Technically, as I have learned, this is no longer a problem, and it is the ingenious realization of the fantasy that Deleuze and Guattari (: 7 ff.) had decades ago: namely, that we are supposedly connected to the entire world via brain-chip machines, via electrical or electromagnetic currents over the air. Here, then, we are immersed in the schizo-world of singularity, which no longer recognises inside and outside, but rather enables a cosmic and universal connectedness. In his book on the wired brain, Žižek quotes from Hegel's preface of The Elements of the Philosophy of Right: ‘When philosophy paints its grey in grey, a shape of life has grown old, and it cannot be rejuvenated, but only recognized, by the grey in grey of philosophy; the owl of Minerva begins its flight only with the onset of dusk.’ (Hegel, 1896 [1820]). Philosophy would thus be like an owl that only begins to roam at the approaching twilight of the events. It therefore only seeks to provide explanations once the phenomena to be explained have passed, i.e., become a part of history. In this case, philosophy does not seek to construct ideas about the here and now, let alone about the future.
Only the archaeological knowledge of what would be of interest. It seems as if psychoanalysis feels a kinship with this owl-like attitude of the philosophers. Metaphorically speaking, we have two elderly aunts (i.e., the psychoanalysts and the philosophers) sitting on their sofas, both being gray on gray, preferring not to think about what is and what will be. But if we are talking about colours here, the gray, which is due to the theft and the privation of the wonderful Attic light, seems deeply uncanny: the owls, both the property and symbol of Minerva,