Direct Tangent 6.5: What I Think Is A Pretty Good Indication of My Position.

If I am saying so myself: this title is pretty fkg great; hilarious.
Anyways….

My reply to a comment by Mr. Adkins came out pretty good, so I’m posting it (with some editing):

Mr. Adkins: – “”There is no contradiction where there is radical duality”.

Also, the excerpt above is interesting, the one about there being ‘no illusions’. This may be true for non-philosophy and from the perspective of vision-in-One, but philosophy’s own belief-in-itself-as-in-the-real is the source of its transcendental Illusion, and the latter is veritably the same thing as its resistance, which is what non-philosophy, as science of philosophy, takes as its object.””

Direct Tangent 5.31: “- I submit that due to this doubling-back upon the “tatters”, non-philosophy will remain ‘unheard’ due to the persistent confusion that is the discussion of the philosophical object. Yet neither can be excluded since there are no illusions; I would say illusions only occur with the conventionally oriented.”

Yes, again: from your comment, it is difficult to believe that you are considering that what I write has any merit, since it appears that you only have glanced through my essays. For i agree and have said as much as your paragraph reply.

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There may indeed be no contradiction where there is radical duality, but the appearance of the explanation of it cannot avoid a contradicting duality. Even as I come upon the occasion of L’s work, I can only see it in reference to my particular experience, as an occasion-in-the-last-instance, so to speak, and this is a sublimated or reconciled form of duality in that i want or attempt to mean ‘my whole experience’. (I will address Slavoj Zizek’s comment on ‘love’ – we “do not love the whole world; we pick and choose what we love” – in a later post.) I see that L uses ‘radical’ in an attempt to release, or distinguish his meaning from what other typical or usually-philosophical meanings may be or have been proposed. The fact that he uses the term ‘radical’ must imply something that everyone commonly knows of the ‘usual’ meaning of of radical-ness or he would have chosen a different term.

Yet, I have problems with the ‘vision-in-One’. No matter how this is situated in meaning, he would not use the term ‘One’ if the usual meaning of ‘one’ was not operative somehow; neither would he have used the idea of ‘vision’. Any proposition of unity is a transcendental form (I will make my argument around this in an upcoming essay, I think); there is no situating a meaning of “oneness” without implicating some sort of “oneness” – that is unless he is speaking ironically. If his intent on using such ideas is to identify where such meaning lacks, and in this lack show exactly where non-philosophy resides or functions, then his idea is ironically solute: But I do not think he leaves his rhetoric open for such repetition; I think he is attempting to re-iterate a type of Hermeticism or ‘early’ Gnosticism so as to verify some sort of evolutionary progress of consciousness. The difference between what he is saying and what I am saying is quite a fine line, and I am working out how this line can be. ( with your help it seems 😉

The fact that I have come upon such presentation is revealed in duality, but unified by its being presented to me is a radical project; as i take it back to relinquish it again, without but absolutely with, transformed by my positional-absence (if i am also allowed to make up hyphenated terms and we can speak of it this way) – this is an ironic project. To deny duality through some assemblage of meaning does not negate duality, the meaning accounts for it. Hence philosophy and non-philosophy respectively, but my conventional methodology and philosophy, again respectively.

In this respect, I cannot expect a conventional agent to understand non-philosophy unless it is some thing to be comprehended, and not occasioned.

I may apprehend or comprehend that any and every manifestation and or presentation is really some sort of radical immanence, that I am included as instigator-receiver as well as passive catalyst and active resistor in the total scheme of meaning that includes what may be other-ness, that I am included totally just as what I may see as other beings are really part of my own radical immanence, but in a way that excludes the possibility of philosophically situating myself inclusively as that having providence or of ownership of other or others, or they me, and in such a way that we all thus co-participate in the democracy of strangers on or of or in a (non-)planar (non-)dimensional unilateral non-particular situational loci-circum-stance – it seems to me he is in a discursive process of describing a situation of positing without the necessity of its positing, attempting to describe how position is really movement and movement really position, like some quantum discourse or something. He is arranging giving terms, and this situating of meaning appears on the scene as contradictory; he is resolving innate philosophical contradictions through presenting “positive-negation”, of posing terms as if they are completed by including a negative with the positive, thus his preponderance of hyphen-terms. The need for such hyphens is due to dividing what is necessarily complicit and involved; where there is auto-polemic, hyphens are needed to overcome the division, to merge the dyadic meaning, for example, ‘non-philosophy’; where there is a suspended meaning, a meaning cleft from its counterpositional situation, hyphens are needed to emphasize the divisional position, such as, ‘vision-in-One’. But all of these terms, by their discursive manifestation, appear as positive. If the proposal is seen as not contradictory, that is, the situating of terms that supposedly encompass and thereby resolve the contradiction of ‘positive-negative’, then he is involved in the promotion of a particular method of truth, one that argues a true universe and by extension or reduction, the true object. The true object is a mythological proposition: its meaning is exactly transcendental, not immanent; yet, immanence is the mode of the mythological. There are no people who can behave radically in a radical sense who also can be known by others as such, it denies the very idea of radicality – except by two mutually exclusive moves: irony is in play, or, in as much as ‘radical’ is known in the same way or mode as one might be known as, say, a republican or democrat, passive or active, or short or tall. But if this latter is the case, then non-philosophy has no more or less baring upon truth, reality or existence than any other floating idea concerning proposed bases. Hence, the issue of non-philosophy’s presentation apparently contradicting is meaning. This is the summation of my accusation of Laruelle being in Bad Faith (see my earlier posts, and below).

When attempting to speak of the truth of reality and existence honestly and openly, there is usually, conventionally, no situating of meaning that avoids this; each situation carries the accounting-for element and the exclusive element. Indeed, Badiou, Lyotard, Foucault, even Bourdieu – probably all the postmodernistical French, all see this and express themselves against or in consideration of this phenomenon. Zizek does very well with this also. When the contradiction is taken as an indication of where truth indeed lay, instead of indicating where it falls short or fails, then we can begin to understand what is Radical: that non-philosophy is but one manner of situating terms to account for the truth, what Laruelle implicates by saying ‘knowledges’.

Though he would release himself from the philosophical imperative by ‘non’-ing everything, his result gains a re-circumscription, which is exactly an ideological assertion. When one sees that Laruelle part of a philosophical tradition, and his proposition is just the latest assertion-in-the-last-instance of what theorists in a certain tradition have been already developing using their various terms and attitudes (‘attitude’ like that of a flying plane’s angle of attack against the air) then his lack can be seen in obvious relief.

Bad faith is the condition of not seeing that ones object of faith is not true, a situation evident in a presentation the meaning of which is denied by the presentation. As i have said elsewhere; If Laruelle knows his proposition is true, then he is in bad faith by his presentation, or, if he agrees with the subsequent efforts that claim non-philosophy, then he is in bad faith due to his conventional orientation upon the term. Hence, I see my situating of terms to describe the situation as more precise and more inclusive of the facts. His jargon is unnecessary and forced, though it may be sufficient for the presentation. Unilateralization only resolves ironically, that is to say, it cannot be known or enacted and remain radical, unless, as I have said above, non-philosophy has no more or less validity than the reasons someone likes the Steelers better that the Dolphins in American football. And thus, it is very pertinent and revealing that he would even notice a question that has to do with whether or not humanity should be saved, because he sees his effort as a part of progress towards the true object.

My question has to do with this aspect of L’s work: what does it mean when a meaning accounts for is own lack? And, how is it possible to uphold or suspend the contradicting motion of appearance ? The answer is ironic. Hence I eagerly await the arrival of “Principles of Non-philosophy”, and “Future Christ”.

Direct Tangent 5.31: Radical, Immanence and Faith.

I hope you have a good appetite. We are at a table in a restaurant. Laruelle is my dinner partner in the seat next to me. He is having non-philosophy as his main dish; ironically, I have have opted for the buffet. There are others at our table but they have not been introduced. Many people come by our table and say hi, comment on what we are having or how nice the restaurant is, or the weather, and then disappear back into the restaurant. As I look around, I see other tables ordering ‘what he has’ and pointing to our table…

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This is a discussion of what may be ‘immanence’ and to this end, what may be ‘radical’, through an occasioning of non-philosophy.

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“There are no illusions. The message will leave a heritage in tattered pieces and interpretations. But it was difficult not to dispute the differend to its core. There will be complete confusion of the multiple, possible, and necessary effectuations of non-philosophy with its interpretations.”
from “Struggle and Utopia in the End Times of Philosophy” by Francois Laruelle.

“In so much as there may be a radical non-philosophical agent, its appearance in reality never is apprehended for what it is, except by those who see the truth of the manifestation, where it therein becomes the mere occasion for radical agency.”
from “Direction 5.18: Recant and Reoccasion” by Lance Kair.

“This is what the imperative of the radicality of immanence meant, to treat immanence in an immanent manner, not to make a new object out of it.”
Ibid. Laruelle.

Laruelle is the occasion for my work here. The significance of his premises are apparent, and the rest follows necessarily: once the issue is understood, the rest is obvious. Many, many, many will read me and argue that i do not thereby understand him, or will ask me to prove it. I will ‘prove it’ by stating the facts. Laruelle has also considered the facts; we are addressing the same issue but approaching it in different terms. What emerges subsequently is of the individual, and does not pertain to the truth of the premises necessarily, though it does sufficiently. The one who sees the parallax conjunction evident in these initial statements will need no discussion on the matter; his or her work will see in ours an occasion that verifies to them that they indeed know the truth of the matter. My problem with Laruelle was never that he is incorrect; my issue with L centers on why his is so shadowed in jargon and dressed in flattery – and if he himself is subject to the mirage (but I tend to think he is not). The truth does not disguise itself, nor does it appeal to tastes. But this does not mean there is no discussion to be had…

Some comments on the opening excerpts:

-In the first excerpt, Laruelle tells us that he recognizes that his effort, non-philosophy, will be taken as a philosophical object, that what may be an actual meaning of non-philosophy will be lost in the confusion, that non-philosophy’s “effectuations” will be commandeered by “interpretations”. The heritage that non-philosophy will leave in pieces will double back with interpretations of what occurred.

– I submit that due to this doubling-back upon the “tatters”, non-philosophy will remain ‘unheard’ due to the persistent confusion that is the discussion of the philosophical object. Yet neither can be excluded since there are no illusions; I would say illusions only occur with the conventionally oriented.

– The non-philosopher, what I could call the ‘radical agent’, is only comprehended by one who already understands what non-philosophy may be, but who may not have called it ‘non-philosophy’, and this one thereby has no need to present an interpretation of it, to make a philosophical object out of it, but instead sees non-philosophy as an occasion that verifies – not ‘tells it the way it is’ – the truth of the matter; that is, unless, as I see it, non-philosophy is proposed as, which is to say that L’s intension fulfills or otherwise acknowledges, an ironic ‘object’ of sorts.

