The Significant Event is to be distinguished from an event in reality. The Significant Event involves reality but never occurs in reality; it is the encountering of the point of contention. Significance itself may occur in reality as various events can begin a count of meaning in the arena of pure multiples (reality), from events such as stopping at a stop sign, to having a good workout, to screwing up a business contract, to receiving an award, texting “ball” instead of “call”, accidentally or purposefully injuring someone slightly or seriously, winning the state lottery, being injured, enacting some small altruistic kindness, or reading an essay. All such events may occur at times and have small or large, momentary or lasting impact. Yet to speak about the Significant Event becomes an ironic venture, bringing the proposal of said event to an end that speaks of the last thing it would seem to indicate and by this thereby becomes the first thing; at once included in a description of all events, as well describing how such events belong to what is truly significant, what occurs is that all things come to belong to the Significant Event.
In reality, argument and discussion in general are seen to exclude the position from which its point is made, that is, the position is taken to be the argument. The real method presents the position and the argument as identical, or part of the same identity, and by this method, the Significant Event is never encountered for what it suggests in argument and occurs thereby ‘outside’ the argument; it occurs as a transcending operation of the argument. This is to say that conventional real discourse includes a transcendent clause. The irony of this proposal is that on one hand it can be said to be describing all events in reality under a rubric of potential, and on the other, eliciting from itself a truly exceptional situation. Thus it would seem contradictory to suggest that the Significant Event is not a moment of transformation; such a moment of transformation is to have enacted a pocket veto. Transformation implicates the transcendental clause of conventional faith such that some sort of progress must likewise have occurred, such as the motion that is evident in the expression “now, I understand”. The irony is that if such transformation has occurred, then no transformation was needed for it to occur.
Irony evidences the containment of reality in a universal ontological horizon that cannot be and is never breached, that is, except in reality through the transcendental clause. Hence, ironically, to speak of divergence; and this is to say, that the pocket veto evidences a willingness, a choice of faith, to breach the real ontological horizon, or, the teleo-ontology of reality itself. (Aside: might we propose a contraction of teleo-ontology, if just for the sake of orthographic brevity, and offer the term ‘tontology’ ? Or would the irony of its homonymic similarity to ‘tautology’ be almost to much to bare?) The proposal of such a break, the discourse that issues from and or speaks around such a break as witnessed by various authors, spiritual or religious but specifically philosophical, thus can be a measure of the temporal progress of historicity, the fact or item that is history, unto its ontology (the scheme of meaning’s meaning). But of course, to be able to measure such a bias, we must be able to find a baseline by which the variables of discourse, the terms and phrases, may find their position in such an ontology, as well as what aspect of quality of such variables marks the bias. The degree or manner by which such discourse reifies or maintains the ontology we shall call ‘opacity‘, such that to the extent such discourse leads to and or finds a transparency of reality, and thereby argues what is more real — which is to say, a discourse that proposes to better describe the break as the experience compels one to inscribe its meaning into reality to argue what is more true of reality — there we might then find its opacity.
The common rejection ( from part 8) found in reality against the proposal that everyone appropriates reality through a transcendent, develops into an intellectualized rebuttal. Where the common rejection occurs as a sort of ‘thoughtlessness’ of casual reading, or ‘regular everyday’ experience (what is that?), the more thought full rejection is established upon a well organized and recognized rhetoric. Of course, there is the common real religious or spiritual rejection that rejects that there should even be a rejection, since it is a very common idea that humans may lead spiritual lives and have some sort of contact and or understanding of some effective transcendent element in their lives, and that transformative experiences may occur along these lines. Again, we need not go much further in addressing this feature of human reality than to say that reality holds its potential in such a transcendent clause; the issue follows the same course so far laid in this essay, and proceeds likewise. The skeptics have a real argument to be made with the believers, and vice versa, as they are both subject to the description of the Significant Event. Though both see their activity involved with coming to terms with reality, nevertheless, both are in a process of reality coming to terms with the avoidance of what is not real.
