The Philosopher.

The philosopher is like an arrow cutting through the air.

or rather –

 

A snake slicing along the surface of a river.

The truth calls the philosopher.

But until it is found, she is like a pebble thrown into the water.

The wakes echoing forth, back and away in all directions, her presence the ripple for the moment, the significance like the rain drop, fades away in dissipation of the wash, while her self sinks and dissolves.

           A transcendental nobility.

 

Yet before this and after, but never while,

The Truth is found, and the philosopher is pulled up the stream.

She does not sink, but swims, floats, slips, buoyant.

The shallow draft carries small value,

with purpose, with determination.

Effortless.

 

The truth calls. And called.

The opinions vary in the concentric interferences.

She is not distracted and never beached,

The swells and rapids only occasion her indecision and resolve.

The rocks interesting siestas.

The shore never beckons.

 


 

c.2017 Lance Allan Kair.

CLAUSAL PROOF: Download the single “The Badlands” off the new C.S.P. album.

Download the new single byThe Covert Sound Philosophy.

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(Did I ever tell you how I absolutely hate the internet?)

THE BADLANDS free downoad

“Clausal Proof” out soon !

Analogue vs Digital Philosophy.

Sound and Philosophy.
I am a music producer so I have some knowledge about sound and signal. If you are interested in what sound processing entails as a block of concepts, I imagine I might do a little bit on sound and philosophy in a post later. Or you could look on line.

But here’s just an intro into how sound and knowledge might be similar.

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The issue of communication is not merely a conceptual exercise. It is an actual lived experience that has been conveyed into philosophy with an interesting outcome: Some sort of communication is occurring, but in particular instances, it is difficult to tell just what kind. In some instances A is being communicated as A, and in other more usual instances, A is being communicated as B C or D…, depending on who you talk to, but with an odd sort of occasion where the ‘receivers’ of B,C,D still think they have been communicated A. This phenomenon is similar to what Zizek calls “changing the past”.

Since the mid-19th century we have found that there is an attempt to communicate something and that this attempt is not always successful, but again in an interesting manner. In the 1960’s Martin Heidegger spoke of this peculiarity in a series of lectures made into a book called “What is Called Thinking“. There he speaks of thinking in terms of a progress that is not made in time; that is, the progress that is the successful consummation of this philosophical communication does not occur as a proper historical phase, but rather involves a moment of thought. The theme is this book is “what is most thought provoking is that we are still not thinking”. It is interesting to note that this occurs after World War Two, because before the event of the engagement with the Nationalist Socialists, it was thought that this “thinking” was indeed linked with a historical progression of the likes of Hegelian “Historical Consciousness”. Now, in 1965, Heidegger is telling us that he (and many philosophers as well as a kind of cultural knowledge) was wrong.

But this somehow has not deterred people from thinking that they have begun to think, as a historical motion. We find traces of this in the Frankfurt School (the final solution has not arisen yet and, in one manner of looking at it, they were pondering what could have gone wrong in the “historical consciousness” that lead to WWI, attempting to find out what had been misapplied), and then Sartre, and Foucault, then the postmoderns, Lyotard, Derrida, and Delusional Guitar Player (Deleuze and Guattari). Then we find it in, what we could call the ‘post-Postmoderns’, Zizek, Badiou and Laruelle. Of course this list in not exhaustive, but there is seems to be something at work that has allowed those authors to be listed primarily, even if it is a presumptuousness on my part. All of these authors come about within a context of not still not thinking, for they indeed have begun to think. Graham Harman, I think, finds a significance of which Im not even sure he himself put his finger on particularly, namely, that while all these thinkers may have begun to think, and are thus involved with a certain (out of time) historical movement, Heidegger was at least correct in as much he noticed a problem against which he could not help but hold out hope for. This hope that extended from at least Nietzsche, had brought him to have to say that we have still not yet begun to think, even as those who would want to think that they are thinking by “…offering an overall exposition” of Nietzsche’s work . Harman has the philosophical acuity and balls to realize that “we” will never begin to think. We can find this implication in the assertion he made in the Harman/Zizek Duel-Duet, that we have always been dis-enchanted. The point here being that indeed the reality has been that the enchantment that Heidegger was involved with in his “still-yet” was exactly that: a fantasy.

