Philosophy, Mental Health, and The Two Routes

Kair, L. (2022). Philosophy, Mental Health and The Two Routes.

This paper is a response to May-Lynne El-Debs paper “Introduction to Philosophy”. The link is in the next post.

I invite you to engage with the discussion about how a subject of mental health comes to know itself in reality.

https://www.academia.edu/91714405/Philosophy_Mental_Health_and_The_Two_Routes

Or, engage right here in the comments.

Be well.

Rp The role of mind in neuroscience

After failing to find anatomical or functional correlates of a variety of psychiatric conditions, Dr. Sarah Durston (neuroscientist and Professor of …

The role of mind in neuroscience

—— If you are not as concerned about the philosophical side and want to hear just about the biological side of mental disorder and diagnosis from the research stand point, start at 18:30.

Very interesting….and validating as a philosopher and clinician.

Potentiality

Aristotle associates potentiality with matter. Here I am not endorsing Aristotle’s four causes, nor his hylomorphism, but simply thinking about the …

Potentiality

——- So it is: the actuality of potentiality.

I might even go so far — or father — to say that the issue with subjectivity is that it always the potential of potential, such that it’s actuality is never gained.

Hence: orientation is the actual basic issue for mental health.

For health must be actualized as the potential itself. To always hold or move into the potentiality of what is already potential is nothing less than an existential crisis waiting to either be denied (bad faith) or unfolded (political reality).

What matters is what is actually occurring. The lived experience of potentiality of what is occurring is anxiety, whether for good or bad.

Rp and comment on Potentiality

Aristotle associates potentiality with matter. Here I am not endorsing Aristotle’s four causes, nor his hylomorphism, but simply thinking about the …

Potentiality

——- So it is: the actuality of potentiality.

I might even go so far — or father — to say that the issue with subjectivity is that it always the potential of potential, such that it’s actuality is never gained.

Hence: orientation is the actual basic issue for mental health.

For health must be actualized as the potential itself. To always hold or move into the potentiality of what is already potential is nothing less than an existential crisis waiting to either be denied (bad faith) or unfolded (political reality).

What matters is what is actually occurring. The lived experience of potentiality of what is occurring is anxiety, whether for good or bad. That is: the ethical.

Science is not in opposition to ignorance

Only by a certain orientation upon knowledge does oppositional categories have significant affect.

I was reading a paper, part of the paper anyways, where the author talks about John Locke saying his work not involved with science.

Just got me thinking. Georg Hegel, and many more philosophers for sure we’re trying to find some sort of “science“ of …what? Now that were in the moment that were in, I’m not sure we really are identifying what science actually is.

Indeed, even scientists would give us a definition that if we were to look into what it really means, or what it’s really identifying, we would find that it is like saying that that object over there is a chair. Any mediocre Philosopher knows that as soon as we attempt to investigate an object from the standpoint of the phenomenology of the subject, we find that there’s nothing really there that the word identifies. I’m short, that language or words of language are arbitrary.

Science as Truth

I am the first person to suggest that words are not arbitrary. Even while I hang on to the logic of the philosophy which understands words and sounds and symbols is not necessarily being linked to the object that they suppose.

I feel this is a more significant venture for philosophy: that words identify things that truly arise in the universe. That the knowledge of things in such a way is indeed a science, or indeed can be eventually found out and known truthfully in a system of science.

Now, of course, the only logical means to understand that last phrase that I gave is to understand that I am not in a project that has to do with the present moment, so far as modern science. But rather, indeed science is some thing that human beings are involved with teleologically, that is to say, universally. So it is that I say that my work has to do with disrupting correlated terms, which is to say, terms that arise in a polemic which seem like they’re true, but Are really only given into a particular kind of knowledge. I called this particular kind of knowledge modern.