-The question involved in the occasion here, then, is the discrepancy involved in the meanings inherent of these statements (above) taken individually and together. What can Laruelle be meaning by “immanence”? What does it mean for immanence to be treated in an immanent manner?

Most thoughtful people would say that immanence concerns or means, somehow, consistency or acceptance of or within oneself. The problem with such an idea is it means everyone already is behaving in this manner, and that the issue has to do with if they know, acknowledge or realize it or not. Then the question would be how is this possible; how can there be a bifurcation of the same movement? How can there be a ‘one being’ at odds with itself? We can get into the scientific convention of quantum physics later, but the question has to do with the usual answer. Rather, it is really the individual involved and concerned with a proper method that yields an inability to come upon immanence; that then brings a consolation that says immanence is attainable if one does the right things and applies the proper method. This method of consolation justifies the individual lack by reducing immanence to a religious, metaphysical or psychological idea that really means and has meant all along that one just needs to ‘be one’ with oneself, whether it is taken in a religious measure, such as atonement or confession or adhering to certain rituals or practices, or whether it denotes the individual coming to terms with his or her past, or doing some psychological work on the various issues and/or neuroses that are causing one to behave in a manner that is inconsistent with how one would rather be, is causing various problems in one’s life, or is otherwise preventing or hindering one from being comfortable in oneself or in other cases ‘being successful’. Noble and heartwarming as this intent and these activities may be, the proposed end result (objective) does not come close to immanence. It smells a lot like the super-mundane, utter ideological metaphysical pedestrianism, if not outright propaganda. But those so human-healthy will usually be the first to suggest that such activity is a spiritual exercise. What has occurred, though, is that what may be or have been true of ‘the spirit’ or the ‘spiritual’ has been deemed a type of misinterpretation, all this or that time just needing of discussion to figure out what it actually means or is. The discrepancy between the individual and his idea of himself thus marks a failure of the idea rather than the individual, or vice versa, instead of a failure of the scheme of meaning that has brought the idea as well as the individual to contradiction, which is to say, at odds. The method for correcting or reconciling the discrepancy is thus sought through the very scheme that establishes the problem in the first place. This is the method of philosophy, of bringing what may be various knowledges under one knowledge, of binding experience to a particular method of meaning, the discourse of the One Truth, the Universe of the True Object.

I would suggest then, that it is the negation (but not nullifying) of this type of thoughtful activity that Laruelle is up to with his non-philosophy (or at least he should be). Also, this is not my interpretation, rather, what is radical is that which is supposed to be the solution to the problem inherent of the scheme itself, and immanence is that condition that is thus let to knowledge once the scheme (of and in which the problem resides) has been fully renounced (the Name has been relinquished). But the question remains: How can this be?

Many will say this whole line of thought is ridiculous, but what we have here is exactly the condition of letting the concept come into existence through the phenomenon, rather than relying upon an equivocality of concept and phenomenon. It is not a matter of the term being solute with reality, but that such a solution denies other solutions. Hence my “conventional” and possibly Laruelle’s “philosophical” reality; yet, I see the real issue as centering on the ‘term’ and ones orientation upon the object. This cannot be estimated; that is, the reliance upon the equivocality that brings thought into a correspondent relation with (real) objects reveals the inherent over-determination already invested in the effort to produce a viable solution to the problem of reality: This over-determination is exactly transcendence and not immanence, radical or otherwise. The determination of reality must be precise in order for a true relation (or non-relation, as the case may be) to have any meaning at all: the determination must be not real. Otherwise, the meaning is exactly faith. For once the determination is true, no longer do we have reality equated to thoughts except through a mistaken willing of belief – but there exactly do we have difference. It is thus the ‘sameness’, the in-distinction that qualifies the philosophical movements that at once understand but still play the language games as if some progress can be or will be made due to the recognition, within which discussion abounds upon a transcending truth as everyone wills themselves into reality.

Thus, to come back to the individual’s inability to come upon immanence, this means that the individual is routinely unable, does not have the capacity, to renounce the problematic scheme wholesale, and so, as a human ideological-cultural motif, has deemed such ability, as well as any terms that might denote, refer or indicate such ability, to be false. The proper method – right action, right thought, etc…to mediation and yoga, to therapy, exercise or even medication, but also methods of negotiation, philosophical but also including economic, cultural and sociological methods – thus emerges in history toward the true ‘objective’ that has been determined in denial to never be a reconciliation of discrepant objects, but always the creation of problem within a posed solvent future, the mistaken past corrected by the future, which reveals precisely the ideological agenda of the conventional agent, as well as offers routes into cultural critique. Immanence at once is deemed an anachronistic and/or religious-metaphysical (read: false) notion for the sake of the transcendent truth, as well is absorbed into the conventional rhetoric to justify its reductive and unifying motion; immanence becomes an ideological justification of activity localized in the conventional agent. This last is why, i believe, Laruelle had to introduce radical immanence, to admit and assert poignantly and decisively what should not ever be confused -though it typically, habitually and persistently does – with, what I submit is a more precise terming, the conventional methodology.

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My research has found that other authors have and are indeed addressing reality through the same understanding, but that often the authors and their conventional agents quibble over the use of terms. So it is from this perspective that I join the discussion. As a substrate to my proposals, I must ask: How is it possible that I have come upon such knowledge?

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My posts have been growing rather lengthy. So I have decided to chop my essays into more easily digestible portions. This helps me to keep to more specific points, as well as develop a more sensible and consistent proposition.

So I will have a drink, and return from the buffet in a moment…

Direction 5.18: Recant and Reoccasion.

I am a bit hard-headed. I think most critical thinkers/philosophers are. I find this the best basic method for my endeavor, which is a grounding of my experience in discourse. In this effort I have come across, what I could call, using the most true, and possibly non-philosophical sense of the term, guru that have allowed me to make strides, such that one could make a certain sense of Socrates, “‘When two go together, one sees before the other” (Protagoras; 348d). Indeed, as of late, such a guru has made himself known to me through these posts; and i could say to him, nameste, but be mindfull not to get too caught up with conventional religious inferences, for beginning this essay with such a salutation forebodes a philosophical object over which I could become quite nauseous. Though i have not yet reached the primary, or grounded meaning of my argument, I have spent much of the foregoing essays and posts upon the secondary, or what could be called the conventional-objectival appearance of bad faith, and it is of the assertion that Laruelle is exhibiting this kind of bad faith that I recall. So I can say I withdraw my accusation that Laruelle is in bad faith, so far as one needs a philosophical basis by which to propose anything, since Laruelle does indeed admit the inherent polemical appearance of non-philosophy.

My proposal is that Laruelle is in bad faith by the presentation of his Non-philosophy. Many times I have reiterated what this means: the meaning of non-philosophy is denied in its presentation. More precisely, I was saying that the method, the proposing of terms through a scheme of definitional relation, contradicts the meaning of its premises, that it is inherently, hermenutically (ah ha!) contradictory. Basically, I was proposing that his non-philosophical ideas are philosophical in nature – a proposal based overtly in the secondary orientation – for my argument recedes where many probably see it as marching forth – an ideal motion which flies in the face philosophical effort, the sense of which I call Conventional Methodology.

So i reiterate as i recant; In the process of beginning is repetition. Perhaps all this might be more clear if I refer to the Preface of his Dictionary of Non-Philosophy, pages 1 & 2; here is the link:

https://53647d68-a-62cb3a1a-s-sites.googlegroups.com/site/nsrnicek/DictionaryNonPhilosophy.pdf?attachauth=ANoY7coaPXFFbg2rrirj7f4YuacR_fpuh3ADXmiJjBgwOtD9RYyz9tCPvYW_Ajr8pyRsHCw6CToTWiqSCL9E4b4HOgPw1xI1J10qneAeVrrPIGKdvOcrgikqzY55Zzx7HIlsrqYwKburyOdKFJCPkK_UZ4RUHxUbZHkwb3-G-d57UdmFj-208t8J0H9u__0FTfXHn60cnph-5uBcvlK1T-FiEy99L7tf9Uobmg1f_N1obJtCjdGpvZ0%3D&attredirects=1

[Wow; that’s a very long URL.]

If anyone has been following my posts, and watching the development of my argument – I have asked the question: does Laruelle see this contradiction that I see? It is of a true irony as well as justification of my process of doubt that I would have come upon the answer to this question in the first words of the preface of the first piece I had come across and read of non-philosophy, this Dictionary of the link above. I can only blame myself; I was curious and when i began reading at random places, just to get a rough idea of what non-philosophy could be, i became excited and within a few minutes i knew the basis of his whole presentation; I skipped the preface for the meat of the definitions. I moved from one to another of his terms and had little difficulty in seeing his points and how they might have come about. But indeed, if I would have started at the very beginning, I would have seen that Laruelle and I have not only a common understanding, but that indeed, both of us, have come across the significant issue. And as I have said before – but it could be that I am somewhat unread – I have only encountered a proper addressing of the significant issue in authors that are dead. The significant issue is reality and existence, and a proper addressing is something that what is usually understood as philosophy does not do or has not done. This is why it is significant that a long time before I ever even heard of non-philosophy, I coined a term to refer to my work: aphilosophy.

Aphilosophy was a tongue-in-cheek indication of my position through a stab at what i see as philosophical lack, but I assert that what I, and I might include Larurelle, am doing is philosophy, and by this confidence I then call what is typically called philosophy “conventional methodology”.

Again, to be clear with the elements termed: Laruelle has non-philosophy and philosophy, I have philosophy and conventional methodology, respectively. The reason why I use the term ‘philosophy’ in a proprietary manner, rather than a dismissive manner, has to do with how I am oriented upon reality. Conventional philosophy, as I merge the terms, as Laruelle also sees, never ends. This is so much the case that I cannot speak to say ‘reality’ without a persistent and continual rebuttal from the informed philosophical mind that the term ‘reality’ is problematic. The rebuttal will then proceed to present the various problems, which simply round out to “what do we mean by reality”, but will never find an end, never find a solution to the problem. The discussion thus starts in an arbitrary place, like, when I make a statement about reality, and then only develops, and this discussion has continued and will continue ad infinitum, resolving only with various momentary systems of thought that seemingly define reality in a scheme of definitions that appear solute or terminal, but then inevitably someone will problematize the scheme, and the whole discussion, that then appears to begin again, continues, developing a proper history and scheme of relations. This is exactly philosophy; it is a scheme of definitional relations that develop, present and rely upon a proper method of finding or coming to the truth.