But this fantasy in not what one would think. lol. The significance of this fantasy, this enchantment, is that it is never communicated in its truth. This could be said to be what the Frankfurt School was just beginning to notice back then, and after a time, this is what why the issue of communication came up with the postmoderns, because the fact is that such enchantment occurs, people do begin to think, but the truth of the Same (Heidegger) is lost in the attempt to communicate; this is an apparent fact. This fact is what brings the post-Postmoderns: Zizek with his complete capitulation to the paradox; Badou pointing out the issue of the two: Laruelle holding firm in the historical consciousness as a communicable situation.

There is a reason why I call Deleuze and Guattari “Delusional Guitar Player”: While the Frankfurt School was trying to make sense of what this ‘saturation of the signal’ was exactly, Deleiuze and Guattari 25-some years later mark a point when the ‘distortion’ of the ‘philosophical analogue’ (see below) signal was noticed as distortion but likewise being taken to be readable (see above video), such that whatever would be communicated as the distorted signal would be accounted for as indeed part of the communication, as accounted for in their philosophy: This is enchantment par excellence, and is why we have all the subsequent run-off Deluezian philosophies that have eroded more or less into “philosophical fictions” at one end and pure admitted fantasy at the other. (Laruelle’s version has likewise been commandeered by such ‘distortions’) with some people in the middle still debating over what is really going on.

We find this because we should not rub it in; we cannot continue to yell at people, like Nietzsche, anymore; its like beating a dead horse, we need let it be.

The continued attempt to communicate how what withdraws from thinking which then gives something worth thinking about might be communicated is failing, indeed has failed. This is the significance of Harman’s move (and perhaps the Speculative move in general) into the Object. A completely new way to speak about the situation at hand without having to retread over and over what had already been retreaded so many times and will continue to be. A clean break was called for. And even still, a divergence.

*

The noise made by this event thus brings me to think (lol) about analogue and digital communication. The significance of digital (it seems) is that it can communicate accurately over long distances. Perhaps, what is being communicated through time that is actually outside of time, is something that is being communicated “digitally”, where as conventional philosophy is more like “analogue” communication, where to longer the distance traversed by the signal when the signal is read, the more distorted the signal.

 

Post Text:

When are we still not yet thinking? This is what the whole thing pivots apon, yes? For we know Heidegger; he loves a turn pf phrase. All along we will have been thinking, yes, what I quite bit of thought to ponder, this “still not thinking” as the most thought provoking thing. But it is! For everyone is obsessed with thinking; who is thinking best, who is helping the most people with their thinking, who is making the most money… So ti is that we might have bank of ideas that we disseminate to the students. But Heidegger’s teacher does nothing of the sort; all these thinkers thinking about the food for thought that is not thought provoking, but is merely thought promoting! Thought is that which is central to man, and man cannot be anything but the center of the universe in the many possibilities of ideas and concepts.

So it is that what is most thought provoking is that we still are not thinking…for we are not thinking at all. 

It is the distortion that is thought. In all its precision and ability to choose on various things to talk about and how to talk about them. We can’t undo this. The signal itself, though…well; that might be another matter entirely.

Reality, Naivety and Addiction in 3 parts. PART 1.

A Comment Upon Zizek’s Recent Talk in Spain, June 2017.

Reality, Naivety and Addiction.

*

 

I know that everyone likes to have an opinion, and they also like for everyone else to have an opinion – no; they demand that what anyone has to say is an opinion.

I ask: What happens when someone does not have an opinion? What does that mean? Can you, the reader, think of someone saying something, putting forth a proposal that is not an opinion? What are the conditions involved with someone having an opinion? What is occurring that everyone has an opinion?

These are questions I think very few, if anyone, consider. I think most would think it useless and silly if not contradictory in its nature, to consider what conditions must exist for someone not to be proposing an opinion.

I begin this post in this manner because of the overwhelming consistency in which Slavoj Zizek comes off. It is almost spookey. How does someone not only have such a consistent approach upon matters, but then also have a theoretical platform that not only supports this consistency but is then the substance by which such a consistency indeed has consistency? It is almost magical. Maybe that’s why Zizek has been deemed the Elvis of critical theory. I love it.

