I invite you to engage with the discussion about how a subject of mental health comes to know itself in reality.
Or, engage right here in the comments.
I invite you to engage with the discussion about how a subject of mental health comes to know itself in reality.
Or, engage right here in the comments.
The overarching proposal is that mental health has the greatest explanatory power for what is occurring in reality. I recognize that this cannot be proven through what I call the conventional philosophic approach in things. Hence, in order to show the veracity of the proposal, a different philosophical method is called for.
My work concerns this different approach, the object of which I name true.
“The Philosophical Hack uses Slavoj Zizek’s book ‘Event’ as a platform from which to hack into philosophy. A hack is someone who is adept in technology and standard methods but is not employed to make marketed products. Yet in another sense, a hack is a repeated application of a specific yet broad algorithmic protocol upon a closed problematic space. The role of the hack is at once to disrupt and to consolidate. The hack is a check on the security of closed functional systems, as well as the impetus for its growth. Defining this problematic space through a careful assault on weak points in the philosophical facade, Nathaniel offers us a way into a science of philosophy. Mr. Nathaniel is writing to a wide intelligent audience in such a way that the philosophical mind will not be ostracized but will indeed be challenged. It is indeed a philosophical hack.”
— Read on www.lulu.com/shop/cedric-nathaniel/the-object-of-the-subject/ebook/product-24228206.html
What is a Philosophical Hack? The answer is quite philosophical. 🙂
But in this philosophy a number of things are challenged which then indicate that the hack must arrive from an aspect or element that exists which is not philosophical. This is a sort of truism: A thing cannot be in relation to another thing unless itself is first a thing. This is the problem with philosophy as we know it: Philosophy depends upon as it actively re-inscribes and enforces a particular regimen of power of bringing into existence the absolute truth of the universe; namely, in this case, everything is relative. Relativity is not a natural absolute and essential
truth that we come up on through our human ability of reason, it is a particular establishment of power.
One of the first imperatives of the philosophical hack thus must outline or bring into view not merely the postmodern critique of power which then ironically replays itself to maintain the systems of modern power already in play, and at that, as it is supposed to be bringing about emancipation or a removal from of that very power-state, but more how this power itself is not an omnipresent and omnipotent aspect of a fixed and closed absolute real universe.
Key is the disconcern the hack employs in its effort for truth. Not merely another power play of false promises but indeed a recognizing of truth about humanity and the universe in-itself. Indeed it is less a disruption than a revealing despite populism and identity politics.
The Philosophical Hack uses analogy with terms borrowed from what we know of science to describe the issues involved in being able to identify a thing that is called philosophy: Quantum physics is a project of physical description which does not comply nor answer to what we generally call classical mechanics. Quantum physics is nevertheless a viable and true manner (albeit theoretical) of coming upon –and application of — the world, but indeed its methods and concepts do not fit nor concord with classical conceptions of the world, even while quantum conceptions may explain the classical in manners which classical physics cannot reconcile or even agree with; both nevertheless function and operate.
Presently, philosophy is caught in a “classical” , or what philosophers have called correlational, mode, what I have called together as a true form of subjectivity (subject-object duality) to no longer challenge and to thus identify as conventional philosophy. The key to this move is thus to see that just as quantum physics does not negate, invalidate how classical mechanics indeed operates and functions, the identification (the operations of the hack) does not invalidate nor argue against the modes of conventional philosophy, even while it may challenge its method towards absolutism (in whatever forms its takes). Rather, the hack consolidates objects unto themselves by showing the weaknesses in the systemic facade. This move thus concerns an orientation upon objects because the hack allows conventional philosophy to be itself, as a thing in-itself to function as its does. The move is thus two-fold, unilaterally dual in its estimations and methods.
The book by Cedric Nathaniel is involved with the the first efforts to make visible what is invisible and sacrosanct to the conventional philosophical mode.
THE PHILOSOPHICAL HACK: The Concluding Unscientific Postscript to Event.