I situate my work differently than Laruelle. Again; I see that Laruelle and I am in an effort of philosophy, of finding and presenting what is true, and because what is typically and usually known as philosophy (Laruelle sticks with this given term for his situation) never finds truth, but always claims to be (what is called truth in negotiation, or relative truth), I call it a conventional methodology, rather than philosophy.

Again, if one refers to the link, specifically pages 1 and 2, one will see that Laruelle uses the same term, methodology, but has chosen to call the element “doctrinal” what I have determined as “methodological”. His “methodological and disciplinary” he brings against the given of philosophy, and thus calls his position non-philosophy. I see that he uses the term “doctrinal” to indicate a type of religious type of effort, since doctrine is taught, or likewise able to be learned, but also it indicates that what is taught is promoted as good and true, if not right and correct. Thus our distinctions further conflate; such philosophy-doctrine/conventional methodology promotes a particular scheme of definitional relations as reflecting what is true and proper.

Our position, our premises are parallel; not the same, but stemming from the same basis of experience, or what one could say is the same experience of knowledge. Once this experience has become foundational, then the only issue is the term; that is, how to speak of it. Hence, one might see where or how I came across my initial provocation: why is Laruelle using such a complicated and jargonesque presentation?

Nevertheless, I seek here to explicate my terms as parallel to what he outlines his Preface, as i have been doing with other terms of his (see my posts on radical immanence and the quadripartite) that some may see that Laruelle and non-philosophy is not to be made into another philosophical object over which to debate, but to show or bring in the possibility that non-philosophy is but one way to speak about a basic, common issue; fundamentally then, the significant issue is not so much whether it is ‘philosophy’ or ‘conventional methodology’, ‘non-philosophy’ or ‘philosophy’, but rather the term, and one’s ontological existential orientation upon it.

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I will attempt to explicate Laruelle’s Preface and coordinate his meaning with what I have come upon, including describing non-philosophy’s appearance under the primary rubric of bad faith.

Non-philosophy is constituted under a double aspect: doctrinal, with the objective appearance of a philosophical type of thought; methodical and disciplinary, with a more theoretical than systematic will of extending its modes of argumentation and its vocabulary to all fundamental knowledges.”

Here it is: he evidences that he understands the contradiction of non-philosophy, as he spells it out as a polemical reality: the “methodological and disciplinary” indicates activity, as in method and type of activity, and the “doctrinal” indicates that the activity of non-philosophy necessarily appears as a philosophical object; which is to say, it appears on the scene toward a true object of discussion. Further, non-philosophy is more-like theory than a system that one can coordinate into understanding as its theoretical nature actually addresses what can be seen as the possibility that there is more than one type of knowledge, contrary to philosophy which brings all possibility of knowledge into its single, but segregate-relative domain; which is to say, philosophy binds all discussion in a motion of itself, to itself.

This much is sufficient to show that Laruelle appears an effort to bring about change through a proper communication. In as much as he affirms his position by determining his non-philosophy as a sort of ‘more correct’ description, as a correction of the philosophical mode, he is asserting righteousness as a sort of proper way of doing, which is to say, a proper method of thinking about reality and existence. It is thus through this ‘discipline’ of non-philosophical ‘method’ that he is promoting a way into reality-existence-being: it “extends its modes of argumentation” into all possibility of knowledge, and therefore is claiming to have a more complete or better comprehension or ability of application than philosophy.

I have difficulty with this presentation. I say that no distinction can be made without transforming itself – either distinctions – into a philosophical object: Laruelle risks nothing except his hope, that is, his faith that what he is saying will not be turned into a philosophical object. If this is the case, what we have is an element of conscious agent who is involved in a project of deception due to the inherent qualities involved in the activity of presenting it. What we have with L then is an agent that has taken total responsibility for the world and thus can do nothing but that he does, but is in denial of the capacities of the mode of non-philosophy as subject to the determinations of philosophy. The very fact that I am discussing what he may be saying makes non-philosophy de facto (as Laruelle says above) a philosophical object. In as much as non-philosophy is capable of being communicated with its meaning intact we have a radical agent, one that defies all philosophical modes and operations, including that there are other comprehending agents who might learn how to apply non-philosophical methods. It becomes obvious, then, that Laruelle is involved with a positive orientation upon the world, an effort that seeks to change the parameters or representations or meanings of symbols that sustain the world. But in as much as he may be a radical agent, he is speaking nothing more than what is being said, and putting out into the world the world that he cannot but help in manifesting as a radical agent.

Basically, such a world that seeks to discuss the radical agent, the non-philosopher, as if he or she may have discussable qualities as a philosophical object, thus finds that the radical agent only manifests against a common agent, what one could say is a conventional agent, and it is here we have the repetition of the categories of this discussion: one includes, one excludes – is a world that is unified under a common rubric of meaning such that they might discuss the various possibilities of non-philosophy. Such a world cannot be some sort of illusion; it is reality, but, in that it has missed the radical agent for the object-agent, such a world is a “conventional” world. It is generated, manifested and perpetuated through such discussed terms, and thus proports a proper method. Hence, this world, that cannot be said to be a world because of the philosophical discursive determinants which reject such a conception due to its dissecting and incising contingent protocols of truth for what is real – I say such a world is real by virtue of conventional methodology, what Laruelle calls ‘philosophy’ or the ‘philosophical reality’.

While Laruelle situates his position to indicate the distinction, the distinction must necessarily collapse in on itself. This is the primary meaning of bad faith, and it is admitted in his Preface. His meaning indicates a position that cannot be discussed for its truth is manifest, but the manifestation of the description of the position cannot help but incite discussion as to its proper meaning. The orbiting discussion concerning non-philosophy that ensues reduces what might have been ‘radical’ to not only a proper (must I say: conventional) truth, but assumes as it indites the proper way to come about non-philosophically: it thus falls firmly in the realm of conventional methodology.

Hence, what he has situated, because his situation is that of indicating only this dyad, the one and the two, and that his situation is that of promoting a discussion along particular lines such that there is discussion that is particularly non-philosophical by definition, his contradiction is entirely with the conventional methodology, and reveals nothing more than a correct method to those who supposedly understand him. Yet, if he is to say that his understanding is confluent with the discussion about non-philosophy, then he is in bad faith since the meaning of his non-philosophical “theory” would denote that there is nothing to be discussed about it, i.e. that it reflects the truth, such that those who do indeed understand what he is saying really thus take it as a statement of the truth that verifies and confirms to those who already had come upon the truth that they are indeed correct and likewise have nothing to do than what is and has been set before them. For as Laruelle says himself: “Non-philosophy does not attach itself to a particular tradition, for it is a theory and a pragmatics of all actual or possible philosophy, past or to come.” It does not even attach itself to itself, but is indeed an occasion, an observed thought and action based in truth, that reaches out toward nowhere but the objective that is patent in the truth of the matter at hand as expressed by, what Laruelle would call, the non-philosopher, as what I would say is more accurately, for the position Laruelle attempts to present but only inadvertently indicates: the ironist.

It is the effort to grasp or otherwise explain as a truth the real or actual truth, as a definite and solute common object and to propose such findings as truth, that is exactly an effort of bad faith. And as well, ironically, this is the case: these are the facts of the matter at hand. The issue, then, concerns the primary situation of bad faith.

In so much as there may be a radical non-philosophical agent, its appearance in reality never is apprehended for what it is, except by those who see the truth of the manifestation, where it therein becomes the mere occasion for radical agency.

Tangent 5.16

TANGENT 5.16

I figure it prudent and sensible at this time to take a tangent, aside from the direct Laruelle-nonphilosophical discussion.

And back up..

What am I doing here in this blog, these posts? What am I addressing?
I have said the basic issue is duality. But though this can appear as a beginning, at times it can appear in the middle. So perhaps, a more beginning beginning.

As I proceed to live life, I merely live. I do, I think, I ponder, I solve problems, I interact with people and things, I process information, I have emotions, I encounter physical problems, I get sticks rammed through my toe when I step on them, I get scratches from my dog with untrimmed claws, I love my wife, I have sex, I love my child, I play silly games and hopefully give her a good basis by which to proceed into the world, I live life. Philosophico-crtiquo-thinkers seem to forget these basic aspects of life and the world; it is as if they live in a fantasyland, as if their fantasy is true.

As a thinker, I attempt to reconcile all these experiences to a sensibility, an understanding, reasons for things happening, I make decisions, I move into the world. I hear, feel and experience other creatures, human and not human, I discuss things big and small with others. I talk about sports, I talk about planets, climate change, culture, religion, politics, I hear opinions, I give them mine. As a critical thinker, I attempt to explain all these things and events. I consider how it is possible that there is someone else, what their opinions mean and what it means that I can consider their opinions; I attempt to describe the truth of the matter of life and existence.

Being involved in this process, I am inevitably brought to truth. I could lie or fabricate a sensibility, a description, and then I would be involved with literature or popular fiction. If I am programming a computer, I cannot string together random strings of code and have the computer do anything with it except reject it, or do nothing with it. I am not programming a computer here, but it is a good analogy: remaining with the principle of truth, I am limited in what I can say and have it be sensible.

In this process, then, I have to consider every facet of experience, I cannot leave out anything. I have to fully accept everything, and in this acceptance I further have to doubt it all. I have to put through the ringer every notion, challenging every idea with all possibility of rebuttal. I cannot cringe or run away from distasteful events or ideas. I have to account for my past, present and future, my idea of it, that this idea is an idea, and I have to be able to reconcile this to the fact that I am here now thinking about it, writing about it. I have to consider what a tree is, the meaning I have of it, what other people know of it, that there are other people, how this might be possible, and how this might be communicated.

My task is to make sense of it all, but not only that, I am in an effort to communicate it to others.

This is a most daunting task indeed.

One could say the biggest problem I have encountered has to do with what I could call ‘compartmentalization’. It has to do with being the event of doing. For example; If I am going to ride a bike race, I get the $5000 dollar bike. I also get the spandex clothes with the fancy color designs and the logos all over it. I get the tight shorts, the funky soled shoes that I cant walk properly in. I go to ride a bike race and I am a bike racer; I have the gear, I look the part. If I were to show up in cut-off jeans, a cigarette in my mouth, flip-flops on a beat up beach cruiser, other people would probably laugh; they might still believe that I was going to ride the race, but they would doubt if I was serious: they would doubt I was a bike racer.

Compartmentalizing activity in this way is not bad so far as it goes for the things we do. It identifies us, it allows for interaction along common lines, including dissent, it allows for the furthering of a activity by having controls against which we may discover better ways of doing things, such as, waring spandex clothes for racing reduces drag and allows one to go faster with less energy expenditure.

But honest, true critical discourse about life, existence and reality does not fall into a compartment in this way; in fact, in defies it.