Wait, the rejection might say, we have already delineated what can and might be meant by a transcendent. Foremost, we have elicited valid points to bring in at least an agnostic truth. Based upon the various manifestations of religious and cultural temperaments, the open and equal consideration of all such advocation of God or gods, spirits and such, the probability of the existence of any such God or gods, is equal to the probability that no such entities exist. What transcendent entity may exist tends toward the unknowable, and so we have only to judge upon social and cultural, and likewise materialist affects of such ideals. Likewise, transcendence falls into highly suspect forms; for one, the quality of transcendence as an experience falls often into forms of spirituality, as these tend to connote particular activities and discourses which likewise fall into the previous category. Such experiences, religious or otherwise, are common to humanity, yet are expressed and apprehended again against a common world of human activity wherein the criterion becomes the act, and the feeling of transcendence is a neurophysiological and psychological phenomenon that can be dealt with by science on one hand, and human psychological methods, such as occurs in the very human activity of camaraderie, understanding, consolation, sympathy, empathy and therapy. Even such experiential feelings can bring about drastic and strange events, the extreme examples found though motions of peace and violence, such as the trials and victories of Nelson Mandela, to religious fundamentalism, to that of the like of serial killer David Berkowitz, the ‘Son of Sam’, who said a dog told him to do it. Further, aside from all the subjective transcendent experiences, to say that something transcends various particular occasions, such as, the whole of humanity transcends the possibility of any human individual knowledge, or, adversity can be transcended, says nothing of any common human manner of appropriating the world except that the same forms of a term may be used to address various situations.
Here we have a usual real defense of what is true and real and a reiteration of the proper methodology for coming to such reality. And this is what we don’t want to hear, because it points directly at the reader, at the experience of the human being. It is as if to offer such a proposal that argues that the authors addressed in this essay are staking their claim upon the ability to intuit problems and solutions from what they had read of other philosophers joined with their general education and experience in life, is not merely silly and obvious — a truism — but indeed useless and unneeded. Nevertheless, the sentiment against such a statement, as the reader holds its own possibility sacrosanct and rallies her or his resources to keep that universal perception of a common humanity intact, to maintain the privilege of the reading and production of a subject viable in its appropriation of the object — such an assertion of sentiment appears, as well, overkill, reacting to the obviousness of the statement as one would respond to a threat, overestimating the meaning of the statement because the reporting of such material is felt to be a private matter — a private yet universal matter, perhaps like the reaction to a dissection of a cadaver, or surgical operation, or even a discussion about particular personal gastro-intestinal issues, is to many people — the imposition incurred as an offense to one’s essential being. It is no wonder that we can locate a particular manner of objective reckoning as conventional, based in an offense, and that, of faith. The reader is confronted with what philosophy says (of True Objects) against what it means. When we attempt to find and tell what the meaning means (what is meant from what is said), such as may be involved with the basis of many critiques and rebuttals of works, but also even some editorial summaries of works, as opposed to mere description of what is taking place, we are thereby saying something about what has been said, and where this is taken as an identity, enact a redundancy that is denied to produce conventional theory. We enact a distance between ‘meanings’, one meaning that identifies the Object and the other that identifies the meaning of the Object, and by this distance what is said enacts transcendence as a ‘hidden’ meaning of what is said by frankly excluding the experience, as well as enacting a proposal of method for how one is to attain the experience, such transcendence, which is for all purposes, a real transformation. This is the conventional method. Yet what is meant can be described (removed from its quality of presentation as a True Object) without enacting a distance, and this venture is ironic; it is offensive to one’s identity, or in other words, the identity of the One. So long as here remains a potential hidden in the proposition, we have an opaque position of argument.
