The way we speak, how we organize terms, the meaning of such terms, do not establish humanity; they establish its reality through faith. The founding statement is or can be: As I proceed, I am finding the concepts difficult; this is an attribute of myself.
What is seen in the progression of non-philosophy, its method, ‘gnosis’, ‘spheroth’, its ‘stages of progression’, is what I associate as a movement from the romance (the scenario of reality) set as itself to its description as a proxy, to a justification as opposed to exposition, to the description of the content of faith. In other words, a movement from the necessary to the sufficient. What is necessary is that it is indeed expositional; what is sufficient is that it is not. This division I correlate as ironic to conventional. Such a move is itself legitimate and authentic in as much as it is founded, grounds, in the ironic, but also see, that the move evidences that its authenticity, though based in the ironic, tends to not recognize, or more so to disassociate from, its irony in the attempt to ‘isolate’ it, to ‘have it’ as the originating event that is seen as or becomes then as an ‘enlightenment’ into the True Object: a metaphysical ontology. The real move is subsequently seen as necessary to its origination, that is, true, in the sense of the true object that justifies identity, which in all cases is indeed real, or Real, and thus only sufficient. It is this evidence of division, that gains the maxim ‘faith makes true’ – yet ironically.
Yet also see, the more rigorous and scrupulous dissection of such real things, the ‘non-methodological’ aspect of non-philosophical cision, stems though, as it can be from its romantic base (as opposed to the less risked conventionality), achieves a good possibility of the description of the present state of reality, as philosophically ‘de-cisioned ‘, how such decision is manifested in terms at that particular moment in history, and announces irony in history, which is, the True Object in the last instance.
This whole statement relies on an implicit irony also, in one instance evidencing two moves, a quadripartite is brought. For, irony in its founding instance is a ‘profoundness’ of experience, not dissimilar to Rudolf Otto’s ‘holy’, [see Otto, “The Idea of the Holy”] and then also the move ‘of’ it that evidences the more conventional ironic statement (the last thing you would expect..). But then also we have the move from it that attempts to describe, or locate, the True Object’s ‘trueness’, the ‘if I follow this method’ result. This then also divides; what object is being told? The Event, the subsequent event, or then the further development that seeks to describe that these are one in the same? It is this later ‘one’ that, thus far, at least, I see as the more significant issue since the founding evenst occurs at all moments, immanently.
As above, there are at least two arenas of orientation:
1) The discourse of the subsequent that sees the event only as multiple, as events of real objects, the interrelating of negotiations of True Objects. This is the effort towards the proper real object, the discourse that sets itself in what can be called relative materialism, the transcendental move that allows empiricism, that is always framed as ‘philosophy of…’, epistemology, ontology, etcetera, that has history a temporal activity of actual physical agents involved with a movement of things in an essential true reality.
This is conventional reality of faith proper. This faith is typical, and it will not be explained out of, that is, until a particular mind comes across an ironic experience and seeks to investigate what it could be. But the main reason why conventional faith cannot be upset is because even if one has such an experience, the usual recourse is back into the True Object; in this case, it can be called a spiritual experience, and the individual will inevitably see the experience as referring to or stemming from some ‘more real’ object: a One truth underlying the relative truth, and the method for negotiating such relative things in order there by to achieve the One truth. This arena is suitable to be for, or to be called, the existence of the Other.
2) The subsequent discourse that recognizes the originary event while it seeks to locate it, to define it, thus establishing it as a true object. That which is established through a particular scheme of meaning of true objects, is sufficient for reality; its necessity comes in its sufficiency. But sufficient for what? For the One. This arena has more a philosophically proper setting. Here, discourse is understood to reside over reality, as a marker or maker of reality and thus of history, but also moreover reflecting the same type of progress of human understanding, of humans ‘coming to terms’ or otherwise realizing or discovering or uncovering their true placement in the universe as well as the true nature of the universe.
The One is always of or in time. What should be the de-struction of this arena, that the truth it argues is established in an unrecognized and absolute duality that cannot be overcome or reduced to its apparent unity, actually works for a disclaimer that grants credence when such Oneness is based in a conventional reality. But this avoids one of the two fundamental aspects of reality, what has been deemed the Subject and the Object; hence the historical oscillation.
The equivocating of Francois Laruelle and Alain Badiou s’ ideas can be found through the same matrix of meaning that is capable of elucidating the point of contention; the ‘anti-Badiou’, the Badiou-Laruelle ground, the ironic transversal of the method of non-philosophy, the coordination of the ironic into the symbolic: the reduction of philosophy to its deconstructed whole, the ‘object’ of non-philosophy, and the mathematical construction as the symbolic whole to be set, aside.
Again, my mind does not often bare such weight; I find it somewhat difficult to sort through, to find the right mesh, the right screen, rather, the right ‘authorial’ matrix to view Ideas as particular temporal objects to be referenced. Always there is another, and another, argument to consider, more subjects to be associated with their objects, and I find myself floating in a metaphysical world, an eternal abyss, of historical discourse.