The problem I have in presenting my ideas is that those who are in the business of considering such ideas have an idea of what one supposed to say and how one is supposed to say it. There is ‘gear and a look’ that one is supposed to have, or one is not taken seriously. And this seems to happen automatically. The serious bike racer looks at the cigarette clod rider next to him and writes him off before the race has begun, and his does this automatically. He makes no choice in this opinion, rather, his opinion is already made due to what a ‘real’ bike racer should be, how he should look, what he should be talking about. What discussion may occur between these two racers has more to do with the geared-up racer, if he has an open mind, suggesting to the cig-racer that, if he wants to win, he might want to not smoke, and he might want to get a better, lighter, more streamlined bike, and maybe get some spandex, suggestions for the course and how to take turns and certain hills. The discussion of the cig-racer telling his couterpart that he’s gonna ride real fast and kick your ass, means little or nothing to the geared-up-career racer. But this is not because the cig-racer might not win, it is because there is a history, a tradition, a science that has developed racing in such a way that it tells what a bike racer is, what they should do (if they want to win), what gear they should use, and all this translates into how they should look. And this is sensible so far as racing a bike has little to do with planting a garden, and when they are racing they are not considering what time of the season to plant tulips.

Of course this is an overdetermination, and there is no ‘winning’ in the critical discussion (or at least, maybe there is in some circles), but the activity I am undertaking is just like this: as soon as a person enters the arena, it is assumed that they are doing certain things and using certain tools, because the assumption, the given, the ‘supposed to’ is that the method and tools of investigating and discovering existence and reality have been developed in the same way as racing equipment. This understanding is automatic. It seems so automatic that the theories developed around such a topic soon have little to do with the life that was taken as the initial object of investigation. The theories and ideas become merely an identifier of a particular compartment of experience: just as if I may be talking about computers, I may be talking about existence. The discursive technology develops in the same way in both arenas, around a supposed object or activity that is distinguished from another.

Now to my point:

The problem is that the arena in which, and the topic about which the discussion is supposedly taking place is assumed. And, as we go about to define what it is, we move toward terms that supposedly identify a particular object of our consideration: but by then we have lost the initial reason why we are talking about anything. The arena becomes the defined object of consideration: it is redundant. The arena, the thing we are supposed to be discussing, has dissolved into the terms that we are using to frame the arena. Such terms do not thereby locate anything but the discussion itself. The problem is that describing reality or existence is not like another object like a car. The terms here, of existence, reality and the like, that are developed around a particular object of thought do not identify any object except the thought itself, that thought which has departed as soon as another person uses other terms to propose it. To assume the contrary is to rely upon an existence of a ‘thought-object’, which is to say, to rely upon a necessary correspondence between the thought and the object of discussion. The example of this is put thus: if such an object existed, I would only have to say something about it and the discussion would end, for everyone would know it was true (which is ironically the case for the few; see elsewhere in my essays).In so much as one might suggest that is what discussion ‘finds’ through its process, is likewise to rely upon some true object, as if there is some ideal form of sorts that exists between participants in the discussion. This is then the exact discussion of transcendence and immanence.

To propose that there is some ‘actual’ truth to the matter of existence or reality, because we have a history, a tradition, and a method that has given us logically reasoned out descriptions of existence and reality, as well as a method by which we can argue with old ones and propose new ones: this is exactly the proposal of a true object, as if thoughts, existence, reality, being, are things-in-them-selves that can be ‘gotten’ or understood, as if these aspects of life are actual true objects. Such discussions reveal, on one hand, nothing but metaphysical, religio-ideological postures, but on the other – and only for those who have stuck with the basic issue through the whole discussion, who have seen that the terms get nothing and nowhere – a description of existence and reality as it is presently manifested in discourse, a description of how the process of description is operating at this moment.

***

This last is indeed what Francois Laruelle has attempted to do, and has done very well. So, if this is the case, then inso doing, inso being able to describe in detail what or how the method of description is operating, the funtions and relations of its pieces, its terms, and how this scheme grants a particular picture that is the very picture we see including how such a description is presentable, the whole thing is thus called into question, and allows for the possibllity of a different… whatever term one wants to use.

Further, it is not just a theory, because the theory itself, the description, includes and/or realizes the lack involved in thoery, so it must be an actual lived practice, a praxis: the project of non-philosophy. This is not particularized, in fact, it is non-particularizable, non-campartamentizable. So it is that he becomes the occasion for my work.

Direct Tangent 4.28: What can I say ? Part 1.

Its about time I get to the point. I have spent plenty of time talking around the issue. I have talked about Bad Faith and mentioned the issue, I’ve talked about aspects of the issue and indicated that all this has to do with the reason why Laruelle seems bogged down in jargon. I feel i have explored the elements of the issue, i myself have even begun to get sucked into speaking the ‘high speak’ and leaving many of the ideas to linger, un-de-mystified, contrary to my intentions i came out with at the beginning. so now its about time i clear up the weed garden: what, for crying out loud, is the issue?

The issue is what we deal with in philosophy: duality, what is it, what does it mean, but more so, the issue pertains to everyone in that everyone deals with and come to terms with duality in some way. The problem has to do with the fact that every philosopher is dealing with the same issue, basically saying the same thing, but are taken and understood as saying something different. Because there has to be a separation of things in order for there to be an observed thing, philosophy cant rightly analyze itself, so Laruelle proposes an analysis of this feature of philosophy, that he calls non-philosophy. Generally speaking ,I say that he is in bad faith because he proposes the issue then denies it in the act of developing a positive discourse about it, because the issue implies what we can call the negative as well. I will explain and address the repercussions of this later.

The crazy thing is, it is absurd: the content of the issue is not real. Again, this is why I say that Laruelle is in Bad Faith all the while agreeing with what he is saying; it is the contradiction involved in the working out of what bad faith actually is that establishes what is true.

See, in order to find truth one cannot stand in what one believes. A belief is conditioned by relativity. A person would not need to assert what s/he believes if everyone believed it; a belief only has validity if someone else believes something else. It is as I have already said: one must doubt everything. One must doubt his own beliefs, and then turn and doubt not only the result of doubting, but the very idea that one must doubt or is capable of doubting, including doubting if there was anything to doubt to begin with. Where one does not doubt, there exactly does s/he stand in faith. So, it can be said that where one doubts, one is in bad faith because he is not seeing faith as a good thing in that case, at least so far in the endeavor for truth. But also, and this seems paradoxical, where one has questioned and doubted and come to a truth of a matter, where he stands in that truth he is in faith, but it is bad because he has not doubted everything, but only some things. Yet, if a person has indeed doubted everything (if this is possible) then he is in an odd sort of position, and this position has to do what what he says about it.

* [NOTE: Please try to ignore the obnoxious underlining that has occurred in much of this text. I do not know why it has formatted this way. ]

The issue has to do with what can be spoken about :
The question at hand can be said to have to do with what is real and what exists. What is actual might also be said to be involved, but the significant issue has to do with definition and many authors and thinkers have offered various terms in various ways of definition to make their point. Perhaps I am no different I this way, but, if you will bare with me, I will make my point after I give you here a definition of ‘real’ and ‘exist’ from the Merriam-Webster online dictionary:

Definition of REAL

1
: of or relating to fixed, permanent, or immovable things (as lands or tenements)
2
a : not artificial, fraudulent, or illusory : genuine ; also : being precisely what the name implies
b (1) : occurring or existing in actuality
(2) : of or relating to practical or everyday concerns or activities (3) : existing as a physical entity and having properties that deviate from an ideal, law, or standard — compare ideal 3b
c : having objective independent existence
d : fundamental, essential
e (1) : belonging to or having elements or components that belong to the set of real numbers
(2) : concerned with or containing real numbers (3) : real-valued

May I draw your attention to definition 2b(1), which refers to ‘existing’. This definition seems to equate ‘occurring’ with ‘existing’ and that something real thus occurs and/or exists. Also def. 2b(3), here the definition implies that something real already exists.

And so…

Definition of EXIST

1
a : to have real being whether material or spiritual
b : to have being in a specified place or with respect to understood limitations or conditions
2
: to continue to be
3
a : to have life or the functions of vitality
b : to live at an inferior level or under adverse circumstances

Strangely, def. 1a. refers to something ‘real’. Here, though, what is real has to do with ‘be-ing’.

Of course, we use these ideas interchangeably and freely given various circumstances that often lie outside of these definitions, but usually if pressed we will come to a distinction between them, and a bit of time and philosophical rhetoric has been spent on finding some truth through the defining and situating of meanings of ‘real’, ‘exist’ and ‘actual’. If we attempt to find a ground or basis for a true meaning through using these definitions, we would come to something like:

1. occurring or having real being whether material or spiritual, in actuality, not artificial, etc.;

2. To have being in a specified place or with respect to understood limitations or conditions as a physical entity and having properties that deviate from an ideal, law, or standard, not artificial, etc. –

– or any number of like configurations that derive from replacing the various definitional clauses in place of the term within the definition we are looking at. As it is, the extended definitions seem to be saying something sure, but what it is exactly is still rather vague. If I were to continue to search for truth in this way, through definitions, I would have to look up ‘being’ and ‘actual’ and a bunch of other words, I would spin in a festering cycle of endless looking-up, but I would inevitably find definition that use the terms ‘actual’, ‘real’ or ‘exist’ and like-meaning terms – well here you go:

Definition of BEING

1
a : the quality or state of having existence
b (1) : something conceivable as existing (2) : something that actually exists (3) : the totality of existing things
c : conscious existence : life
2
: the qualities that constitute an existent thing : essence; especially : personality
3
: a living thing; especially : person

So what we find, at least in this dictionary, is a certain redundancy where, extrapolated, terms also refer only to other terms which redouble back upon their proposed meaning.

But of course the righteous will clamor, “we’ll it depends on context”, or “such definitions are only an attempt to describe usage”, or “it’s only referential; a dictionary is not supposed to, nor should be assumed to, define actual life or existence”. And I then have to ask: “what do you mean?” And they will give me a further elaboration of what they mean – and of course often never stopping to realize that I know what they are talking about, because they have missed the point entirely.

I am looking for the truth. It is not foreign to any intelligent person of our modern civilized societies to refer to a dictionary, or even get into philosophy, for truth.

And they (albeit unknowingly) quote Pontius Pilate, “What is truth?” Meaning, truth is relative.

And I will ask, “how do you know this?”