THE SECOND PART. Coming to a thought near you.x
From the Philosophical Hack (out soon):
Laruelle’s is the ‘best’ conventional proof of what cannot be proven through the conventional method. I have already spoken about the distinction between Laruelle’s and my terms. Laruelle distinguishes his project by asserting a positive withdraw in reference to the real common occurrence of philosophy, to call his Non-philosophy a state that purports to communicate this alternate unity (that he calls “real”) must be more real, yet in terms by which its placement is ultimately a contradiction of the ‘philosophical’ terms; whereas mine remains in the positive stance to indicate philosophy as the proper domain of the issue, I then refer to the common occurrence of philosophy as conventional. He likewise implicitly, if not explicitly, asserts that his Nonphilosophy is a better or ‘more true’ statement of what is actually real, where as I simply place reality with what is common,. What is not common, in my view, thus, in reference to this common state, not real. The true issue with Laruelle’s Non-philosophy is it falls into so many contradictory and accusatory pitfalls that it is basically and ironically non-productive to discuss what he could possibly mean as a philosophical position (ironically, it is called non-philosophy); but his point is aptly illustrated despite the easily discerned conventional problems. The most overt of these problems is that in order to agree with his proposal to be able to argue from it, in most conventional cases, one must inevitably and ultimately end up using exactly his phrasings; this is to say that regardless of what anyone want to argue about the veracity of his proposals, an extended rebuttal of his ideas will bring the proponent to have to quote him exactly as a responsive defense. This facet brings accusations of the religious quality of his (non-)philosophy; because the only way to argue with his proposals is to use his exact definitions, which then denies that the rebuttal has any grip on what could be an effective argument to the contrary. The end result is that one merely understands what Laruelle is saying, but really there in no point in arguing his points (as a proponent of them), except that the proponent might then be less a philosopher than a religious convert. The ultimate point of his (non) philosophy thereby can argue the religiousness of conventional philosophy as a whole, because often enough, the same will apply by extension. Thus, we can safely say that to argue his (non-)philosophy without quoting him exactly or using his exactly phrasing or having a firm working knowledge of his definitional lexicon is to misunderstand what he is saying, which begs the question if indeed he is living in his own personal and isolated reality –for how are we able to ground his assertions in any experience but his own except to admit he is a kind of prophet? Thus his position, though valid, represents a condition of philosophy itself that is best “passed over in silence”.
The point of this explanation is to indicate the ridiculousness of taking what can be seen as the most rigorous presentation of non–philosophy as if it is indeed a philosophy.
Also, it shows in relief how my explanation will be said to not understand what Laurel is saying, for various philosophical reasons. Then, ultimately, we will find that there is nothing one can say to the people who consider themselves “non philosophers” to tell them anything about how they might be a little off in their reckoning, so it is best just to let them be on their own, Being, as they are, so correct in their ideals.
REPOST of THRE-POUND-BRAIN’s no results for ‘Cognitive Psychology of Philosophy’
and reply and reply, of Baker question, then my answer…
(please check out his full essay and the comments if you are intreated in the whole thing)
April 13, 2017 at 9:30 am
“I don’t think I get it. So the racial theories of the Nazi’s were appropriate to the particular kind of being they were interested in?”
April 13, 2017 at 11:00 am
“The issue is not whether there is ethical value. Of course there is.
The issue is involved in the arena where I am not disagreeing with you. Don’t get me wrong; I live for disagreement and argument; I work to be shown where I am incorrect; to me, that is the point of discussion. But the point of contention is how it is that I can agree with what you are saying, yet, somehow, you defend against me having that understanding of you, as if how I am agreeing with you is based on an incorrect appraisal of you.
I am playing with the idea around how Foucault says it in the intro to “The Order of Things”. Basically he says in one of the last point there, that he rejects the idea of some transcendence, some sort of spiritual or consciousness that resides apart somewhere. He thus is one of the first (I think) to actually say that he looks at things as upon a horizontal plane.
I agree with his sentiment, so far a existentialism in the larger sense goes (not necessarily as the academic category goes). Discourse is all we are dealing with; there is nothing outside of discourse that we are able to deal with. OOO and SR and such are good religious apologies, but I get into that elsewhere.
So, if this is the case, if there is no getting outside of discourse, then there is the problem of agreement. We get into the PMs then.
See, I notice that you are and have noticed the same things and issue that I have. and even much of the conclusions you come to are so close, but then I find that you fall into, what I might call, a kind of dogmatism that excludes me from understanding you, that it appears you place as a condition upon your rhetoric so to keep me from you, or to uphold a kind of exclusionism.
I think PeterJ could be onto something with his latest comment.
