We already know how reality proceeds; there is no mystery about the mysterious part. We love mystery. We love figuring things out and we love not knowing; every time we come to know of something, then something else catches our attention. This is no mystery.
The Why of this process we also love to get into. We love to always withhold something or have something be withheld; that is what profit is, as well as magic, as well as the object of science. Even as we try to disclose everything, we always leave something out, and we love to find out what is it so we can have something else left out, to find that out. This also is no mystery, it happens all the time, everywhere.
Yes, the contingency of reality is why we live; we look into something, and everything changes . Despite my depressions and frustrations with how reality may be for any moment, these insecurities is indeed why I continue. They are not what I am attempting to overcome, they are the roots of the insecurities itself; a depression is weather; my insecurities inseparable from the realization of happiness except as we might speak of different centralized systems of motion ; they are what I withhold while I propose to be looking into them. As soon as I find a way to relive myself of the insecurity, another one pops up.
The manner, order and cause of these psychic contingencies occupy the totality of my concern; they inform to where my attention is focused. I may look outside these psychic events to events that are not psychic, and even though I may be the mediator and arbiter of such events and such objects, I am able to consider these occasions outside of the notion that they are occurring in my psyche. What this means then, is that such occurrences are not occurring as psychic events, but are indeed occurring as objects independent of the psychic occurrence. This means that to tie such moments together, the event of an object that is entirely of my psyche, and the event of the object that has nothing to do with my psyche, in a causal relation is problematic at least. As Saint Anslem: This is an unstable condition. We begin to understand how the philosophical turn that saw ‘language/discourse’ or ‘meaning/semiotics’ or ‘phenomenon’ as some sort of temporal historical stage, can itself be based in a misunderstanding of the issue involved with those very categories, and likewise how the turn to the object is most probably, by many, also misunderstood in its bases.
We might find the misunderstanding is founded in the “either/or” relation of reductive philosophy. Exactly how do we determine phenomenology from the rest of the western philosophical discourse is extending back to Spinoza or Locke or something ? We do it by ignoring the phenomenology of the situation and particularizing things that are phenomenon with other things that somehow fall out of the category of ‘phenomenon’ that we have to find arbitrarily along a continuum of traditional semantics . Likewise the idea that if we don’t adhere to this traditional lineage and don’t fall into the abyss of Progressive discursive formations then we are talking about nothing, that which has no definition at all: That resultant idea is an either/ or proclamation that excludes the phenomenon of its situation: It proclaims itself in a causal relationship of psyche and object, that this causation is necessary and determined by some as yet discovered “great power“; it is this put off great power that is being negated in the resultant default to nihilism, not the object-universe and definitely not humanity and most likely not civilization: It is entirely evidence by which we can describe what is occurring “Of the psyche”, which is to say phenomenologically. The former phenomenological derivations were or are not, in fact, speaking necessarily to nor about ‘original experiences’ that may be talked about in a unitive and omnipresent “greatest category” field which holds room for such ‘subjective reckonings’, wherein everyone gets to discover all the differences of personal experience. Indeed, in the field of social justice and politics, we do get to discover what has been hiding behind my own inherent prejudices and limitations I didn’t know existed, or perhaps I did but could not alleviate them, and so I get to work on them . But the event of the phenomenon is not based in such subjectivity, and the reasoning that says such discourses as pointing to some psychic event of individual experience is/was a misunderstanding of the notion of what the phenomenon might be. Hence, likewise, an inherent misunderstanding of what Object Orientation might entail.
The question always concerns thus if the authors which proclaim such philosophical categories themselves are misunderstanding their own position, and how that might be possible. We then come to what real motivators for identification of objects might say about the world we live in and even, indeed, if “we” live in such a world. Further, the very idea that arises when such ‘unfounded’ divergence from the ‘traditional’ narrative occurs is if such dichotomy of existence is a true situation that we then have to question; if the various notions that arrive for methodological procedures are really addressing valuable issues; how it is possible that we might be able to decide to dismiss an object sufficiently from the psychic occurrence, etc….