*

The point here is not so much about what is real as it is about what is not real. How does one talk about what is not real? Well, someone could say that Pegasus is not real, it is mythological. And I would have to ask them to define what ‘real’ is. But more significantly I would have to ask them that if Pegasus is not real, then how is it that it is effecting their life? How are you able to describe features of a Pegasus if it is not real? For, if something is not real, it should not be having anything to do with your idea of what is real, by the bare fact that it is not real. But indeed, here we have something which is proported to be not real influencing and effecting what is being discussed, eliciting and causing various ideas to be spoken and elaborated upon, inherently forcing certain thought patterns and drawing expressions and behaviors. We can only say then that what is not real is conditioned by what is real and that these ideas do not come about independently, that is, without the other idea formed simultaneously, intact for what we can possibly know as real. The anthropoloist/theorist Claude Levi Strauss (if i am correct) developed his Structuralism on this very fact: that realities are conceptual structures that hinge upon binary formulations of meaning developed and supported by culture, but because of this cultural component we cannot say that such structures are true, but only relatively true; this is where we get the contemporary notion of Cultural Relativism where we need understand that people have different realities. ( I do not believe that Strauss came up with cultural relativity though.)

Yet, if such relativism is true, and not relatively true, then it somehow must be something that is not cultural. It’s truth must reside somewhere outside the relativity of cultures. But this is not the case: cultural relativism is a culturally encoded truth that is, right at this moment, giving us truth that is not relative: it is a culturally developed idea of truth that does not conform to the relativistic maxim. This idea is known as contradiction in action. This idea too must not be true. It is this type of ‘non-truth’ upon which Laruelle bases his non-philosophical critique of philosophy.

As well, I myself am a product of the culture into which I was born and continue to live, so the concepts that I am thinking, the categories by which I come to know reality must be culturally produced and not inherently developed by anything that can be said to be of my own, since even these categories by which I know myself have been developed and determined before I exist.

Nevertheless, As I continue to live, it is proposed in modern critical thought that I am not determined entirely by culture but have an ability to negotiate the given categories and develop my own sense of my self, the world and reality; in this way reality is a negotiation of conscious individuals, agents, living their lives.

Hence, in so much as I may be only partially conditioned by culture, I should ask from where or what does the other part of myself, or likewise reality, come from? This is also the issue: how do I speak of that which informs reality but is not determined by the known elements that establish reality, for as soon as I speak about it, I have effectively nullified that it indeed was or is part of the aspect informing reality that is not contained in knowledge, as soon as i speak about it, i am conforming what is not known into the cultural condition of discourse that functions by the implicit philosophical cision. This possibility, as i see Laruelle – to paraphrase the 19th century philosopher, Soren Kierkegaard, is allowing the concept to come into existence through the phenomenon. We will get more into this aspect of the issue later.

*

There are many ideas and discourses that develop in this way I have described above; in fact, Laruelle suggests as much of Philosophy. (Note: The meaningful critiques that precipitate from such discourse do so along vectors that indicate necessary results; results that can be seen to be described or presented in the activities of various thinkers: Paulo Freire, particularly of his book “The Pedagogy of the Oppressed”; Jean-Francois Lyotard, in his book “The Differend”; Francois Laruelle and his Non-Philosophy ((the topic of these Direct Tangents)); Slavoj Zizek’s whole demeanor and presentations; as well, others. See my other essays in Constructive Undoing.) The point is that the fundamental, or basic, distinction precipitates from this situation, the point I describe: such discursive, structural, cultural truths are indeed real. Such a reality is a suspension of truth; it grants truth through holding at bay the fact that what is understood as true is in fact not really true, but only true in reality. So, in truth, what is real and not real comprises the truth in reality; the composite reality that is of relative cultures’ realities, but is not contained by them, is thereby the really real, big-R, reality. This way of logic indicates, but has not yet come upon, the non-philosophical project.

Now, I cannot say this unless I have been dismissed from such (cultural real and not real) reality so much that I can understand it. I cannot understand this if such reality is all there is; if reality and the discourse and discussion about reality is indicating and arising from what is actually true, and this is to say that existence and reality are one in the same as revealed by and to knowledge, then I cannot say that the truth of reality is that there is a sort of ‘extended’ cultural relativism (one that determines what is real and not real) without suspending what I know about cultural relativism for the particular case of truth that is my knowing. This, my friends – the suspending of truth for the sake of justifying ones own idea of truth – is what is known as faith. I call the reality of faith “conventional“.

*

I will come back to the necessary ideas that follow. For now, it is well enough to say that we have outlined the problem of what is not real; again, the only way I can say this is if I have encountered something that is not real, which is to say, not of conventional reality. Now, if reality is comprised of concepts based upon binary formulations, it would seem I am delusional or lying, because then whatever I may think is not real is really already contained in reality as its binary counterpart. This is indeed the case, but in a way that is absurd. The issue is no longer a describing of the truth of the particular matters of reality, of things or objects, of a synthesis of real things, true things, that are conveyed into or by terms for knowledge; reality thwarts such a production that moves beyond an immediate presence: truth is manifest, so it is rather a situating of terms: the issue is how to speak of it.

Laruelle has coined the conscious precipitate of this situation by his term “radical immanence”, by which he proposes a ‘crazy’ idea, an idea which departs from the typical rhetoric of self/other, or real/ideal/not real, or human/god, or any of many other discourses that ignore the binary confinement of their conceptions; he attempts to by introducing the “radical” element.

* *

I have been informed that Laruelle’s question is more correctly translated as “should humanity be saved”, And not, as i supposed earlier, “can” it be saved. This question can only stem from a sense that somehow humanity is in a precarious position. Such a question rightly framed must take from a position that has the possibility of saving within it: “should” propses that humanity can be saved- but should it ? It is useless and patronizing, if not downright theological, to pose such a question and not already have the potential to save within. The question thus naturally arises: “should it be?” ( more on this, also, later.)

But the ‘saving’ will not be excersized on the small scale; as he rightly notes, his is a displacing of conventional rhetoric, a radicalizing of the traditional base of binary conceptualizations, a decentering of real value. The value that is being displaced is that value that works toward its own destruction. But indeed, it is this value that only exists in reality, and not in truth. The question of “Should humanity be saved” already displaces the “humanity can be saved, if only…” rhetoric; but indeed the Real, as L might put it, answer is ‘maybe’, whereas the true, as i would put it, answer, the answer that has not yet been reached – evidenced by the effort in bad faith – is, ‘humanity cannot be saved’. This last is the ironic.

The fact that I might have come upon Laruelle emphasizes such a displacement.
But though L might say that this indicates the Real, I simply say that such a discourse is not real; It merely exists.

* * *

With that, I retire to the smoking room ( the outside) and ponder my next move.

Tangent 4.19: what gives? The possibility of Communicating.

What gives? This is the question.

In partial thanks to Mr. Adkins, his site translation of some of Laruelle’s writings, that these came up rather early in a Google search for ‘non-philosophy project’, as well his willingness to actually read a post of mine and then to comment on it, I am lead to more and more sites with non-philosophical excerpts, comments, takes, explanations, and even some of Laruelle’s less formal essays on his own ideas. I would give a bibliography but one need only search the Internet and find as much as I have.

I am finding that I am having a certain sympathy for non-philosophy. This I come upon reading many of these excerpts and finding that my initial impression of non-philosophy, that impression I got from reading Laruelle’s own Summary of Non-Philosophy, the link to which is found in my own Direction 3.20, is correct. With apologies to those who struggle with him: a more thorough reading of his premises are sufficient to spell out everything that appears subsequently, and, everything that follows can be said more succinctly and clearly. What he has to say and has said is apparent; that is, ‘should be’ apparent. I read some of his less formal essays and it is confirmed, but his “non-philosophy dictionary” and other more academic papers – My question all through my essays is simple: why is his language so complicated. I have offered a few reasons and continue to do so, but a significant reason has to do with what could be called ‘evangelism’ – his question of “should humanity be saved” is implicated in his use, in his appropriation of the priority discourse of philosophy, though his appropriation also has to do with the necessity of existing (see my posts: Direct 2.28 and Direct Tangent 3.1 and more on this later). One should notice in conjunction with this idea that my argument uses Laruelle ironically, as the occasion for his argument as well as his for mine: this is his position and mine and possibly others – but this is the issue, isn’t it. What the hell is he talking about? For that matter, what the bejesus am I talking about? Well, I am talking about how complicated the issue can be made to appear, and he is complicating the issue. What?

Further, once we see this we can only conclude that it is contrary to the philosophical premise and method (the proper conventional method: that extraneous details can be ruled out of the explanation offering the truth. So I must also ask: what gives of non-philosophy? Is it really different than philosophy? Only one person can answer that sufficiently: this is the point of the project.

* *

Through my investigating Laruelle himself, as well by other authors various synopses of Laruelle, I cannot get by the overwhelming drudgery and weighty cumbersome language used to convey proposed non-philosophical thoughts. I can get through it, but I cannot get by it. I cannot but help to be hit by the question of why would someone wish such entanglement upon themselves that they would have to resort to such – shall I say – unwieldy conceptualizations and to boot have them must be reflected in writing. I should think that the most simple iteration of a concept would be the more true of conveyed ideas. Are the concepts that Laruelle wishes to convey truly so complicated?

Whereas before having delved into the pit I could only almost reprimand Laruelle himself for his abuse and his evidently misleading of putting into words the obviously troubled thoughts, now I have sympathy for a soul that would have to try so hard for something that for me is so utterly simple. But yet also, I should see that Laruelle must be putting it into the simplest presentation he knows. Understandably one has to wonder how much is bogged in the French-English translating, but even accounting for this – then I have to wonder about the French as a culturally influenced discursive-traditionally trodden group of individuals who cannot help but make a discursive mess of complication out of simple truth. I only say this after reading Sartre also, never mind Badiou and the others. But I cannot blame it on being French; they just have their own way. Still I am left with other non-philosophical authors. Slavoj Zizek has a great way also, but Zizek has a different way, a talent unto himself of being non-philosophical without being non-philosophical: if there ever is a man who can act, that is perform radically immanent it is Zizek (But ill get into the radical sensible nonsense in the later).

Every one ( because maybe there is at least one ) reading my blogs should already know that it is about describing the emperor’s new clothes: his new clothes here is the non-philosophical jargon.

*

All this here leads me to wonder about mass hysteria. I wonder how just sounding important makes importance. Shit; new modern music of all sorts is all about production. One has the right look, the right sound, the right stage presence, the right lighting, the right sound engineer – it hardly matters if the music is any good because the quality of the music is all these things: and so people love it and it thus becomes good music. Of course the modern philosophical thought-ers and hipsters will counter: well, what do you think is good music? And of course we live in the relative age, where very one’s opinion is valid, especially if you apprehend the details and can talk the talk. If you can talk the talk then of course everyone thinks you are walking the walk, even if you are not . Its so great we can at any time conveniently mark away ideological, theoretical, philosophical, critical and psychological ideas of power and control, and reduce the high thinking to the lowest common reality. Thank god for individual freedom and personal preference; individualism will surely find us the right way.

