Monthly Archives: March 2018



Just before I had read the comment that mentioned consumption which prompted the Comments on the Stoned Ape (the previous post), I happened to be listening to some NPR on the radio. That word (consumer, consume, consumption) was used a bunch in the story I was listening to and I began to wonder about it. The news story was interviewing someone about the US economy and he kept saying “consumers” and “consume”. Of course I knew what he meant, but I could not help ponder if indeed I consume things in the manner he was speaking.

I doubted it, and I think through this doubt I could understand that he was just using a term to describe certain aspects and functioning of analyses of the flow of products and money, and a mechanism for that flow is ‘consumption’.

But as I listened, I also realized I did not listen to what he was saying and interpret it in that way at first; I indeed listened and understood that he was talking about me, a consumer, and a bunch of people like me, who are consumers, and the economy will behave like that and that because I and other people are indeed consumers.

The point I think I came upon is that despite what term he is using for his description of his equasions, I do not consume things in the manner he is suggesting that the ‘group of people that are consumers’ do. And I don’t think anyone does, or, maybe most people do. These could be mutually exclusive categories.

Nevertheless, for one; I do not consume TV shows. I do consume food and water and intoxicants, maybe even forms of air. But I do not consume solar panels or couches. I do not consume the beach, sun, ocean and breezes. We do not. Rather, only in the context of his report and analysis does anyone consume such things. But he speaks to us as if we do, and I think one of the problems, one of the features of our type of capitalism right now could be that we default to Be what people who are presumed to know, say about us. It is possible, then, to understand that capitalism could be not so much a ubiquitous great system of the exchange of goods, and maybe a little more but not entirely a way of speaking. More significantly, it could very well be a manner of appropriating what is said; the issue could be more the manner we come upon objects in the world.

I am not saying that his analysis is incorrect, but that people tend to identify their Being human, often enough, with what (terms) people, who do various jobs or have an amount of authority, use to place the human Being into their equasion. (To live in another persons dream is a nightmare!)

Further; this seems to be a situation that the majority of individual people cannot and will not consider nor think had any significance at all, or if they do, it only has enough significance to get them to discuss something philosophical over a beer, maybe. Thus, such notice, is not the suggestion that we need to educate everyone on how they are being determined by human agencies that they are not seeing or agreeing with. Such people simply don’t care; most people simply cannot view the influences that other agencies have on their Being. If one thinks about some opinions of Chinese citizens have about their government: Despite what flaws the government might have, the general opinion is that is works pretty well.

Thus I would say that for the most part it is not our job to educate people that they are being taken advantage of, simply because those people are generally happy and do not and cannot conceive the extent that they are being manipulated. This is modern humanity, and indeed, to the sour of many modern apologists, it is humanity at all times. No matter what education is implemented, such people will only still yet be lead by what is being said. Often, no matter what one is taught, no matter what deep insight to which one thinks they are educating people, that person will most often merely understand that they have to speak in a certain manner, and that such a manner is the ‘right’ way to speak about things.

Something else is in play, then; something more that what we call ‘liberal education’.

Comments upon The Stoned Ape.

Hesiod over at Hesiod’s Corner made a comment about my
The Stoned Ape post, to which I am posting the following reply:

I hadnt considered that consumerist view upon this picture; it does make sense to it, and perhaps in a manner you may or may not be aware of.

I am not sure who painted this picture…


, but I got it off of the Terrence Mckenna site. Though my opinions around Mckenna and his ideas roll vast to yea and nay, I nevertheless have a quite involved opinion.

Lets see If I can be somewhat succinct and to the point. Lol. I will assume that you are not familiar with Terrence Mckenna.

Philosophically, this topic is quite involved; that’s why I write books  But, I do tend to side on evolution, rather than “hand of God” type speculations, some of which can include the phenomenalist ideals of reality contained in discourse, where we “appear in the world”.

So, if we can realize what evolution must mean from a pure stand point, then there is a lot going on, again, quite philosophically.

This picture: What I see in it and understand of it is a kind of ‘reverse’ view from the “bad” consumer view.

The ape is sitting on a mushroom; in particular the Fly agaric mushroom. Mckenna’s ideas are quite distasteful for those who like to center themselves in the Big Logos, the Reason God with which many philosophers like to hold communion with, because Mckenna did drugs and in fact advocated that people do “heroic” amounts of psychedelics. Most people do not like to include intoxication and its affects in their ideas of what may be rational.

His basic principle is that apes ate plants such as Camellia sinensis, Coffea, marijuana, and many other intoxicating plants, many of which were poisonous and deadly, but some that were poisonous but not quite deadly. We can find numerous examples of animals eating intoxicating plants for no other purpose that to get high; early hominids most probably ate substances that got them high also, even if accidentally. At some point they came across plants that had psychotropic substances, such as N,N-Dimethyltryptamine, Muscimol, psilocybin and psilocin, and these substances’ interaction with chemistry particular to hominids is what brought about what we know as (human) consciousness. The discussions and arguments are somewhat involved and lengthy, but that’s the kernel of it.

This is the “stoned ape” idea. The idea is that we are still stoned, not special, just ‘stoned’.


This is appearing to make more and more sense with philosophy, as I will be discussing in my coming book (without any reference to the Stoned Ape idea, btw, lol).

In response to the consumerist idea, though; if we include ourselves as not exceptional in the universe, then it is possible that all objects occur equally, effecting and or sensing one another through various relations that are come upon in the due course of the objects being objecs in themselves. If we keep in mind that human beings are not exceptional, as also every other object also is (not exceptional), then we should be able to understand that the very idea of ‘consumption’, the object that we call ‘consumption’, this “thing” that appears in the universe as the object ‘consumption’, is likewise doing the same thing human beings think we are doing, but unto itself. Likewise, all objects that we see ourselves (as centrist beings) consuming, might be consuming us. It is possible, then, that our own consumption is not a problem that has repercussions that will lead us to destruction or some compromised state of being human; it may be that we are involved with the universe in the same manner that it is involved with us, so that we could actually be “being drawn” into the universe through these ‘consumer’ relations with other universal (consuming) objects.

So it may be that we a stoned consumerist ape, but it may not necessarily mean that something is wrong.

The Stoned Ape.

The Rational Animal.

“The philosophical process could be described as a human being noticing and then transcending her animal condition of the moment. It is thus the process of coming to the full rationality of the human animal for the time, and describing it. The description is thus the symbolic culmination of irony, at once only knowing of the pure knowledge of her animal rationale but then also describing it to a full systematic which is then viewed to be speaking about something that is the furthest point that rationality has stepped from her animality. ”

The Philosophical Hack.


Might we discern a philosophy’s secretly denied reliance upon a transcendent other and its special communion with such a theological entity by its intricate and nimble arguments and proposals? And then judge its veracity by the activity it evidences and what it actually does?

Could the most valued of Philosophy be that which decries its special place? That which does the most service to the existence around it?