My proposal here is that Zizek is conveying no opinion. His opinion arises through a kind of misappropriation of what is occurring, and by this feature, opens possibility to opinion. I will leave it to you readers to think about that and what I could mean by it while we step into a recent appearance in Spain, June 2017:

**

Now; I admit I have not listened to the whole thing; only the first 30 minutes. But enough things came up in that introduction to warrant a good post, I think, so, here it goes.

*

Consider how he begins his talk: Under an assumption of naivety. What does he mean by that?
In this moment, under this banner, it is almost as if he anticipated my earlier post where I point out the flaw of his entry in his book “Event”; it is also as if I anticipated this very lecture (above) by pointing out the contradiction. It is almost as if Zizek and Myself were involved in some sort of atemporal synchronicity, an event that would be then utterly psychoanalytical in theoretical nature – lol. But we mustn’t really think too much into this.

Ironically, if we are tempted to think into this situation too much we could be indicating just what Zizek might be meaning by his ‘naïve’ approach to this lecture. For, he is saying that, just for a moment (the moment of this lecture), he is defining a space whereby his presentation will not necessarily reduce back into the psychanalytical order. And this is to say that he is giving notice that he is going to step out of the ecstatic space where in everything will be topsy-turvy, where the slave will become master, where what seems apparent is not the case – he is making notice that for this particular lecture the ‘carnival’ will be suspended. This is to answer my post (above) by telling us that he will be standing on a stage where there are individual agents of personal thoughts, opinions and activities; basically, what he admits also: His lecture is mainly political. He is going to act like a regular critical theorist without the psychoanalyst riding along and making comments.

He is going to be naïve.

In this space, this political position, he is going to make no comments from the psychoanalytical chair about the situation. So what is he leaving out of his talk by this segregation? Can we speak to what might be occurring psychoanalytically?

His question, by which he asserts a new kind of social bureaucracy, he frames: What occurs after the carnival, after, as he puts it, that state where one is ‘eternally mobilized’, which is to say, within the ecstatic disruption? What are we to do afterwards?

Why would he need to frame things in this way? The first question that pops into my head is when the carnival was? When did this perpetual upheaval occur? We really shouldn’t look to any theoretical proposal – rather, I think the semantic argumentative contents of a theory is not the right place to look (of course we could look there). The reason we would be better looking elsewhere than back onto a theoretical position is we would not find the carnival there and commonly would not find anything upended or opposite, we would only find the quite ordered theory that was making sense of the carnival (Zizek makes note of his own manner, that he isn’t going to drop these ironic bombs on this lecture, commenting upon how sometimes he speaks upon somethings sarcastically or opposite of what he is saying). He could be referring to other theories, but I think he is referring to a particular psychoanalytical moment wherein the subject is in confrontation with its object of desire, involved in the attempt to situate the upheaval of the symbolic world by the imaginary, through the event of what is real.

In this lecture, Zizek is situating the alienation that occurs due to this confronting event within the political realm, and calls this political mechanism of subjective alienation bureaucracy: The institutionalization of that subjectivity which should remain ideally invisible to the subject, but which most often reveals itself by its dysfunction, is actually alienating the subject that is using that political system. He thus suggests a Socialist Bureaucracy as a better type of political institution than what we see of our Democratic Bureaucracy.

We can find the psychoanalytical aspect by understanding that the bureaucracy maintains the order even while the carnival is going on, that it is a kind of ‘mirror’ of the subjective alienation, that is not being recognized while the carnival is going on; the ‘substance’ or ‘material’ of the reflection is a political bureaucracy, in this case, the dysfunction of which is itself the effect of alienation. We return to our question here to find out what might be said of the subject of psychoanalysis when it is not recoursed into the political symbol. This is to ask, what of the subject of psychoanalysis itself?