As long as I am using big words, and big concepts jammed into condensed terms, and as long as I am name dropping enough I get to be important and what I say magically becomes imbued with deep significance; it hardly matters if I am saying anything significant at all because I am one of those so hysterical. I cannot help but thinking I am saying something really cool and deep because I am modeling my coolness and depth after someone I admire because of his or her complex discourse that I deciphered or was taught to decipher. Now I have something to say and I propose to be perpetuating or contributing to the great complicated idea by further complicating the issue.

If this isn’t exactly what Laruelle is decrying then his project means nothing. But this is what he is saying philosophy does. He is saying it kindly and subtly – as I said in an earlier post, he is trying not to offend anyone – because this is what he does also!

But here is a man who is indeed saying something significant. And thus my query of “Direct Tangents”, and thus my “Constructive Undoing”. Laruelle cannot have come upon such an idea and not have known the outcome, that is, the point, by the time he was beginning to write: his problem could only have been how to put it into terms. Since he must at least by now know that his premises are contradicted in its manifestation, his project must include the possibility of its being taken over, commandeered, by the masses who think they understand him; he must have already considered the possibility involved in the limitations of communication. It is obvious that what has been termed ‘philo-fiction’ stems from a particular conveyance of this limit. Indeed, in, what I believe is the preface to his book “Struggle and Utopia at the End Times if Philosophy”, he even says that non-philosophy by its mode of communicating risks being made into another philosophical object.

And it is here that we come to the only result of his project. Either he sees this and remains consistent in his argument, thus he admits his bad faith, or he does not and thus is essentially in bad faith. No amount of discursive acrobatics can alleviate this paradox. No amount and no type of argument can wind its way out from this web. The project must involve what is not real, i.e. fiction. This is one way he designates his departure from traditional philosophy, but also how he implicates philosophy to the rest of reality, and not just some part of it, some discursive arena.

Part of the answer lay in his discerning of radical immanence.

So, what gives? Does he understand the issue or does he not? What gives? ( Hint: if his question “should humanity be saved” is any indication, I would say he hopes he does.)

And so, next up: some more particular addressings….

Direct Tangent 4.13: A Particular Addressing.

I have to admit, I had never encountered the understanding that I have come upon, nor this position from where I proceed into the world, in another author that is alive; that is until I came across Francois Laruelle and his non-philosophy. But I still have to wonder of authors. I myself am skeptical of understanding gained by mere learning. I have found that an organization of terms may appear to evidence a false veneer; but i remain open. Nevertheless, because of this feature, I am inevitably confronted with the possibility of tangible verification, in other words, validation, and it is this last possibility that I address through direct tangents.

Now, what this means is that if Laruelle and other authors have likewise been come upon by the same experience, I have an obligation to myself to doubt it. I have thereby only to continue with my exposition here in ‘Constructive Undoing’.

* *
The following quotes are from a quite accessible essay that describes Laruelle’s project, non-philosophy. Here’s the link: http://speculativeheresy.files.wordpress.com/2010/03/smith-anthony-paul-history-of-non-philosophy.pdf.

“Laruelle tells us quite simply in his Dictionnaire de la non-philosophie that, ‘The philosophical decision is an operation of transcendence that believes (in a naïve and hallucinatory way) in the possibility of a unitary discourse of the Real.'”
– [François Laruelle et collaboratuers, Dictionnaire de la non-philosophie (Paris: Éditions Kimé, 1998), p. 40. See also Taylor Adkins draft translation of this passage and the rest of the Dictionnaire available online: . My own translation is modified from that of Adkins.]

*

“In order to overcome the narcissism that arises out of the hallucinatory splitting of immanence Laruelle situates the philosophical decision in its immanent cause – the vision-in-One. The vision-in-One is equivalent to the Real, meaning that when one thinks from (rather than about) the Real then one is thinking from the vision-in-One as radical immanence.”

— — Though these quotes are quite a bit more easily grasped, they still rely upon a certain priviledge. The aire or tone of the explanation, though muted from the orignial it proposes to explain, still lifts itself from the reader as if to call the reader by the usually obscure terms to his or her relative ignorance or intelligence; it beckons the reader to investigate further into the discourse so s/he may become more informed as to what the jargon terms really mean. The pull is created by the mysterious term rather than by reader sympathetic curiosity; which is to say, the reader is forced to consider his ignorance with reference to will, and to fall into an apparent void that the jargon leaves in the reader, rather than the reader being compelled by interest in what is being awakened within him through the presentation. (Though the ‘fall into the void’ would be the proper place to start, as in “thinking from the Real” – ironically, the situation right here assumes its counter-position, as if against a blind.)

One might ask what or how ignorance and interest can be in conflict; for is not interest often aroused because of ignorance? I intend to point to a willing with reference to these ideas, so much that it is an attitude of will that promotes proper method, and it is a lack of owning or having a supposed ability – for example, an ability to understand a sentence because of mere jargon as opposed to an otherwise explainable idea – that places the individual in a perpetual state of ignorance. This type of ignorance compels one into will, so much as one attempts to assert will over the objective world so as to dominate it through absolutely true understanding. The point here is that jargon is an infinitely deep pit of unknowing, yet proposed as if it is a true knowing – without the irony.

I use these passages (above) as a platform from which to depart or detach from the (sticking with Laruelle’s useage) philosophical rhetoric, the endless abyss; whereas Laruelle uses such terms of philosophical jargon, I insist that such forest front can be cleared to reveal the hidden stream, that though one may surely have to venture into the forest to find it, I can almost guarantee that only the honest intent for such a foray is required; a clearing need not be a decimation. Laruelle proposes a re-situating or a restating of philosophical discourse to find a more substantial, positive, ground within and in mind of the premises of modern (post-modern?) relativity; in other words, he proposes his project in a suspension that he calls reality, or Real. I propose to ground such jargon in the actual truth of the situation allowing for no suspension of plausible discursive denial of contradiction, at once, as an extended project, explaining the totality of what may be history as well as what can be known (what I would call) conventional history, as well as how this allows for reality and/or the Real.

*
First, as promised, I proceed with a more particularized addressing of the jargon.

In the first quote, Laruelle speaks of the ‘philosophical decision’. I submit it is this kind of jargon that tends distract one from the issue at hand, enough to make me think that indeed L is merely discussing a particular discursive arena ( a discursive arena is what is talked about around a particular topic or category of topics, such as ‘philosophy’, or ‘diabetes’, for example. ). Let me attempt to distinguish what I am indicating by first offering my take upon his “philosophical decision”: it is what i call the ‘conventional true object’.

The reason I have come to call what is typically known as philosophy (in L’s sense) ‘conventional methodology’, has to do with the true object: philosophy sees its motion as in an effort similar and correspondent with science, to discover the true object. As I have said earlier, in the same way that science is proposed with an object whereby science comes about, philosophy sees itself having a similarly manifested object. It is this similarity that has developed a common discourse about what is true, where science and philosophy are complicit with discerning the absolutely true reality. An ‘object’ is usually particularized, as in that lamp is an object and that tree is an object, but when we begin to think critically about objects, we will find that the philosophical generalizes objects into the question about the object, a category which now includes the possibility of the manifestation of things in the world. By extension and extrapolation, the discussion of the object inevitably concerns all reality; this object is called ‘reality’, ‘being’ and/or ‘existence’, or in more general speaking, the ‘world’ or ‘universe’. Philosophy’s effort is thus to come to a ‘general theory’ so to speak, the grand equation or explanation that accounts for a total sensibility of all objects. What Laruelle calls a “unitary discourse of the Real” – It is the same thing to say that philosophy concerns the effort to discover or find the true object: Real objects are true and Reality is the totality of true objects. I suggest that the effort to discover the true object is a conventional effort, and such conventional efforts that are seen to have somehow discovered or come upon truth are put forth and looked upon as proper, and are thus conveyed or communicated to others as a method by which to reproduce the results which are true and thus makes the method likewise true: hence, philosophy is a conventional methodology because it advocates a proper method by which to find or discover the truth – not just the truth of the matter but the matter of the true object which then has to be absolutely true.

It may now become apparent how Laruelle and I are addressing the same issue but along opposite vectors, such that one might say our discourses constitute a diametric survey.

See that the term ‘decision’ locates a transcendent. In philosophical discourse, a transcendent means ‘god’ but a sterilized form that is meant to be disassociate from any religious doctrinal predicates; that is, a transcendent is god without corresponding moral qualifiers or objective descriptors. Laruelle is saying that philosophy’s motions are based upon a god that is denied in and through, implicitly and explicitly, the very efforts of discussion and argument. This is to say that the act of philosophizing cannot (is incapable of) admit that its functions and operations stem from an impetus that avoids the analytic gaze of philosophy itself – philosophy functions through denial – and, philosophy tends to or usually begins its argument at atheism as a given or truism. In other words, the process of philosophy is based upon dividing and comparing, so this process begins in the de-cision: philosophy begins upon a moment that is not divided; this, and also, the process depends upon acts of analysis to place the distinction in order to create discursive sides by which to construct argument, and this progressive process occurs in mind of achieving a “unitary discourse of the Real”. L is saying that both of these types of ‘decisions’ rely upon a ‘philosophical decision’ (described here above) that is either relied upon or put off and never encountered in the act of philosophy itself: this element thus transcends philosophy, and thus grants philosophy a beginning and an end. It thereby seems obvious to me to ask: Where have we heard this before? “I am the alpha and the omega, the beginning and the end”.

Now, for Laruelle the ‘decision’ indicates a situation a priori, or prior to philosophy and so thereby directs its motion upon a transcendent or a transcending element or aspect toward a unified theory. I, on the other hand, locate the term a priori the decision. More precisely, the term designates what the decision is: the decision, for Non-Philosophy, is true; the decision is a true thing: it is an object. The term is philosophy because it is then we have a situation that Laruelle describes as “narcissism that arises from the splitting of immanence”; the denial of the property of method reveals the philosophical maxim: to find the true reality. Yet, once this property is realized the issue of the term no longer can be a philosophical issue, it must be something other than philosophy: So much as L, the issue must be one of non-philosophy. Nevertheless, because L sees a ‘philosophical decision’ and not the term as the issue, because he has displaced the issue to a secondary or dependent clause, his Non-Philosophy appears as a ‘conventional methodology’. Conventional methodology proposes an ability to encounter the true object through a proper method and this proposal stems from the term. The term itself is a proposal of truth such that convention may have reality; true and false thereby become indicators of what is actually and absolutely true and false. What is false is false; it is not true that what is false is false, but it is not false either: it is paradoxical and contradictory in its process and thus indicates what is true, but again: not what is merely true but absolutely true. This conventional process does not allow for any other truth; it contains and has the ability to find what is true – and only convention has such capacity and ability: it accounts for the true reality.

