The instrumentality of reality is faith; all forms of veto stem from the resistance, innate to the individual, to have reality find solution. The condition of reality thereby posits no solution but through faith, which I call ‘conventional faith’, and this insolute situation that requires faith is founded upon the True Object. The True Object is the basis of having reality, and the motion of reality, called progress, is toward the absolutely True object. Reality thereby determines that the individual human being should find the Truth through the terms of reality, and this is to say that the terms are seen to reflect or otherwise show what the True object may be and thus presents the route or method by which the individual may find solution; the solution found through conventional faith is called identity.
A human being’s identity can be said then to be the sustenance of reality. So it is the solution to the query instigated by such a form of consciousness is ironic, because the terms of reality confer a route toward the real Truth, whereas the True Object is what is informing the impetus for that search and the discrepancy involved in this endeavor is the true basis of reality – this designation withholds the truth of the matter only in as much as the terms’ meaning are seen to already be reconciled to the object they designate, and not so much to the individual who is refered the proper real route. The upholding this method then is one of faith, for what is viewed through reality to be the meaning of this solution amounts to a nihilism, which is offensive to the route that is presented as the real proper method.
So as much as there might be an individual of reality, we are then involved with the possibility of a significant event, and how this feature of being human involves an ability to veto, as well as what exactly is being vetoed.
In order to find what is being vetoed, and thereby establish what is meant by the veto, we have to look little further than a dictionary and extrapolate for discourse in general. Here is the first definition from Dictionary.com:
“The power or right vested in one branch of a government to cancel or postpone the decisions, enactments, etc., of another branch, especially the right of a president, governor, or other chief executive to reject bills passed by the legislature.
What is being vetoed is a prior decision. In this way, it is not too difficult to see that the meaning of ‘veto’ can be set by a non-philosophical manner firmly in the philosophical method. Hence, the veto can address conventional decisions, the objects of reality, or the veto can address the conventional decision, which is, for another term, reality itself. Concerning the pocket veto (part 1 of this essay), what we are dealing with, though, is the latter ‘philosophical decision’, which Francois Laruelle calls the effort involved with “a unitary discourse of the Real” [Laruelle. The Dictionary of Non-Philosophy.], and therefore concerns the method by which conventional reality confronts and or addresses its own limitation.
Earlier I pointed out that those invested in reality through conventional faith have the power of veto, meaning that any event is an occasion for decision, and that significance is proximal to specific events. This real situation thus rides upon a power of veto, since it is assumed and taken for granted by such individual that every occasion for decision of every human being is equivocal in nature, and factors that might load or sway one’s decision making ability have already been decided upon in the real negotiation of equivocal objects; that is, psychology, cultural influence, social stature and situations, among others, are known to have limiting effect upon an individual’s ability to choose because granted an ability to freely assess any given situation, such a disposition has allowed a decision to be made upon otherwise divergent or problematic arenas of apparent choice, such that choice may be limited by such factors. Nevermind that such rationality must likewise be influenced by factors that are inherently invisible or selected out of for the purpose of making such decisions about what limits choice. Hence the conventional negotiation that establishes a particular and proper reality that has in effect the power of veto obviously and overtly available.
I also pointed out that what delineates the veto for it to be established as such is the ‘significant event’, as this event moves the veto from its place of omnipotence to ‘the pocket’, which is to say, the particular power of the veto becomes pronounced in that it must be ‘put away’ as in one’s pocket, held there for such time when it might be needed. What we must intend is thus ‘taken from us’ as we are subject no longer to the omniscience of reality where choice can be made upon all possibilities of significances, and are now subject to a significance that pervades all reality, yet showing itself on occasion. We do not choose until the significance presents us with an opportunity to veto, then we decide if we should veto the occasion of the continuing significance, for we are stuck: the veto is the decision to deny the significant event for the sake of reality, and reality each time is not as significant: We have a choice – but is there a choice? Therefore the individual who makes that decision, who vetoes finally the continuing significance, we have to wonder and ask if they ever really came upon the significant event. Soren Kierkegaard addressed this question as he spoke about the hero and the knight [Fear and Trembling , his book], and it is not a terrible thing to see that the hero is included where the knight belongs.