This is interesting because if I’m going to propose that my work has something to do with science then I must realize that there is a current working epistemological paradigm that functions, indeed as it promotes a faith in, it’s mode of corrections, it’s patterned system of lacunae, and that if I am going to propose that my work is scientific, then I must indeed deal with the present misunderstanding that is common empirical science as a thing that arises truly in the universe as well.

In this way, then, we can begin to understand a progress of the human species, of the human being, that betrays the common ideological heritage. We can begin to see that a science arises through a different kind of understanding of what has been happening in the growth of the human creature through time, and indeed that’s come upon a different understanding of what time actually is. After all this: we can find a scientific truth of the universe that human beings can know and apply.

Post Truth?

This is also to say that we must contend with idiocy. We must contend with the idiocy of the conservative liberal “science” -oriented modern epistemological technology, and those correlations that constitute its basis, those who have a different opinion, that knowledge which arises as “conspiracy“, The conveyors of post truth, and otherwise ignorant people, warmongers of 19th century disposition, etc..

A little while ago the philosopher Alain Badiou suggested that the radical political move would be to not vote. Basically, to drop out of involving oneself with politics. That this indeed would be the radical political move. And of course, all those for Social Justice really had to take what he was saying and apply it ironically, metaphorically, as if he really wasn’t saying what he was saying.

For, for those oriented in the social justice of empirical modern reality, one must make choices into political action..

Disjointed and disconnected as it is from any true universe — when we begin to comprehend that I am not involved in the constituting of the other, then we can truly begin to understand what subjectivity is and how it indeed arises as a true thing in the universe.

We find that we just must do what we do, and in that doing we arise as a truly radical political entity. The choice into political agency is based in a decision that cannot be made.

The Moment of Decisive Significance

I’m not making a political statement here, really. .

Science as the Object of the Subject.

Maybe that’s what I’m saying. Science is always epistemological. Epistemology grants the significant understanding of the true universe.

🧐

The Philosophical Hack

We are so motivated and conditioned by the given modern phenomenology that we become fearful and skeptical when the word “truth” arises. So far as mental health, this kind of fear is “the final frontier“, and it is usually a fear that resides so deeply and so substantially that people just consider it normal. Indeed, it is so foundational, it constitutes the basis of modern identity, such that most people would be content in the contradictions that uphold their identity, to have some personal and private spirituality and religious belief, that most mental health issues are never encountered. That is the way of the modern capitalistic world; we cannot impose mental health upon all of humanity and its social systems, if simply because we have no way of affectively addressing it. Hence, I see ethics as having to do more with logistics, and less of what meaning and decisions we see ourselves needing to make.

🦥

The truth is in there.

👽

The Object of the Subject

“The Philosophical Hack uses Slavoj Zizek’s book ‘Event’ as a platform from which to hack into philosophy. A hack is someone who is adept in technology and standard methods but is not employed to make marketed products. Yet in another sense, a hack is a repeated application of a specific yet broad algorithmic protocol upon a closed problematic space. The role of the hack is at once to disrupt and to consolidate. The hack is a check on the security of closed functional systems, as well as the impetus for its growth. Defining this problematic space through a careful assault on weak points in the philosophical facade, Nathaniel offers us a way into a science of philosophy. Mr. Nathaniel is writing to a wide intelligent audience in such a way that the philosophical mind will not be ostracized but will indeed be challenged. It is indeed a philosophical hack.”
— Read on www.lulu.com/shop/cedric-nathaniel/the-object-of-the-subject/ebook/product-24228206.html

More by:

https://www.lulu.com/spotlight/Landzek/
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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 !

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Agency Is Gratefully Dead

Agency is going through the same fits as religion. When Nietzsche regarded society around him at the time, he declared that God is dead and asked now…

Agency Is Dead

—-Aaaaand of course, my comment.

I have never bought the idea that without some sort of God figure that everyone gets to do what they want. So, also I’m not really agreeing with the idea of agency here. I mean, yes there is some sort of crisis about this particular term and its role and how we show up in the world. That much I would agree.

