THE MASSES AS OBJECT

WHEN MARGINALIZED RATIONALITIES REAR ITS UGLY HEAD: THE MASSES AS HYPEROBJECTS

https://thepostsecularblog.wordpress.com/2019/05/17/when-marginalized-rationalities-rear-its-ugly-head-the-masses-as-hyperobjects/
β€” Read on thepostsecularblog.wordpress.com/2019/05/17/when-marginalized-rationalities-rear-its-ugly-head-the-masses-as-hyperobjects/

great post!!

Yet/and… read on…

I am not sure that we need to use the term “hyper objects”. I think that term functions and works to miss the significance of objects in-themselves. if I were to use the term “hyper objects” in the context that I am understanding it, at least through this link post: It’s as though I am approaching a great significance, and as I get closer to it then all of a sudden I need to turn away and completely ignore and miss what the significance actually was and create my own subjective interpretation of what I actually never encountered. The speculative term “hyper object” is an evangelistic manner of retaining subjects under its theological dominion.

In a very real sense, it’s as though existentialism of the Sartean kind (revolting from the abyss) is in fact less a rational ontological truth, and more A functioning of religious theological dogma for the purposes of Establishing and maintaining a transcendental subject of offense (ubiquitous politics).

Nevertheless, This post link is a perfect extrapolation of the theme that Zizek mentions somewhat frequently here and there: The significance of modern critical theory and philosophy is that while it thinks it’s self as a player in social activism, it’s discourse has nothing to do with “the people”. The masses, or the people, cannot be appropriated by philosophy nor critical theory; rather, the appropriation links back to its own assertion of power, as though it is getting at something new; as I say in places and as Cedric Nathaniel will argue in his book, the world that is encompassed by modernity and postmodernity cannot even reach “the mass of people” except through denying that “the people” as a universal object actually exists in itself. This situation that philosophy/critical theory has gotten itself into is ultimately correlational unto itself. The issue thus is not how to get out of correlational existence, but how we deal with this fact.

This post is a perfect example of the motion that I just described: As soon as the people attempt to act for themselves, the agent of critical theory (and the general congregation/constituency of the theoretical religious body) have to impose and discount it, make it marketable, discount the people themselves because the people acting in themselves and for them selves actually exhibit a manner of existence which does not accord with the theological mandates of critical philosophical theory of the One Reality: The People exhibit no excess, no margin for profit. The irony of this contradictory activity is eternal, and is why we must locate such idealized activity within the envelope of transcendental law, A code of laws “given from God”.

I am excited that this post mentions GrahamHarman In what I see as an appropriate use of his philosophy in something that is not architecture — because this is the first post, even though he’s referencing an article from 2009 or something, that I’ve seen anyways, that is beginning to understand or somehow reflect upon the world as though it is filled with objects, and as well seems to be beginning to comprehend it self in the context of universal objects as opposed to a common humanity of inter-relating subjectivities. But but of course, this is not to say that there are not interrelating subjectivities, but only that The universe of interrelating subjectivities is not the only universe that can be known, and that indeed interrelating subjectivities are objects, or, is an object in itself.

The caveat to this, though, is that I fear that such theoreticians will still be involved in the attempt to reduce this kind of alterity, this disparity, to another common manner to link power to its absolute ideological object, and completely miss the significance that they almost came upon.

But in the meantime, like I said, at least people are beginning to notice them selves in the context of universal objects.

*

We are just beginning to see, to actually be able to view, what human beings do. We are just beginning. This is the long game…

….But all that is for other posts.

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