So also it is in philosophical discourse that when a description is taken as what is being said of a True Object, as a meaning of the meaning of the Object, the description is taken as an argument instead of as a kind of forensic appraisal. The description is rebutted, and the argument that arises for a defense of the description to redress the rebuttal steps from its proper domain in the attempt to convince ‘its material’ of its veracity, which is quite noticeably silly if not plain non sequitur, but what occurs is no communication, or, the perpetuation of the real conventional methodology that posits transcendence as part of its route (en route). What occurs, or what should occur, is that the forensic description is left to its discipline describing the material, left not involved with the suggestion that the material is any different than what it is, which is the effort for meaning of the meaning of the True Object that is real.
The effort of the contemporary ‘realist turn’, of the most recently notable ‘Speculative Realism’ (if ever there was) is based in a foreclosing of previous historical discursive misappropriation to a present asserted truth. We have already begun to address this redundancy earlier. But to reiterate, the motion that concerns us is how this is done; it is very simple: It ignores the presence of the human being on the scene for the sake of a manifestation of discourse; that is, it assumes a common humanity as a categorical imperative. But for its sake it does not take mere discourse, but rather adiscourse that is presumed to have a static or universal ability to reflect the same thing; its method as the only imperative and the only method argues itself as a truism, a distinction within itself that is moot. This discourse that is presumed as all powerful, omniscient and ubiquitous in its potential, is a particular scheme of meaning that contains and pronounces upon all real things, and by this presumption ‘realism’ is permitted to have credence for what reality is through a potential transformation, a conversion of terms; i.e. If all there is is reality, then reality is constituted by real things, objects, but in fact, True Objects. Idealism, on the other hand, proposes that there is a (encompassing or bigger) reality over (regular) reality for which reality needs be reconciled, as if reality needs to dispel an illusion it has formatted of itself. Hence we can begin to see how realism and idealism merely dance around the point of contention regardless of their arguments. The partitions that are erected are called a ‘turn’ because some phrases of discourse will be left going ‘straight’ in meaning with the ‘previous reality’, but also because the human being on the scene is ignored and already accounted for by its (the propositional arenas located by the ‘turns’) discourse, and the difference that is proposed to be reconciled is reinstated in the course of the encompassing real-true method. To be fair; realism may address what is ‘really real’, but it gets nowhere further than that. Hence, this really real discourse is based in the offense of identity that cannot achieve its transcendental clause, the ‘grand’ transformation that is the posed culmination inherent of real discourse; realism thereby puts the fault not upon their human effort, not upon willingness itself, but upon the discourse, ‘The’ discourse, such that one merely needs to find the fault of the past to argue and thus produce the ‘now more real’ reality. Hence the conventional discourse achieves its Object, real transformation, through denial.
There are repercussions of this type of move that will have to serve as a topic for a latter essay.
We propose a partition that is indeed a boundary, and this is the hard correlational limit. The boundary is marked by the Significant Event and is viable by the pocket veto, whereby this mark reveals the opacity evidenced in various real discourses. The pocket veto is a signal of faith that identity is being challenged, so the iteration of this Event, the discourse that follows from it, can be registered as to the opacity that manifests due to the limit that such faith has inscribed as real or in reality; the discourse can be viewed upon its opacity as to what we might call its ‘saturation’ of meaning. A saturated discourse can be open, such as seen with Francois Laruelle and non-philosophy, or maybe even Levi Bryant and his ‘machine-object’ (but I tend to think Bryant is a ‘nonphilosopher’- qualified but thus ‘non-qualified’), where distinct principles are defined so as to relieve its dictates from such principality, or it can be closed, such as occurs with religious dogma. Other various discourses are opaque by their evidencing various internal vectors of meaning that are open, for example discussion that follows along in ‘proper’ understanding of the discourse, and others that are closed discussion that is moot due to objections that show misunderstanding. Nevertheless, opacity can be a measure or an indicator that something is being withheld as well as what is being withheld due to the offense of the Significant Event upon faith. In all cases, what is being withheld is the transcendent factor involved with the assertion for real solution.
End part 10a.