But I think it is more that meaning itself, discourse itself, does not unfold or present itself upon a inclusive plane. Discourse itself may set upon such a horizon, but then we get into (as you have noted here and there) heuristic problems. But I think it is in this moment, at this juncture that you may be pulling the ‘non-transcedntal’ clause down to blanket and protect your ‘personal heuristic’, so to speak, As if, to use a non-phil idea, in the last instance you deny all that has come to you to bring a certain ‘open-ended’ conclusion, and ‘close’ the meaning.
To me, this is a methodological maxim, a procedural constant of what is ‘philosophy’. It, as Laruelle, ‘relies upon a prior decision’ in order to establish identity.
Perhaps this is why I wonder about your science. Science, as a pure kind of endeavor (never mind Latour right now), just ‘does’. The identities is deals with are not philosophical argued but are grounded in a different kind of ‘substantiating material’ than that of philosophical identity. This is why philosophy is not ‘wrong’, it is merely ‘doing what it does’ and is also why I call for a clearing up of philosophy, its domain, and what problems it is capable of addressing.”
And, yes. The racial theories of the Nazi’s were appropriate to the type of Being they were interested in, which we could say, is the Being of the Spirit which is now destitute in its approximations.
Discourse may function upon a horizontal plane, but it is downright Un-ethical and offensive to understand Hegel in his more blatant presentations.
From “Christo-Fiction”, by Francois Laruelle:
On the next page he then goes on to say
“one might perhaps speak of a subject … as one would speak of it not in terms of consciousness but rather in terms of a lived of a man, understood philosophically and religiously since it is the material or the object that determines the relevance of our project.”
For a description of this case, and the examples of the problem already resolved, see my book “Nonphilosophy and Aphilosophy“.
And ask yourself: how is it possible that I have said just as much in my blog as well as my books before I had even barely read anything about non-philosophy. Indeed both of my books are described to be concerned with one’s orientation upon objects.
Then, If you are not already content with the answer you give yourself, then go back to the beginning of my blog and begin to read.
And ask yourself the question again.
Evidence and verification.
The beginning of this blog began with my question upon L of why he’s using jargon to convey a simple idea; in short why is he in bad faith.
It is not difficult for one to notice when they read my early essays of this blog that I had very little practical knowledge of Lorelle or his books, and yet indeed I knew exactly what he was talking about from the very first couple sentences I ever read of him. As I have said earlier in my blog, once a person understands the point of contention the rest follows automatically. One needs only gain an understanding of what vector and author is moving along, because there are only so many things to be said about the situation at hand. One of course can take one of these limited avenues and use it to say many other things, what I call issues of subsequence, and then the further question arises of whether these authors understand that their issues are indeed of subsequence and if they acknowledge the common factors of the issue at hand.
This is what I will be referring to when I speak about the significant event and the pocket veto. Through these vehicle terms we will be able to understand how various authors are able to come to their respective arguments. We thereby will be giving a description of how arguments arrive in their placement and meaning; this will not be so much another argument but rather will be a description, like a forensics of philosophical method. Because, as L notes, Philosophy (what I call conventional philosophy or conventional method) is indeed theology, and in so much as philosophy may be involved in discerning a proper ontology, it is rather more involved in developing a dogmatic religious cosmology.
Perhaps the title should have included “non-philosophy”. lol
This talk concerns the opening whereby philosophy is indicated to its method through the ending that supersedes its domain. Specifically, and in the context of Francois Laruelle’s “Christo-fiction“, that which supersedes any conventional appropriation is the quantum. In particular, there is no philosophical posture that is able to bring any feasible critique against its own effective omniscience, omnipotence and proposed as assumed omnipresence. The indictment is made unto its method, which is the argumentative method that is made by agents of transcendence. This alternate posture is thus outside of (conventional) philosophy’s purview, since its route is one of scientific verification over the conventional argumentative method. This alternative method is thus of allowing for a particular framework in which philosophical experiments are allowed, but it no longer includes the framework within its domain of critique.
But we are only at the very preliminary stages of this work; we are in the long game. This talk is an attempt to lay the theoretical groundwork (the breaking of ground has already occurred with the likes of Laruelle, Badiou, Zizek and Latour, to mention only the few still living), to describe some of the conditions by which such a foundation is needed and will be laid. It departs, albeit significantly, with the recurrence embedded in the conventional method’s approach, whereby human beings have access to resources that while arising from some ‘unknown’ source (immanence, transcendence, biology, neurology, evolution, creation, or whatever…), a source that is never found but at all times presents itself within the discourse that proposes to be ‘finding it’ through the conventional method of delegated agents (what I say are ‘agents of transcendence’), nevertheless still function effectively to supply a true reality, elements of which I call ‘True Objects’; the delegation process instigated by humans is at all times assumed to have the support of providence, regardless of what people might assert as the discursive conditions of such providence (such argumentative establishments are redundant).
