By the way, “the not so solid earth” guy I totally love his posts so my comments are an addition to his essays, rather than a condemnation.
I am not sure I like the term “theology”. Let’s just be honest: there is no theology without religion. Theology seems to me a way to have religious faith without having to admit it, as though if I have theology then I am better than those ignorant people who foolishly believe in religion.
That’s just me, though.
It is interesting to me how Philosophy means different things to different people. Personally I think philosophy is something that does that it is. But I get a sense that there are many people that view philosophy only as a particular way of reasoning within thought, that there are all sorts of types of reasonings that can be accomplished philosophically.
The first comment I have, the first thing that I notice stuck in my mind, is the idea that modernity is associated with no transcendental horizon. Granted, many people would like to talk about all sorts of logico-historico-traditional discursive manifestations, and indeed these develop ‘layers’ as “not so solid earth” guy has talked about in a post long ago, in a galaxy far far away, as a sort of sediment.
On the other hand, if I’m really trying to talk about what is actually occurring over being-involved with what we are actually doing, as when what I’m able to do coincides or otherwise occurs within “thinking”, then I think we must enter into the contradiction that much of everyone wants to avoid in our human commonality of metaphysical being. And this is to say that so long as we entertain ideas within “thought”, so much as thought is the ubiquitous and impenetrable ground of existence that human beings can be involved with, there have we found the modern transcendental horizon, for anything that is known is known within possibility. And I say this because anything anyone would put into discourse automatically depends upon this transcendental horizon; every idea is an idea of something that is not the idea. If there is an idea that is only an idea, then it is nothing; we begin to get an inkling of what modern being is about then: limit and exploitation that come about through the effort invested of believing the contents of ideas.
So what we are really talking about when we are talking about what is actually occurring is not so much the either/or ideal, and actually more what is absurd in the Kierkegaardian sense. Contrary to what (post-) modern religions want to posit of Kierkegaard, he is talking less about an “either/or” rational human existence, and more about what is rational outside of the either/or correlation. And so I say that what is absurd is what does not lie within the entirety of ontological ubiquity called “thought”, but is likewise not “irrational”. And again this is not an either or proposition; it is an “and” proposal.
And (lol) coincidently I think this is exactly what the Peterson/Zizek debate handled dialectically, what so many commentators completely missed. See my posts just before this one; not the one on Kant , but you could check that one out also.
We are involved with what we are able to do. The better manner of getting outside the modern correlation is thus to look at what people are doing, rather than what their argument is trying to prove. Find the view upon things while understanding the content as well; that is, not merely retain focus on the content as though it is all of everything.
The next comment I have has to do with technology. I think often people have a very narrow sense of what technology is. Whenever I see the word technology I always read it in context. If I’m reading Newsweek or Wired or something Then I know to expect that the authors are talking about a very narrow idea, a very specific and practical idea of what technology is. It is curious to me that people extend this narrow idea of technology into philosophy, and claim that narrowness as philosophy as opposed to thinking philosophically about everything that is in the world. To me it seems kind of reverse of what is supposed to happen with philosophy. Indeed; was it Badiou who said that philosophy is not something that is ever put down?
Personally, Philosophy is not something that I do at times, like watching TV or reading a book, like going swimming or walking my dog. I don’t understand philosophy in the context of various things that I do in my day. I mean, I am able to understand how philosophy can fit into that kind of approach towards life, but I am not really one that naturally segregates my life into various activities such that the most basic thing that I am is a thinking human being. I am a philosopher; thinking is part of philosophy. In fact it is difficult for me to segregate the idea of a human being from philosophy. And I suppose that’s why I problematize thought as the significant feature of being, both the human being as well as the object of philosophy.
So for me philosophy is primary, inseparable, identifying. And so when I am in the context of philosophy and people mention technology I already understand Technology as something that I cannot escape, as something that is innate and inherent to thinking philosophically about the human being. In other words, I think the human being, philosophy and technology are foundational aspects of existence. To not include these three aspects in activity — somehow it makes me think of something else, something that is, to be honest, quite postmodern and significantly religious.
If someone is making an argument about the human beings’relationship to technology I generally understand them as viewing the world through the eyes of the central thinker, which then moves towards privilege by segregating existence.
In other words, the people that are thinking of technology as something that the central thinking human being uses, which is to say, something that is essentially segregate from being — such people are probably involved with understanding what I’m saying as a critique, which is to say, that I’m pointing out something that is incorrect in the way that people might be understanding things. And this is where I get into contradiction, absurdity. As I say; if we are to find truth we have to look into the contradiction and inhabit that space. More than a few people of intelligence and with knowledge — and I don’t mean like a Buddhist saint or “authentic Christian” necessarily or some sort of enlightened spiritual being or some Big idea like that — actual real people who live very regular and significant lives, call this kind of in-habitation of contradiction as embodiment.
What this means is I am simultaneously calling out a certain kind of approach to viewing the world, while also showing that such a view is not incorrect: it is both correct and incorrect. Lol. It is correct in that people indeed are thinking that way, i.e. viewing the world through the either/or condition of the transcendental horizon, and are indeed validated in that view. But as well, the adherence to that view as the singular truth under which or against which everything else in the universe, which all human beings are part of that universe, must be included, I submit is an incorrect understanding of what is occurring. As well, what I need to address to the either/or condition is that I’m not excluding myself from the indictment that I am making; this is to say that I’m not accusing people of something that I am not involved with.
I wonder if anyone will go back and listen to the Zizek/Peterson debate in mind if this post.
Btw: Here is another example of complete ignorance posing as knowledge:
Meg Hanson doesn’t know what she is even speaking of. She is regurgitating poop 💩 I mean pop retorhic without even a hint that her opinion has been fed to her. She is absolutely to epitome of Zizek’s argument, and she is utterly unable to see it.
–In truth, each man is a caricature of a public intellectual—entertainers rather than leaders. They both excel in provoking strong reactions from their detractors. To many, Peterson is nothing more than an anti-PC muppet come to life (imagine if Kermit got really into race science), while Žižek reminds some of a “raccoon who lived in a dumpster behind a university’s library who was transformed into a human by a witch” (and thanks to his film career, you can watch him drown in Titanic).
oh wow.I gotta make a post about this one.