Reposting a DUALYSING LARUELLE’S TITLE: the ordinary belongs to no one

Although the title that Laruelle has chosen for his manual for a new paradigm of thought may surprise us “A BIOGRAPHY OF THE ORDINARY MAN” taken in …

DUALYSING LARUELLE’S TITLE: the ordinary belongs to no one

High Functioning Anxiety? Some philosophical notes of the modern Aria

www.huffpost.com/entry/high-functioning-anxiety-signs_l_5cd42647e4b09f321bdcc6d0

I ponder why mental health as a topic has become so prominent in our experiential awareness, concern and vocabulary.

From a philosophical perspective, it seems sensible. For, the prominent 20th century philosophy was existentialism, and thus is based in the preponderant existential anxiety.

However, aside from the more obvious considerations where history makes sense in light of current issues, and the issues make sense from historical sense, could something else be happening?

Is it that we as human beings are becoming more aware of our situation?

Or could it be that we are but filling out the meaning that has been given us?

Or both?

Irony and history

The most substantial philosophical component of modern existence is irony. From a leading edge philosophical standpoint, Everything that we understand as knowledge falls into a weighted selective bias that we call subjectivity. Subjectivity, for a term, is that aspect of existence that rejects the truth of knowledge, of our situation, for the sake of having a real world, reality.

This then is known as phenomenological meaning, and it constitutes the epistemological position of any knowledge that is able to be posited and thus known. This was not a condition of all knowledge through history, rather, it is the particular condition by which and in which we are able to know anything presently.

Hence, the issues of our day of what constitutes the legitimacy for truth and the political polemics that do not seem to be resolvable through open critical discourse. All modern knowledge is ironic, when you begin to think about it openly, critically, and honestly.

High Functioning Anxiety

It would seem, then, that what we see and experience in ourselves to say that someone might ‘suffer’ from high anxiety and yet still be able to function well, could be just that we are expected to deal with life in this way. We function as we are supposed to, yet education brings about a self reflection that is epistemologically informed by rejection of what is true of ourselves as a de facto modern agent. We find this is Jean Paul Sartre. That is, faced with brute existence and the meaningless found therein, we revolt from it an assert our free will to create meaning.

It could very well be, though, that we are this way — anxious, as a society but as well an an individual — because we have been told how to see and understand ourselves and this manner thus fulfills its teleology, and we find thus a mental health pandemic and according ‘solutions’ to the ‘problem’.

Further, it may well be that Sartre, and his ilk, were wrong ethically, and from the Kierkegaardian standpoint in which those 20th century philosopher so uncritically saw themselves. They read our situation and perpetuated it, justified it, as opposed to taking a critical view of it. The problem with 20th century existential ism is that it posits that the universe is meaningless and that human beings are the ones that make meaning. This is the seminal statement of modern ideology and why we must say that to live in the modern world is to live as problem.

The essential and unavoidable problem can be stated as this: To say that existence has no meaning, and thus it is incumbent upon human beings to create for themselves purpose and meaning, is to say that purpose and meaning is nothing.

In other words, the formulation is incorrect.

Perhaps it is some sort of intuitive understanding that the method by which we are understanding ourselves in the universe is incorrect which constitutes the anxiety we know so well.

How could anyone have confidence in the meaning that they are making if amidst this meaning making the underlying knowledge of such activity is that it is pointless, useless, and means nothing? 

And yet, the modern problem can be extended to be formulated as such:

in so much as I might become aware of this paradox, my anxiety is only increased, and I am compelled to do more things to distract myself from this dreadful condition of knowing.

Truth versus Reality as a question of method Versus meaning

Rather than asking how to solve our anxiety and accorded social issues, The more effective question as to overcoming this self-justifying anxious philosophical reflection of society (ideology and spirituality) could thus be to ask how could this be the case. Why in the sense of logistics as opposed to why as is what is the historical cause.

In other words, The short of it is:

Are you able to understand your situation as a truth instead of a product ?

What do you say?

Transhuman

apple.news/Az9JBXqKUSbSDSV-yA43FQg



I can’t wait to get my bionic arm, legs and my bionic eye !

It is interesting in this post of this breakthrough that the statements, at least from this article, the communication that they get from the person is just about as rudimentary as the beginning of writing itself, it seems.