Hence we have the real issue; hence I have suggested that Laruelle is in bad faith; hence I have come upon the poignant and significant issue: what does this mean? What does it mean that in the effort to situate and describe a space or element that is not philosophical, such effort is indeed philosophical ?

I will address the second quote more thoroughly in the next post.
For now; Im gonna go eat an orange.

Direction 4.10: Jargon, Bad Faith… Part 2

Since the previous post was rather long, and really could be seen as addressing different parts of the issue, I decided to re-post the second part of 4.5 as a part 2.

This part continues with my question of academic jargon, and shows how the jorgonizers are making things much too difficult. I have then to continue to ask, why?

*

Here is a bit of synopsis of Laruelle by another author

[Gabriel Alkon,1 Boris Gunjević2
1City University of New York, Baruch College, Department of English, 455 Fort Washington Avenue, US–10033 New York, NY
2Theological Faculty “Matija Vlačić Ilirik”, Radićeva 34, HR–10000 Zagreb gabriel_alkon@msn.com, boris.gunjevic@zg.htnet.hr]

PG. 213:

“According to Laruelle, the true event for philosophy is in fact the coordinated positing of relative and absolute, combined and separate, conditioned and unconditioned, as mutual presuppositions – there is no event apart from the philosophical “decision” that sets these oppositions in motion. This decision is the “proto-event”, which is the self-positing of philosophy as the discourse concerning the relation of the unconditioned to what it conditions, or of the transcendental to the given. This relation, which becomes an immediate unity in the event, is the presupposition that establishes philosophy’s adequacy to its other. The presumed correlation of actual being to a transcendental condi- tioning power is what allows philosophy to know itself through the other by moving beyond the other as given. It is the sheer being-given of what it knows that philosophy must resist; its skill is the derivation of the transcendental – the transcendental that is its unacknowledged presupposition. The event, which undoes the given in the immediate presence of its preconditions, is the true culmination of philosophy – the moment at which it need no longer depend on its objects, which are replaced by the transcendentals that are the preserve of philosophy alone.”

Now, my problem with Laruelle is primarily founded in the high-speak of philosophical jargon. Here is another author explicating what Laruelle has said and he cannot even remove himself from the necessary jargon. It is like a disease that is contagious, spread by the mere act of dense and vague verbosity, not even the person who is attempting to disseminate into, what I suppose is meant to be, simpler language, is able to tear himself away from the sickness, is not able to get simple. In simple but jargonized terms, the great thinkers who carry a philosophical plight with them that concerns being overdetermined, themselves are being and carrying on the overdeterminism that they are decrying. As I say: they are in bad faith in the effort to not be. And Laruelle, proposes a discursive method, a method of situating terms, by which he should be supposed to not be over-determining in the meaning he asserts.

Since I am not concerned with status, position or privilege, I find the truth of the matter in much simpler terms and thus come to a more solute ground of the issue (my wording nor word count does not have a dollar or a academic discursive value attached to its effort):

The issue is the term. Since the object can never be known in itself, we are left with only knowledge. Not knowledge of it the object, but only knowledge. Knowledge concerns the object, but because of its limitation (knowledge reflects only itself) the object thus likewise must be a condition of such knowledge, and not the converse. Such conditions designate reality according to discursive relations of meaning ( I will dispense with the Big-Name droppings since there is no profit in it in truth ), relations that correspond with Laruelle’s “coordinated positing”. Such relations cannot be known in themselves without, as Laruelle also finds, resting upon silent, or denied relations upon which the new relations are thus situated for their truth, and this is Laruelle’s philosophical “decision”. Thus, to be simple, we are not ever dealing with things in-themselves, but only terms; it is not that there may be such “decision” or “proto event”‘ but how one is oriented in knowledge toward those ‘things’. Terms are thus situated in consciousness and are revealed by the manner of their use by Beings as to their orientation upon existence- this orientation operative in the questions: Is the term equivalent to its object? Does the term express a true object? Does the Being see itself essentially integral with a common true reality designated by true objects that are conveyed through terms – what Laruelle calls “the world given to knowledge” ?

When we begin to understand the issue, we will see it is one of faith; in other words, terms always rely upon an ability to express absolute truths, an object in-itself, and thus implicate, in their role of expressing truth, a transcending element. Again: We are not therefore concerned here then with what the terms may be able to express so far as absolutely true objects, but whether or how one is so oriented upon the truth that is supposed to be expressed in such terms. Hence the polemical non-philosophical and philosophical projects – which I see as better expressed as ‘philosophical’ and ‘conventional- methodological’, respectively.

It appears that Laruelle in his efforts is like Sartre (and others) in that he is attempting to describe a true world. We may find over time and repeated returns to this type of philosophy ( or non-philosophy, as the case may be), that they are indeed giving us a comprehensive picture of reality as it is/was at the time of the position. We will have then another way to view reality in existence as another sort of style or fashion, and again be able to draw from the discourse (ala Laruelle) another overdetermined analysis and assertion of a true reality. So far, in as much as every expression is an exact reflection of existence at that moment, at least, we have Sartre’s description and now we have Laruelle’s, among a plethora of others.The problem is in their bad faith of being able to present a description of a real, true world; they end up only giving us a picture of a world that existed for a moment – but without the irony that would allow their proposal to give a picture of an eternally true world. It seems the history that fractal ontology, and other philosophies, rebuts is needing a little more time to fully realize its mythological basis.

* *

I am honored if indeed anyone has continued with me this far; I must assume that if you are still here then I have been speaking to the right person.

But chances are none have ventured this far… One is very hand to find; sometimes it takes a hundred and fifty years, or 2000, as the case may be.

Nevertheless, I have only to continue, regardless.

But right now, I’ve to go to the snack stand….

Direction 4.5: Jargon, Bad Faith and a brief explanation of the non-philosophical project, its problems and shortcomings.

The other problem with truth is that everyone already knows what is the truth. They encounter it everyday and what they know is sufficient for them to go through life with at least adequate contentment; the rest they can invest in church or their respective church-like elements of their lives.

*

I came off rather strong in that last post. If I have offended anyone’s sense of truth or reality then I have struck something significant with you. It then either beckons you to a question of your reaction or to a denial of the offending proposition.

Anyways, I have only to continue. Here is a sound byte of an author taking about what non-philosophy may be.

(I hope this link is a good link to a 7 minute spoken introduction to a book about non-philosophy that just came out. )
*
It is possible that some readers may have noticed a paradoxical aspect of my presentation. Somehow I disagree with Laruelle but yet in that I am discussing his ideas I appear to agree with him. In particular, I have pointed out that his use of jargon is contradictory to what should seem to be a humanistic effort; as well, I have accused him of being in bad faith. But I do agree that there is a generally “unrecognized” arena or basis of knowledge that is ignored or denied; this is the reason I can speak to his project: because I am addressing the significant issue, and not so much (yet) the veracity of his position.

I should make a distinction in terms between Laruelle’s and my own. Laruelle has coined ‘non-philosophy’ to distinguish his proposal from ‘philosophy’; I propose that what most people consider philosophy is not philosophy but what i call ‘conventional methodology’. Hence, his Non-Philosophy is what I consider as Philosophy, and what he points at and rebuts that he calls Philosophy, I call Conventional Methodology, because it functions the same as any other effort to solve problems between things. He has relinquished a quality of term to the masses so that he just thus frames Non-Philosophy to oppose what has been commandeered and called philosophy.

Ironically, I might say that another reason he uses such “high” jargon is so he might not offend anyone, so he might be thus able to (finally) implement or explain sufficiently the truth of the matter and thus gain some other honest seekers, but it is this futile effort that explains more thoroughly the issue at hand and the phenomenon of bad faith.

The distinction that both of us have come upon has not until somewhat recently (within the past couple hundred years maybe, but particularly in the past hundred – but maybe 4000! ) been noticed, or at least not in institutional or conventional discussion. The problem is located in the assumption of common effort, which is the idea that everyone who might be considering things is human and thus are involved in the same problems and solutions that collectively are known as progress. Nietzsche and Kierkegaard were the first to notice this problem, but they were caught likewise in the assumption: they still thought that people, once shown the truth, would thereby change; but this never happens because either no one cares or because they already know what is true. Again, what was clearly delineated in both their works as a break, a polemic, was and is taken up in conventional methodology, or philosophy, to be allegorical; as if K and N were really speaking of and to “individuals”, that their discussions were aimed at everyone so the individual might consider ‘new insights into existence as a human being’ – because conventional-methodological philosophy cannot have essential difference, it must reduce everything back into its common generality. I submit that such insight is entirely wrong, a misappropriation of meaning from what Laruelle would call non-philosophical, what I would call true philosophy, into philosophy, or what I would call conventional methodology. It is correct, of course, to the extent or in the belief as one is oriented in their Being towards a absolutely true, one, single, reality: as one is of an unquestioned faith.

The assumption of common effort is what Laruelle identifies as an understanding of a world given to knowledge: the understanding which philosophy ( I will now stick with Laruelle’s usage ) takes as its ground and purpose, a progress of and towards truth, a progress that Laruelle has eloquently debunked. Yet, it is also where religion gains its purpose. We should see that Laruelle is being strategic in his presentation; he is applying discursive tactics by focusing his attack on philosophy: the analysis and construction of the basic methodological approach for conventional thinking upon being human and existence (ontology and epistemology). But indeed such a critique and commentary cannot be confined without becoming that which it decries. As i have already indicated, conventional methodology behaves as a religion, functions through faith, and develops history along particular lines of control and power. If Laruelle truly sees his effort as particular to philosophy and not to reality in general, then in one instance at least, he is in bad faith. But this kind of bad faith is only of a lower type, and the more significant is being developed here.

* *

The description of the situation is only made available with or through the understanding that I have come upon, the understanding that Laruelle seems to expound. Yet we have merely come upon and agreed upon the issue; where we diverge is at his excessive and overtly positive asserting – because this seems to necessitate jargon. This is my third explanation for his excessive jargon. Laruelle is fixated upon reconciling the discrepancies of reality, and in so doing, I fear, he is really venturing no further than the philosophy he is supposedly critiquing. The positivity – that is to say, the orientation upon a one reality that attempts to describe a completeness, or total explanation of what occurs or is occurring – that Laruelle is involved in mimics Sartre: his description is so considerate of positive, historical possibility – even while describing it away in meta-synthesis – it seems plausible and credible.