The reason I can get through such ‘historical’ authorship, but in particular to this essay, Alain Badiou’s “Being and Event”, is because it is steeped in the motions of irony. Badiou’s mathematical relatings are not difficult to wade through because he is situating the Event of irony in math, or rather, because what he has situated in mathematics is ironic, and is not stepping too far from it to pose a solution, which I am gathering he does subsequently, as pointing toward a ‘new’ philosophy (or has offered a route for others to follow, such as what is called speculative realism?) In a manner of speaking, he has transcribed the possibility of the romantic structure into mathematical scheme, and by these symbols has achieved what can be called the ‘real romantic formula’ in as much as he keeps what is otherwise conventional discourse in close reading of the mathematical relations. But historically, ‘in history’, the extrapolation of the conventionally appropriated ironic base, thus drawing upon its converted object, reaches ‘with-out’ of the evental horizon, which is the best acknowledgment of the void-as-void that convention can have, into the evental site, so by that time the event has already coordinated with sufficiency, its ordinal, the ‘first’ that contains the vectorial discursive coordinations, which is to say, the subsequent determined meaning of things. When Badiou is read from a position of such sufficiency, he then is read as speaking about all reality, and thereby is describing the possibility of multiple individuals, but multiple objects as well, of pure multiples, real evental sites even while both of these types of objects are of the same quality: conventional. Everything is included with another in potential. Yet, when fidelity to the evental site is true, as opposed to real (read: of a True Object), that is, acquires or harnesses both objects in a single description without contradiction, then the evental site corresponds with the void itself and is then included in the ordinal as the ordinal belongs to the site; Badiou explains as much. Hence, “Being and Event” remains in its ironic bearings, as the motion of the romance being justified is formulated mathematically, and reality and the romance remain conventionally mutually exclusive while falling under a comprehensive, real, single description. I am unsure as yet if Badiou sees his mistake of taking the mathematical formulations to sufficiency, though it appears that if he does, he has already made a disclaimer as part of “Being and Event”: he has spoken ironically.
Yet then the situations that arise subsequently to what is subsequent (that maybe forms a ‘meta’ discourse, but which nevertheless remains of subsequence), what is only sufficient, that is, reality proper, continue in the route of what could be his mistake, and develop conventional philosophy proper that seeks sites upon which to philosophically decide upon multiple outcomes.
Other mathematical concepts, such as fractal and quantum discursive applications that seek to discern a meta-physics, appear to me to cloud the issue and assert a proper reality. To me this is a motion of mysticism: such sensible relations of true objects arrive at arguable metaphysics, which actually, when understood within their ironic bearings, again derives the maxim ‘faith makes true’, as then the multiple subjects of reality may be in discussion of which is more true; the faith that establishes the individual, so much as they may ‘find’ the truth by their own faith, is brought forth by reality, which is the ‘conventional faith’. But such metaphysics can have significance for establishing reality upon different trajectories or being an impetus for change.
These two motions combine. Again, the ‘One’ can be seen as of the ‘edge of the void’, the ‘first’ ordinal that straddles the void and reality; ‘the Real’, the real incarnation that reaches out into reality, as well as that which also falls back into the void ironically, but which is spoken to be oriented out into reality. We can say therefore affirmatively that the One is conventional, and thereby its nature begins the count of reality as an historical reduction. It describes the ‘object of the Object’, as well as the ‘subject of the Subject’, as these may be conventionally decided, the explanation of the oscillating motion of the minimal discrepancy that can be had for conventional reality, the motion set as basic objects; the ‘One-in-One’, the object of the ‘last object’ before the void in the movement of regression, and the pure multiple, the movement of progression, the Object of convention. Hence, Laruelle must posit a transcendental Ego.
We should see then where the ironic becomes conventional, especially in as much as we may have an Ego, of any sort. Yet the irony of these discourses I have shown to be complicit lay in just their complicity. The One has to account for how it may be situated against the Void. We must delve into the justification of the justification. For we are not in an endeavor toward any new thing, for what is news is a conventional movement. The conventional is the subsequent, the sufficient, the good enough; to bring in Soren Kierkegaard, the universal, the ethical. We are in an effort for what is necessary. We should see that what is described in its truth is destroyed, or rather, indicates a dissolution of what ‘has been sought’ in reality. The truth is thus the de-in-struction, the de-construction, of reality, and the truth revealed in reality is the real movement of historical progress. Wherever the truth is spoken, its reality becomes manifest while its truth, the object being described, the subject being exposed, is destroyed. This is the (a-?) philosophical effort: to reach God. So, if it has, then it was because God was destroyed in reality. To the point that philosophy says God was never the object, that God was merely a phantom, an illusion, there we have the evidence of my assertion, that progress has indeed occurred. And to the point, quite ironically, where there is Ego left, the Ego must be destroyed. And this is a discursive situation.
Such it is that we can speak of the ubiquity of the Law, conventional reality, and how this has determined how history is to be situated upon a particular static universal horizon.
With this situated then, we have only to see the return, so by its exposure, the return is likewise destroyed, and the repetition of human consciousness in the world may proceed as if it was never repeated, and reality be upset. Until that moment, history will continue to progress, and after that moment, likewise history will continue to progress. Because the human being is the only constant, and that it demands consistency.