Free Speech is Downstream from Territory. 

REBLOG HERE.

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I have pondered for a while what Soren Kierkegaard talks about. We can talk about his points elsewhere, but, as I have said elsewhere, my first concern with him was how what he wrote was so obvious to me right off the bat. Then subsequent to my first encountering him, I found that the general opinion is that his works are not very easy to understand; this perplexed me.

After grappling with the possibility and significance of this apparent direct and unclouded communication, I began to consider that this was not a universal human situation. What I mean is, when I spoke about this strange situation with other people, it likewise became obvious to me that they did not have the same experience with the text. It was not that they necessarily misunderstood K, or had a different opinion, rather, it was that I could tell that they had come to these understandings of K by a different manner than I did, a different route, and because of this different manner, they were evidencing, what I saw, as a basic misunderstanding of him; the understanding I had was somehow and oddly different. It was as if in considering a table, they were taking the veneer of wood grain as the truth of the material of the table, whereas the table was made of plastic; somehow I already knew the table was plastic covered by a coating made to look like wood.

Nevertheless, and despite the route and substantive meaning, I did find that a few people understood what I was coming to see: That this feature of Being human that K seems to strike so resoundingly, is not founded in a common human sort, but indeed must have arisen with a particular manner of knowing things; in order to understand what he is saying (that the table is plastic, not that he is describing the ‘plasticity’), one must have already had a sort of “informing primer”, so to speak. But this is not some academic educational listing of bullet points or necessarily involved study of the object-terms and definitional clauses of his essays; one must have had been informed underneath his awareness that certain things were the case, certain organizations of clauses, particular formations of of conceptual cement, if you will, that went into the kind of semantic scheme that one uses to even be able to understand anything at all. This must be the case because of the particular kind of event that must have been at work as the impetus for his work; for all his works talk about the same thing. I hypothesized that Kierkegaard’s writings are the product of a particular cultural manifest, and that part of this manifest is two ways of coming upon real things, that the manner that consciousness deals with the particular cultural appropriation of objects is to develop a bifurcated possibility of choice.

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When we get round the possibility that Kierkegaard himself is accessible through a consideration of all of his expressions taken as objective representations of his inner self, that someone we may get to know K’s inside from the outside, then we may begin to consider a different manner of understanding worlds. When we understand this is not merely a subjective manner of individual and separate brains coming upon an objective universe through different semantic organizations, but more a psychoanalytical situation, then we can also appreciate this post of the LINK above.  We can begin to see that cultural appropriation of objects is the common manner of consciousness operating; the various manners of maintaining of subject-object duality for the sake of an inclusive foundational category (human, world, universe, etc…) is but one manner of staking out territory for the purpose of speaking about things in a particular way. For the issue concerns when we might find and actual ground of universal scientific objectivity, against which humans have historically merely been in a “conceptual superstition”.

I was brought to Kierkegaard here because K speaks about such conventional territory as itself a territory where human beings are allowed only to think (or speak) about things in a particular manner, referencing particular and common ways of understanding objects: Belief and faith are the real operational manners through which a human being is supposed to present herself: We should be free and territorialized; but Kierkegaard seems to be speaking toward the out side of this kind of freedom. We can also find Delusional Guitar Players here (Delueze and Guattari –lol) with their de-ontology and de-territorial proposals. But the problem is then further aggravated when such “de-” is taken in stride to indicate a territory that is not territorialized (we could get into Francois Laurelle here); instead of describing a territory by which we inscribe ourselves as another unitive (albeit schizophrenic) entity, Kierkegaard perpetually places us in an authority that is again retracted from its (existence/post-modern) mechanistic horrifying present zen future modern human projection. The Delusional Guitar Players was describing a state that would quickly find itself, ironically, deterritorialized in its foundations, to be, basically, anachronistic except as a modern religious apology. Sure, sometimes we should be polite and mind our manners…

We are indeed still modern after all….

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