*

Here is a bit of synopsis of Laruelle by another author

[Gabriel Alkon,1 Boris Gunjević2
1City University of New York, Baruch College, Department of English, 455 Fort Washington Avenue, US–10033 New York, NY
2Theological Faculty “Matija Vlačić Ilirik”, Radićeva 34, HR–10000 Zagreb gabriel_alkon@msn.com, boris.gunjevic@zg.htnet.hr]

PG. 213:

“According to Laruelle, the true event for philosophy is in fact the coordinated positing of relative and absolute, combined and separate, conditioned and unconditioned, as mutual presuppositions – there is no event apart from the philosophical “decision” that sets these oppositions in motion. This decision is the “proto-event”, which is the self-positing of philosophy as the discourse concerning the relation of the unconditioned to what it conditions, or of the transcendental to the given. This relation, which becomes an immediate unity in the event, is the presupposition that establishes philosophy’s adequacy to its other. The presumed correlation of actual being to a transcendental condi- tioning power is what allows philosophy to know itself through the other by moving beyond the other as given. It is the sheer being-given of what it knows that philosophy must resist; its skill is the derivation of the transcendental – the transcendental that is its unacknowledged presupposition. The event, which undoes the given in the immediate presence of its preconditions, is the true culmination of philosophy – the moment at which it need no longer depend on its objects, which are replaced by the transcendentals that are the preserve of philosophy alone.”

Now, my problem with Laruelle is primarily founded in the high-speak of philosophical jargon. Here is another author explicating what Laruelle has said and he cannot even remove himself from the necessary jargon. It is like a disease that is contagious, spread by the mere act of dense and vague verbosity, not even the person who is attempting to disseminate into, what is suppose is meant to be, simpler language, is able to tear himself away from the sickness, is not able to get simple.

Since I am not concerned with status, position or privilege, I find the truth of the matter in much simpler terms and thus come to a more solute ground of the issue (my wording nor word count does not have a dollar or a academic discursive value attached to its effort):

The issue is the term. Since the object can never be known in itself, we are left with only knowledge. Not knowledge of it the object, but only knowledge. Knowledge concerns the object, but because of its limitation (knowledge reflects only itself) the object thus likewise must be a condition of such knowledge, and not the converse. Such conditions designate reality according to discursive relations of meaning ( I will dispense with the Big-Name droppings since there is no profit in it in truth ), relations that correspond with Laruelle’s “coordinated positing”. Such relations cannot be known in themselves without, as Laruelle also finds, resting upon silent, or denied relations upon which the new relations are thus situated for their truth, and this is Laruelle’s philosophical “decision”. Thus, to be simple, we are not ever dealing with things in-themselves, but only terms; it is not that there may be such “decision” or “proto event”‘ but how one is oriented in knowledge toward those ‘things’. Terms are thus situated in consciousness and are revealed by the manner of their use by Beings as to their orientation upon existence- this orientation operative in the questions: Is the term equivalent to its object? Does the term express a true object? Does the Being see itself essentially integral with a common true reality designated by true objects that are conveyed through terms – what Laruelle calls “the world given to knowledge” ? When we begin to understand the issue, we will see it is one of faith; in other words, terms always rely upon an ability to express absolute truths, an object in-itself, and thus implicate, in their role of expressing truth, a transcending element. Again: We are not therefore concerned here then with what the terms may be able to express so far as absolutely true objects, but whether or how one is so oriented upon the truth that is supposed to be expressed in such terms. Hence the polemical non-philosophical and philosophical projects – which I see as better expressed as ‘philosophical’ and ‘conventional- methodological’, respectively.

It appears that Laruelle in his efforts is like Sartre in that he is attempting to describe a true world. We may find over time and repeated returns to this type of philosophy ( or non-philosophy, as the case may be), that they are indeed giving us a comprehensive picture of reality as it is/was at the time of the position. We will have then another way to view reality in existence as another sort of style or fashion. So far, in as much as every expression is an exact reflection of existence at that moment, at least, we have Sartre’s description and now we have Laruelle’s. The problem is in their bad faith of being able to present a description of a real, true world; they end up only giving us a picture of a world that existed for a moment – but without the irony that would allow their proposal to give a picture of the eternally true world.
* *

I am honored if indeed anyone has continued with me this far; I must assume that if you are still here then I have been speaking to the right person.

But chances are none have ventured this far.

Nevertheless, I have only to continue, regardless.

But right now, I’ve to go to the snack stand….

Direct Tangent 4.4: science and faith.

The main problem in finding the truth is that no one cares about the truth. And, even if one may, the usual outcome is that truth is located in two arenas of knowledge, found through their respective methodologies, science and culture, that reflect only a temporary-momentary truth called theory , or as a theory is played out time and time again and so confirmed, law, or tradition-dependent truth, which likewise develops law. The two are situated into arenas that may function exclusively but also cooperate. In other words, there is no ‘absolute’ truth, but only ‘relative’ truth except that the absolute truth of the matter is that there is only negotiated, or relative truth.

But indeed, I had a periodic and lengthy discussion with someone over just this feature of truth. His position was that there is an absolute truth but we just don’t know what it is yet, that science is in the process of uncovering the absolute truth of the universe. Further, he says, that we cannot know if what we know now is even a portion of this absolute truth, but through science, in the future, we will sort this out; for example, the theory of plate tectonics. He would say that the theory of plate tectonics is absolutely true, that indeed there are continental plates that float on a layer of magma, etc…

I countered that with Stephen Hawking’s idea that what we know as truth is really a scheme of truth based upon models, and that these models seem to work for practical solutions of apparent problems. I am not sure if Hawking would say that there is as absolute truth out there that we seek in science, I think he would be content with merely saying that there is a truth out there that we uncover through our investigations, but it is a human truth, and such truth is limited in its nature but it is all we can know, that there may be more to the universe than our knowledge, but we can never know it.

I do not stop on one side of things and proclaim it for the other; I say that such ideas, both my counterpart and Hawking’s, are based in faith, that this faith lends itself to a particular kind or scheme of knowledge, and that this scheme is intimately linked with the ethical standpoint of action, as this ethics develops a humanity to a particular kind of reality; a reality which is inherently false. That is, reality is inherently mythological at its base, and in so reflects only itself upon the unfolding of existence: it is not true, but only true in negotiation.

*

I was watching a show the other night called something like “Steven Hawking’s: the purpose of existence”, or something like that. The grand culmination is, after going through all the theoretical physics and nifty science facts, after the tip of the ‘model’ limit of knowledge (above) and using the model idea to indicate, as counterpoint, the individual realities that go on inside of each of us, that, thus, we all make our own realities, and the purpose of existence is the individual’s.

Umm; what ? Such a platitudinous regurgitation of modern new age spiritual science seems hardly worthy of one of the supposed Big Minds of our day. I could only think that the poor guy must need money, or Cambridge does; I’m sure someone does, because if all the Big Minds can come up with after all this science, thinking and formulating and discussing, is that each individual creates his or her own reality and purpose for that reality – with such an act of statement they have moved from scientists into priesthood, so presumptuous they are to proclaim that their science has even taken one step into or toward investigating what they have proclaimed truth upon: it is an act of utter religious flagrancy and pomposity – indeed; the Big Minds have done nothing but propagate their faith, as evidenced by Hawking’s move here. Utter small mindedness hiding itself in grandiose bias.

What I am saying is that if i have come upon the truth of the matter, or at least the beginning of it, maybe there will be people who will investigate with open minds what the truth may actually be; but i doubt it, becuase the great thing is, no one or hardly anyone cares so faithful they are. It is the story of the ages.

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So back to what i see includes Laruelle in this whole thing.
Science does contribute; philosophy, now, is a wing of science, or at least tries to be; Laruelle sees this. I cannot comment right now as to what he sees as following from his project, but if he is to remain consistent, the project can only propose necessary outcomes.

Hence, I proceed.

The problem of science is that even if it is a model that grants humans a working truth, humanity and scientists such a Hawking, do not go about life as if it is a model; they go about life as if it is absolutely true. Hence a reiteration of what I propose above: the faithful humanity, guided by the priests of science (among other priests) views itself and determines its worth ‘individually’ with reference to this truth of science. It likewise cannot help but see itself in the reflection of scientific dictates, in particular, psychology. Psychology proposes to describe the true human psyche and everyone sees him or herself through a lens described by psychology. It is not difficult to see that if I am having a view of myself as a reflection of the science of psychology, as my mind may work in various ways, I immediately have self worth or not in view of the truth of psychology which is admittedly only a model of the truth – I am going to have problems that I cannot but describe either as stemming from a spiritual or psychological malady. It is no wonder that our most popular forms of spirituality and religion have to do with aligning oneself with some transcendent god or gods or what have you. Science, and by extension, psychology, creates the necessity for a transcendent entity by the contradiction involved in science being itself a model, the model being a basis for actual and absolute (relative) truth, and the assertion of individual realities – such a formula allows for the individual that hardly “knows thyself” because the self, in faith, is always relegated to the mysterious individual of free will.

Yet, this is not to say that such a faith based in a methodology of acting, of action, does not contribute, but it does so in the arena of social justice. (See my post on Feminism.)
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So I must describe Laruelle as a passivist. Not a pacifist, but a passivist as opposed to an activist. What I mean by this is not that he is a pussy or that he has no principles that he will stand up for. I do not mean that he does not behave from a general standpoint of propriety or that he won’t punch someone who crosses that line. I do not mean that there aren’t things worth advocating actively. What I mean is, in so much as i understand what Laruelle is saying, I cannot escape from the position where every problem that involves the individual reduces to one answer, so I am unable to address myself ethically to solve one problem wholeheartedly without also addressing other problems that naturally and inevitably concern the initial problem. This does not mean that Laruelle or I do not live life and address problems; rather, such problems have already been solved by their reduction to one solution, which is my being consistent with myself in existence – and I am thereby activated.

On the other hand, we have the co-conspirator in the project: the activist.

The activist sees each problem as being solvable, at least potentially, and the hope that accompanies the activity of solving each problem is justified in the ethical default that at least one tried to solve that problem even though its solution may then present, lead to or have caused more problems. The activist is thereby passive, in that they pass by the aggregate of the world, the world which is inevitably the activist itself, for the sake of solving one problem, and in remaining active despite its own deficiency in solution, the activist finds itself in the solution of other.

Together, the activist and the passivist join in active praxis through their natures of having an ability to confront ignorance; ignorance is seen by both as the antithesis of an ethical human existence. The passivist confronts what ignorance there may be for the individual human itself by refusing to stop himself or herself at their own belief, and thereby the passivist might become an unbiased and un-violenced representative instrument of existence. The activist confronts ignorance by questioning others from the perspective of an ethical righteousness that takes its form from an initial individual reflection of service, which gains from an impetus toward a common human social justice.

Ok. Now before I get into the more juicy parts of the meal, Im taking a coffee break. We will return after these important messages…..