However,

The plain fact of the matter is that probably a good chunk of the population of the globe does not “believe” in some sort of ethical judge ruler. In fact, I do not even think that most people “believe” in some sort of ethical standards. We simply run on them. I think that everyone just does whatever the hell they’re doing and then when we start talking about ethics or laws then we fall into this sort of black hole that we fill in with words that supposedly define the reason why I’m doing anything.

For sure when I’m walking my dog this morning, there’s nothing within me that is preventing me from stepping over and thrusting a knife into someone’s heart, you know, 20 feet away or something. Its only when I might ponder running over to this dude walking a dog and thrusting A knife into his heart that I begin to ponder these ideas about ethics and agency and God – if we I do at all ! But while I’m walking my dog there’s no such thing that’s preventing me from doing that simply because it has nothing to do with anything that I’m doing. I’m walking my dog taking in the cool morning and greenery that this early summer has to provide. There’s nothing ethical about it, there’s nothing about my agency that comes into play. It is only when I read this blog about agency and God but my mind begins to roll around in the dirt and pebbles of that thing or things.

Now, the only rebuttals that one could give to this sort of position would be to assume that there’s something underneath, some sort of Tetris like basis to my consciousness or my mind that has been filled in with ideas and values, and that my activity is kind of the blocks falling down from the sky that I’m trying to arrange into this foundation that has been settled before.

Literally, that’s the only rebuttal that can have any ground against what I’m talking about.

However, we would have to apply the same sense of God or agency or morality or ethics to the very fact that I might be able to read this blog about those topics and then have some sort of opinion about them. In this sense, we would have to argue something of the nature as to whether or not I have intelligence maybe. My point here is that someone would pick out some great idea to start talking about it as if it has some sort of existence or not existence that it’s informing all human beings or something like that.

We could just as easily have made the discussion about mind. Do I have a mind that is able to read the repost blog and have an opinion on it enough to write another post? How about An even more interesting one: gumption. Is there this essence of gumption that all human beings have such that I need to tell someone how it may or may not be the case, considering that someone was talking about God and ethics?

I could go on. in fact, I would suggest that we could go on and on and on in this direction about deciding or arguing about what things truly exist or have relevance and what things don’t, and if we had enough time we would have gone through to address the entire lexicon by which human beings communicate.

I personally would say, yes, the very fact that someone might be arguing of whether God exists necessarily requires that God exists. Because if God didn’t exist I would have no criteria, no way to reference what God is or is not. Same with agency.

Further, if someone wanted to argue that particular point of contention, I would say that what is it about the situation that feels like you have access to some essence of God that does or does not exist? Or even better yet, what makes you feel that there’s some sort of essence of yourself that has any ability to affect some other persons opinion as to whether or not they believe in God? Why should the existence of anything have to do with my reasoning about it? Whatever answer that person comes up with, ultimately would be another topic that could involve God or agency. Then even more revolting, why do I think that I have the power to know whether it exists or not exist in the sense that my argument would want to promote?

For whom, or to whom am I arguing?

What about this other person, or these people that I’m writing the blog to. How can I possibly know what “all of humanity” actually is, what they do, what they think, the reasons for it, or anything at all like that. Do the people that live on that island, I think in the Mediterranean, who are basically a xenophobic society that doesn’t let anyone else come onto their island – do they have agency? Do they “believe” in anything? 

I would think that they do, and they don’t. They have both not agency and indeed they have agency. 

So, I think there’s something else going on. And I don’t think it’s the question of nothingness, or some sort of enlightened Nirvana Ness. I don’t think that nihilism has any context here either, again, except in as much as I might think I’m getting somewhere by discussing what nihilism is.

Im just grateful that I might know what it is. 👽

The object of the discussion, like that rock over there. in-itself.

The arrogance! The Narcissism!

🧐

what am I talking about again?
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