The Philosophical Project Concerning the Mental Health.

I recently submitted a paper to an academic journal.

It was denied. Bummer!

It uses, I might call, a three-stage, blind review board who reads and assess the papers, who then recommend the paper, yay or nay. They also provide comments as to why they rejected the paper, which I truly appreciated and take to heart.

I found these review comments interesting and an opportunity for growth in my writing, but also personal growth. I see these areas as connected, and after sitting with the comments behind the rejection, I found that they are more than connected. I found that they necessitate a sort of fidelity to the meaning of my paper that still makes me wonder about the method and ideals those involved with the sorting process hold.

I spent about a couple weeks rolling around the feedback from the journal and the various activities that were aroused in myself to it. I did not want to react in a knee-jerk; as a mental health practitioner, and growing writer, I know the value of process, of tuning into myself and allowing the natural reactions, mental, intellectual, physical, but also philosophical and spiritual, to do their things. The rising of unknown or unrecognizable forces within one’s Self often compel us to activity without reason, yet while informing the motion of our reason, albeit, without a full recognition of the irrational forces that are compelling us, that is, as though I have thought it out rationally. So, I wanted to let those waves roll as they would, watching them, thinking the thoughts, feeling the feelings, working through the methodological rebuttals and letting them go to let other ones comes up, the same, different, challenging, agreeing, random, etcetera.

TRUE PHILOSOPHICAL DIFFERENCE and ITS INVOLVEMENT WITH THE REALITY of MENTAL ISSUE

The question that keeps coming up for me is the central question to Jean-Francois Lyotard’s The Differend; I paraphrase:

What justice might be had from a court who is not able to understand the case brought to them, not able to comprehend the evidence nor hear the argument?

The Differend. 1983

Now, the significance of my pervious post is that in this blog I will be moving past the strict conventional philosophical involvements, what I call real in the last post, to philosophy of mental health, what I associate with truth.

THE TRUTH is IN THERE

I do this because of the limitations that are exhibited in the attempt to engage philosophically at the level of truth on the general stage (see my posts, papers and books). Basically, there is no truth to be found ‘out there’. What is ‘out there’ is always real and negotiated as such. The truth of that situation is only found by not referring to ‘reality’ for substantial information about what is actually occurring, and this, thus, cannot be argued in the conventional domain. It must be sought within the domain of the Self. The effort of mental health thus falls into the issue of where I am seeking my Self.

Of course, this is not to suggest that one merely rely upon some ‘inner resource’ such as a ‘spirit’, or ‘mind’, or even ‘rationality’ as opposed or in contrast to what is ‘out there’ in the sense of an objective reality. It is these kinds of polemical and ideological mental postures that I say contributes to the mental issue as a matter for course. this is why it is possible to have such philosophical discourses that we find involving all sorts of psychological ideas, from Fromm, to Lacan, to Zizek. So I say that psychology is not dealing with problems outside of the problems it creates. But again; you can read my works about all that.

Interestingly, I recently read this paper which makes the distinction that I have noticed as well. Cedric Nathaniel, in his small book series, The Philosophical Hack, notices this difference in approach to what is occurring and claims philosophy to involvement. I feel that Maylynne contextualizes her ‘sage’ as what Nathaniel sees as ‘involvement’. Yet, in her proposal, philosophy is specifically oriented with ‘the socratic’, meaning, that it is based in (to paraphrase) a name of an activity specifically oriented ‘a rational questioning of the subject’.

I am writing a paper in response to hers which coincides with the new trajectory of my blog. I offer a big Thank You to Maylynne !

Her paper here.

PHILOSOPHY AND MENTAL HEALTH

I contend that most mental health issues arise because of the individual “missing” themselves. They do not understand what is happening to them and or they are unable to enact the person they think they are effectively. This disconnect in how a person understands themselves manifests as what we know as the ‘mental disorders’ but also just general mental issue.

This does not mean, however, that mental issues are caused by an intellectual farting, if you will, as though the person just needs to be corrected in how they are thinking, through a sort of cognitive formula. Of course, though, some people will be helped through applying a cognitive formula; we know this in the mental health field as cognitive skills. My discussion here is not about the semantic and pragmatic issues around any psychological intervention or theory. And again: you can look to my older posts and papers if you want to get a feeling about what is going on there.

MOVING FORWARD

This phase of my blog will be formed as a hub, of sorts, for papers and other media, to organize and grant an epistemological and philosophical structure that addresses mental health in a manner through which conventional philosophical approaches, underpinnings and manners of understanding mental health lack or otherwise avoid for the sake of psychological adherence and coherence.

I hope you will be down for the ride. Please link this blog to you own, and offer it to others as you might find similar or complementary interests in your travels.

The covert philosophy is now sound

Up from the ashes that had been scattered to the winds, the band that had a different name each show, giving its songs to the bands we now know so well -what once was covert is now sound.

For you sound philosophers, coming on: http://covertsoundphilosophy.com/

The shit has hit.