To reiterate: The veto is ‘put into the pocket’ of the individual who is come upon by the significant event. If no significant event arises, then the individual has no veto to speak about because choice is seen as a truism of reality. The issue concerns when and why the veto comes to be put in the pocket, and what if it is played.
Hence by virtue of the manners by which such arenas take shape for meaning, i.e. the former (conventional philosophical decision) includes and the latter (ironic cision) belongs, we should see that we are dealing with what is known as the issue of contingency and determinism, and due to the restraints conferred by the meaning of these terms, therefore likewise the issue of choice, free will or just plain will. Consistent with the simple definition above, then, we see that we are dealing with an establishment of a type of power and the possibility of its overturning, so as we are talking here of what reality has to do with the living human being, we are talking about power as it has to do specifically with that which is undisclosed to the real individual, but is nevertheless in process being disclosed to human consciousness, and not so much with the objects by which consciousness works.
Discourse is the vehicle of power, but where reality is indeed valid, here instead we should not take its recourse and say that the statement “one’s reality is determined by the discourse'” means that the terms themselves have a singular and particular effect upon how the individual is justified in reality. Such a meaning has to do with ideology, hegemony, social justice and the critical discourses of reality, for the individual is indeed justified in reality through discourse. But the overdetermination of this route, the conventional assurance, only serves to justify reality’s absolute dominion over the individual by promoting and instilling a particular meaning to freedom where by one has choice, which is to say, that reality is contingent absolutely such that even its contingency is contingent and may at some point become necessary. We are not addressing the functioning of such real discourse, not specifically undertaking what is usually understood as a ‘History of Consciousness’ critical theory as proposed by, for one, the department at the University of California, Santa Cruz. We are undertaking a critical discourse of reality itself, which nevertheless, as I show in my earlier essays, ironically connotes a disruption of reality such that the mentioned academic ideological critical theory may find purchases for social change – yet need I point out that it is this latter that tends to assert its primacy, propriety and dominance to the extent of driving out the implication that its voicing is not essential and never derives from anything more than direct, uncoverable and observable social situations – just as reality demands the a True Object, so does critical social discourse demand its transcendent purpose in the correlationalist default that resorts to real individuals. But this is not to say that social justice needs not be implemented…
I might remind the reader that earlier (part 1) I have identified the ‘Speculative Realists’ as dealing with reality in reality, and so I might add that Quentin Meillassoux’s thesis in his book “Beyond Finitude”, argues exactly the contingency of reality’s being contingent, that at some point it could become necessary, which could occur through the conventional philosophical method. Ironically then, in fact, it appears that this is what he is arguing; that reality needs to ‘own’ its contingency by eliminating the transcendent from its reckoning; in other words, he poses that reality will find its solvency with the removal of transcendental thinking.
I am not so sure about this speculation, except in that reality’s motion vacillates between transcendent and immanent stature for any conventional moment. It is this latter consideration that allows reality to be determined in scope of its incompletion, and within this larger scope, reality to be of faith. Hence, the universal totality that math-science seeks may be found in the real elimination of the transcendental thought that humans have of it incorporated, but what such science achieves is the determination of itself through the terms of its own reckoning, which is, for real discourse, redundancy. So it is that the move, apparently odd for Meillassoux addressed in part 4 of this essay, where knowledge absorbs the object instead of the object absorbing knowledge, is part of the necessity particular to conventional discourse in finding its absolute true reality – which is what M is involved with. It is the issue of the larger scope, which again, the Speculative Realists take along its objective route, the real route for the True Object, that argues my general thesis, i.e. Reality identifies a particular method of understanding the universe, that in response then places the impetus for truth upon meaning and significance, and thus shows the true problem of the transcendent and thought to be one of real discursive, which is to say, proper, meaning.
End part 2.
Next up, part 3: About legislation.