Rp Struggle is True

Struggle


There is The quite real ideal of mental health that everyone believes whether or not they want to think about it or not, namely, that you have to be happy in order to be mentally healthy.

Then there’s the truth of mental health which goes to resilience and flexibility in the real experience of living life in the world.

Unexpection: Body or Embodiment: The Paradox of Modern Cosmology

The paradox of modern ontological reckoning is always constitutive. The activity of modern academic theory is a reification that such constitution can be overcome or changed, despite its argumentative semantic content (see. Lyotard as well as Haroway and Barad). X

—-referring to the previous linked essay by Thomas-Pellicer, Ruth, De Lucia, Vito (2016)

This rhetoric describes (it has no agency to inscribe) the inherent offense which thereby we are able to understand modern cosmology as a religious order. In this sense, “ideology” is a theological tenet that shift’s responsibility to Other, away from the horizon of discourse onto an essential spirit, if you will, that is neatly avoided by the religious act itself.

Religion, in the sense, is defined by a categorical offense. A contradiction, but more so, any motional rejection which lay at the core of all identity for modern being.

New materialisms have identified this basic offense as body. …The problem with the academic methodological core is that Word PressBlocks are shite.

Now Stepping back into this post from the basic annoyance of the platform that I have to use in order to post a simple idea (WordPress Blocks)…

The way, process, anti-ontological route, by which the new materialists attempt to overcome the modern faults uses the method in the attempt to overcome it, and thereby denies by its very act the meaning that it proposes.

I’m reading this essay about “re-embodiments“. the basic force of the paper and the ideas there of I generally agree with. However, at the same time, the fact that they have to situate their meaning within traditional discourse is —

as though the argument might be able to dispel the modern categories, the modern polemics, the either/or political foundation through which we find social identity,

—merely shows that they have to rely upon the problem itself in order to give us any sort of idea of overcoming the problem. Basically, they have to tell us that the problem is inherent their solution. And this method, this giving and taking away that we notice of the post modern theorists in general from the 20th century, shows that we are really not getting anywhere but more problem.

The problem is this constituent of being, again, as I agree with the general force of the argument itself, ironically.

Where I differ is in so much as they attempt, often, to do away with certain terms by inventing new terms. Basically, they see that the old terms are embedded in a political discourse of history, so many of the new materialists feel, it seems, that they need to come up with new terms that somehow get beyond or disrupt the old terms. So, instead of using “body“, which, some authors say merely reify the mind-body distinction, they talk about “re-embodiment”.

I say that the use of the word “body” does not necessarily imply mind as a counterpart, and that to think that it does merely shows an orientation in the modern way of being, the modern way of understanding where by everything is political, and discursive at that.

I say that my cup of coffee is a body. The body that is the cup. The body that is the coffee. The body of work that may be any discussion about that cup of coffee. There is no difference in this sense between the body that is the computer monitor in space in front of me, and the body that I inhabit as myself in the universe, and the bodies of knowledge that likewise arise in the universe as such, as a body.

The body of knowledge about myself is of no different quality in itself than the body the computer monitor embraces, constitutes, and embodies in itself. The body of knowledge is no different as a thing that arises in the universe, the body of the universe, than the celestial bodies themselves, the planets as well as the body of forces between them, nor the bodies of knowledge that concern them and are involved with them.

The (w)Hole of Modernity

https://www.academia.edu/36264960/Introduction_Exploring_Re_Embodiments?email_work_card=view-paper

A tension arises between the human being and the world that is. Always, the formulation as an intensional act, is of overmining and undermining. Thinking too much of things toward a great overarching explanation, or thinking too little, into the minutiae of pieces and more pieces, as those might explain.

In particular to the object that is the subject, this tension is how knowledge coordinates with other objects.

Less how subjective knowledge is involved with objective knowledge (modern), knowledge itself, as a thing that arises in the universe, concerns orientation over coordination. That is, relationship and expansion in contrast to distillation and reduction. In a universe where Objects arise in relation to other objects, subjective knowledge becomes a manner to make notice of epistemological orientation, rather than the only envelope in which knowledge is able to arise.

The modern episteme is coordinated by differences in power, such that every human being arises as a hole in the universe, devoid of an actual body beyond a correlational Ideal (politics), and at no time able to appreciate the it’s true arrival in the universe itself.

Over and underdetermination are religious epistemological compensations by which the subject is asserted over all knowable things.

Rp THE EARTH WITHOUT ART IS JUST ‘EH’

“A unique look at street art through the eyes of a local artist” Unknown “Art enables us to find ourselves and lose ourselves at the same time” …

THE EARTH WITHOUT ART IS JUST ‘EH’

—–
In what way is art an object?

In what way is it a subject?

What us the work of art?

Rp François Laruelle’s A BIOGRAPHY OF ORDINARY MAN Introduction 4.1 Bis: Science, Circles, and Fields

Why read Laruelle?, how Laruelle reads himself, Tetralogos, leaps and waves, semantic ascent and descent, philosophical self-validating circles vs …

François Laruelle’s A BIOGRAPHY OF ORDINARY MAN Introduction 4.1 Bis: Science, Circles, and Fields

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