Falling Covers and Other Drops – hear the new album here !

X

Rp and comment on La ruelle (I think he meant François Laruelle, but maybe la ruelle has significance !)

A storm is coming in. I haven’t written much in the past year; often I hesitate to write at all. Yet, we may surmise a good reason to write and to …

La ruelle

—-
Hopefully, taking this in-the Spirit, that is intended, I will have a Comment.

For now, perhaps read his first….

___________________________________________

I am not usually open to being vulnerable. My way of life as been very spontaneous and without restraint, but I would not say intentionally or knowingly vulnerable. This is to say that my life was lead being vulnerable, but I did not know it. This manifested as a life of nothing, really; offensive as such a life is to most people, they take advantage without even knowing it as well. So unconsciously most of us live. And I had no means to understand what was happening; my understanding was necessarily withdrawn and reserved from anyone else’s view. Perhaps this is why I am a Counselor now, and why my life is the process of learning to be vulnerable as a life, that is, in and as a move of strength, reflective of a substance of Self.

This person’s reflection today struck a chord with me, and as I have a surprising two weeks off until my next life begins –this being the first day of my vacating my previous liminal living, of learning process, of growing conscious, of gaining distance for an intentional life — I am moved to comment more deeply, with more vulnerability, than I am usually am in my blogging here.

My resistance to the subjective life has lead me to, what I feel, is a more substantial life of truth. The vulnerability here is in finding that substance, one becomes able to show themselves without worry that others can take advantage. This, I think, exposes the problem with an expressed subjectivity from the perspective that subjectivity is the most intimate and thus legitimate means through which to encounter the world: it leads to nothing but more material subjects to consider.

Where would I be if I were nothing but a subject? Well, I wouldn’t be modern. Taken with complete reference to the phenomenological explorations we are so inundated with in philosophy and its social-critical theory, I have to say that the substance of my life is not modern, and yet, I indeed must contend with all of the modern world in which I find the subject of my Self.

There, I do not find my Self, but rather, I find that subject of myself.

Confirmed by the laborious mountain of 200+ years of phenomenal subjectivity founding everywhere and everything, from the basis of modern empirical science to the capitalistic products of our consumption, I believe that indeed the alienation so heavily explored as being a modern human is founded in the discrepancy between the subject reality of my Self and the actuality of my Self. In my work, I refer to this situation as concerning orientation.

But that is for the rest of my work.

Here, I am trying to be vulnerable while also commenting authentically on the feelings conveyed and aroused from the author’s post there.

I feel that the issue they deal with is that they are subsumed in finding their Self through the subject of themself, the phenomenality of historical texts as they appear to inform a real history. I feel they might be involved with a strange sleight of hand ideological trick of misdirection. I believe that François Laruelle is less a reference to the long history of subjectivity than the marker of a break with that tradition, and that to come upon Laruelle and his works in that specific context of history is to miss his point. As well, I see much of his works as increasingly having to deal with the biopolitical tide that works to pull the Self back out into the sea of modern, relative semanitc subjectivity, when what we are really attempting to achieve is the finding of the shore. I believe Heidegger referred to this shore in his works as home. I call this home-that-is-the-shore: the substance of Self. Or, the Object of the Subject.

I can appreciate this author’s wandering style of prose. Indeed, maybe I am doing it here as well, inspired by them.

Yet, as well, In reading the post, I felt a most unsettling drift. It is as though I could feel the author’s struggle to swim against the modern riptide, as though they are coming to the realization that they are losing the battle and are about to give up and just sink.

“Maybe at the bottom of this churning ocean, I might find rest,” I seem to hear from them, floating in the winds.

…And I wanted to offer a source of strength.

Maybe I have.

La ruelle: the small street.

Who knows?

x

Repost of Brassier on Land.

There are two interesting things going on here: One is meknowing what the hell this repost is saying, and Two, that when it makes sense, the attempt to apply it to real life, to reality, makes you undetstand that it is utterly theoretical. In other words, when im going about my daily activity, the sense it makes is at once nonsensical and extraneous. (Sp?).  

In as much as he might posit it as a sort of understanding of reality, he has set aside that when he goes and orders a beer at the bar, the theory is gone, unused, empty, non-existent, set aside like the dollar for a commodity. He has merely asserted that reality is thus segrgational despite what the theory says it might or might not be. That is contradiction incarnate. 

This is why when we find the actual meaning of the material, either we have faith in the potential of the thought to reconcile the theory to itself,  or we have to admit that the theoretical reconciliation is not real.

See and understand: 

REPOST: 

WHY KEEP INTENSIFYING? Brassier on LandOriginally posted on rediposture: Land’s work is a “mad black Deleuzianism”. What is really interesting in these texts is the way in which there is an extraordinary re-elaboration of negativity, a kind of non-conceptual negativity, and these texts bristle with this kind of sublimated fury, and that’s what makes them really powerful. (part one) Dyrek…
WHY KEEP INTENSIFYING? Brassier on Land

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