Throughout this chapter I follow Stiegler’s thesis which postulates the common genesis of technics and the human. We find that the origin of the human is that there is no origin – there is only a fundamental lack of origin. So, when technics is invented, the human appears too. Thus, technics is a form of life (Stiegler 2011c:35), always-already memory aid (as tertiary retention) and part of human spirit. Crucially, technics is a pharmakon: at once therapy and poison: ‘its power is curative to the immeasurable extent […] that it is also destructive’ (Stiegler 2013:4). The novelty in Stiegler’s approach rests in his postulation about the concurrent irreducible and co-constitutive nature of technics and humans, which helps rethink the question of the relationship between the two: ‘the human and the tool invent each other’ (Stiegler 1994:175). This has implications in the emergence of spirit, politics and otium.

Bernard Stiegler and the origins of technics, politics and spirit