This alternative route, in its beginnings, is involved with the effort thereby of verification. Currently, seeing that the conventional philosophical method works to obscure facts, we are involved with creating an opening whereby the facts may be noted, upon which such a scientific method may be laid. The only way forward in the effort, it appears, is through the enactment of a partition.
(I just noticed that it cut off about the last six minutes of the talk. Sorry).
The first Webcast of the Philosophical Hack
I am finding, as I am reading “Christo Fiction”, that so far Laruelle touches upon all the same ideas that I do, yet using different terms than I do. And actually I think the terms I used are much more simple into the point; I do not need a large dictionary in order to discern for people to understand what I’m saying.
For example, L uses ‘vectoriellity’ and ‘vector’; I too have used this term in describing the situation. and I like how he says “the quarter turn”, because it really sets in relief how philosophy always wants to subtract, to deconstruct, to pull apart and divide, as Laurel says, to lay everything within the context of a prior decision. The idea of a quarter turn I think is a good illustration.
The point is though I think that his should be taken more as a discourse to be verified, and where it is argued against thereby might be a good indicator of a different order, a different orientation upon the object as I say, indeed a different vector of meaning is being placed upon a discourse that is ultimately foreign to that appropriation.
As i say the first order must be that of verifying, of placing a description of the matter at hand out for others to see so that others may verify that indeed what is being addressed is the same object. The view that sees such discourse as an argument or a promotion of a set of beliefs should be seen in its proper context, which is in Ls case and my case, a different vector than what is being evidenced with us, and consistent with L, without having to reduce his discourse to some sort of self aggrandization: for indeed the self aggrandizing is in the approach by the real identity. So when we begin to understand what he means by a unilateral duality, we have to also apply the very meaning to the situation that is being apprehended. The question: how is it possible that I know what Lorelle is saying? Do I make an argument for the reason why I know? Do I deny that he’s talking about a fact of the matter ? or do I confirm that indeed he’s talking about the same object that I understand?
Of course, Terrence (Blake, at Agent Swarm) has a point, and it is a good point, a valid point, but it is a real point, the point that is made through the appropriation of Ls discourse as an argument or a proposal. So it is indeed that this real valid point does not address the matter at hand in the same vector as concerning L work and indeed my work. We consider such discussions of course, but in the last instance we should see that there is no overcoming what I am calling real faith, there is no convincing one through any sort of discourse that they should be converted to this understanding. This situation of complete discrepancy in meaning that cannot be bridged there by any sort of ‘banking theory’ of education is what I call a partition.
The question has got to be, what does it mean that at least me if not many other authors have come upon the same situation that L seems to be talking about? But more, how is it possible that people can disagree about it? What are they disagreeing about? Do not we already have an understanding of the object they seem to be referring to? And what is it that makes me want to refer to what is not the object, which is to say the supposed discourse about this object, to thereforesay that they are incorrect about the object ? In these moments , am I not merely referring to discourse as an object that is segregate or otherwise essentially separate from my appropriation of it in the same move that I am understanding of its meaning?
But I think the more significant question is how did I know what L was referring to before I even encountered any of his texts? Which is to say how is it possible that I came/come accross Ls books as a sort of first grade book on the subject that he addresses? How is it possible? With no prior education upon even who L is or was. Without any primer from any other philosophers or considerate material; how is it possible that L reads so simply.
And I don’t think I’m alone in this.
I think it’s more that people refuse to believe that a sort of ‘innate intelligence'(if you will) is going on within themselves. And this is the say that they have faith in the potential involved in redundancy to alleviate its condition from itself.
I for one do not think that is possible, and therefore call this impossibility, The bare fact of existence, a partition.
Below: from “Christo Fiction”, by Francois Laruelle.
In a manner of speaking, I sm asking for verification of the results of the experiment. The experiment is not Ls nor my writing. The writings are the results, that are asking for verification from those who have gone through the experiment.
“I am vger.”
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