They weren’t able to glean from his brain, for example, the contemplation of existence is emotional ambivalence. They glean from his brain the most basic and rudimentary communication there is for humans. When you think about writing itself, they weren’t busting out Democraten profundities about the nature of the universe. On the contrary, they were saying I have five oxen over here and 3 bushels of rye. 

Got to start somewhere.

And what an amazing blessing that this science offers to those a couple generations out.

Still, I am just glad that I will be way far gone by the time this stuff takes off.

Trauma Informed Care

For those who may not know, trauma informed approach to mental issues understands that such issues are the individual’s natural response to traumatic events in the person’s life.

Whether it be a single traumatic event, like an act of violence or natural disaster, a series of events, such as abuse, or “a thousand bee stings” over an extended period of time. The response to trauma is the same. Mental health issues arise due to life trauma.

Systemic Abuse

The reason why this is important is because hardly anyone knows this outside of the mental health helpers.

Below is a part of a first-person typical example of an extreme case of a person encountering systemic bias and stigma, which I am sure most everyone adheres to, even as they would rather behave better:

From “Experiencing Psychosis” 2012 published by Routledge. used without permission.

Unfortunately, I fear this is still not an atypical example. I would say that probably most people who experience any form of acute mental issue, whether it be depressed suicidality to schizophrenia , are met in the general clinical setting with a sincere while good intentioned bias that functions to invalidate, as a category, the actuality of the mental health situation.

Just a thought.

How have you viewed someone you have encountered with a mental issue?

What was your reaction?

Subject and Object

I was reading a post about blogging yesterday. It said that in order to get readers you have to talk about “Eureka“ moments.

PThe blogger then goes on to describe how a eureka moment is when you realize some thing that you already knew. So basically, if you want to get readers then you should talk about things that people already know but they don’t realize they know yet.

I don’t think that I’m able to do that. I think that’s why Philosophy. in general has such a low count, a low interest. Philosophy. talks about things that you would know if you actually thought about it, as opposed to something that you already know that you just didn’t realize.

Existentialism was Correct?

The mid20th century existentialist authors were reacting to a trend that they saw in society. Much of the fear, it seems, of these authors was based in that the individual is disappearing. Existentialism is not really what we have made of it in our 21st-century pop-culture.

Awesome, dude !

Existentialism is a concern for the individual, One that arises in a moment to see the real issue of human beings is the apparent effort to not think at all.

The late 20th century authors such as Alain Badiou and Francois Laruelle really put a head to it. If the earlier authors say from the 70s and 80s, the post structuralists and the postmodernists for example, we’re describing this loss as a mechanical afffect, then the post post modern authors running into the early 21st-century were really talking about getting back to the individual.

Now, I know are you well read Philosopher is out there will react and say “no they weren’t, I don’t know what you’re talking about“. However, what we see clearly in these late post post modern authors, these post post structuralist authors, is that we had to learn a new way to talk about things because the individual has all but disappeared.

We see this in the topics that came up 1020 years ago, about the “end of history“, the “end of philosophy“, what non-philosophers would call “in the last instance”. What we see is that it seems natural for the social politic to use syrup (lol. Usurp) in common deer (commandeer) true notion’s, true expressions is that it seems natural for the social politic to usurp and commandeer the true notion, Expressions which speak about the truth of the situation. The social politic which generally does not want to reflect and think, has even commandeered these notions, thinking and reflection, such that now it means next to nothing. All that means is routed back to an individual choice which, as we see, is more and more determined by the power of society, of “group think”. I need not go into the multiplicity of examples that we see everywhere.

To my point, though, of the title of this post is that this is so much the case that subjectivity and objectivity mean nothing of a shadow of the reasons why they arose as a topic of discourse and critique in the first place. Hence, recently authors made fashionable to talk about the object, even now we see that talking about the object has lost its bearings as well, and has been subsumed in a social discourse which pretty much, rather than bringing about any significant change, is working more and more to retain the status quo.

It is this issue that will concern Philosophers of substance going forward. For, What we are trying to understand is the truth. As soon as we begin to understand what is happening in with reality, Society “revolts”, rejects what the commentary and critique is really telling them, and the people fall back into a distorted version of what existentialism was really talking about.