The symbolic manifestation of the State Bureaucracy can be a good analogy for alienation because the confusion that brings about as well as manifests alienation as a lived experience can also be associated in the political world with the system of rules and procedures, as well as the people who uphold, enact and conform to these procedures, by which the state can accomplish things. It is a real manifestation of perceived alienation from the subject; the citizen often has much difficulty negotiating or even figuring out the rationale behind bureaucratic procedures. Likewise, the alienated subject of psychoanalysis is confused and has difficulty in discovering the sense of the ‘carnival’, of the intrusion of the Real into the Imagined sense of Symbolic order.

It is not very difficult then to look around and see what occurs ‘after’ the carnival: The carnival persists. In terms of Zizek’s noted ‘subject of trauma’, we find an immediate association with the subject of modernity; it is the post-modern subject that finds itself in the carnival. At every turn of investigation, the ordered sense that is the modern state becomes confused as the subject of modernity finds itself ‘alienated’ from the (orderly) world that was (is) known. In the attempt to get to the root of the postmodern confusion, the alienated subject of psychoanalysis finds ‘nothing’ at the end of the investigation, the nil subject. The subject under investigation finds that the very terms of the investigation are faulty: She is alienated from her own world.

But this is not what occurs right off. The subject that finds this ‘end’ is first incredulous, that is, as Jean-François Lyotard has given us, ‘incredulous toward metadiscourses’. The alienated subject of modernity searches for a ground of her alienation and finds, in the end, that there is no ground for it, that ironically this is the cause of her trauma, she thus becomes incredulous toward her world, what she knows of it as well as what is said of it, as the world is nothing but a series of discourses suspended in nothingness. It is not that somehow due to theoretical proposals everyone becomes doubtful of the world; everyone in fact has a complete world at all times. The idea that people become doubtful of their world due to some theoretical sensibility is a contradiction in terms, but a contradiction that indicates the carnival that no one can make sense out of, or rather, the sense they make complies with whatever the frame that supplies ‘questioning’, or doubt of authority of metanarratives. This is why we can speak of two routes (see my earlier posts), because so many people see theory as indicating a sort of agenda, as they are supposed to think a certain way because a theoretical position makes sense in various ways, as though their opinion is formed in segregation to the idea of the opinion.

This manner is the opposite of the psychoanalytical approach. The discrepancy in conception thus shows us that there is a disconnect occurring between what is true and what is real, a disconnect that amounts to what we understand as ‘alienation’ that cannot and will not be overcome through the symbolic mechanizations of the (current) state bureaucracy, and yet we cannot do without such a state system, eternally dysfunctional, indeed, eternally mobilized.

Zizek is speaking of certain philosophical moments wherein psychoanalysis finds occasions to use discourse. We have, though, the carnival occurring as we speak, regardless of what theoretical concepts we might entertain for a solution, for it is not the case that the theory drives psychoanalysis; it is psychoanalysis that drives theory (under certain conditions).

In this case, then, we have Zizek entertaining the notion of what might occur once the carnival stops. Of course, this is a speculative idea because he is not speaking about any actualized ending of the political dance of types but rather about a philosophical moment; this type he proposes is a contradiction in terms, and thereby unrealizable (or totally imaginable). Psychoanalysis is a constant mode based within shifting views of parallax; the political aspect of society will not go away, it will only change forms, but the only way that Zizek can speculate upon such matters is because he intuitively knows his Socialist Bureaucracy will not happen: He is speaking, making this proposal under the condition of naivety. The carnival does not stop, but indeed would require what he suggests is a kind Socialist Bureaucracy if it were to stop. But a bureaucratic socialism is a manner of situating psychoanalytical contradictory situations. As he points out, the problem with what we know (or have witnessed) as socialism is that it is, indeed, problematic; he is calling for a ‘pure’ kind of socialism, one that runs smoothly, invisibly, as he says, one that “I do not notice as it functions”; a functional bureaucracy would be one, as he says (paraphrase), ‘that determines everything I do but without me knowing it’. But it never runs that smoothly on the ground in actuality, that is why we can be sure that he is speaking, not figuratively or ‘down a hole’ (into or of nothing), but of an actual philosophical moment, which is to say, a ‘post-trauma’ psychoanalytical condition. When we remove the naivety of the moment, we are left with the ‘fully aware and cognizant’ moment where psychoanalysis must filter everything through its vanishing point. This point is, of course, the subject and due to its quality of being naught, if we are to experience this cognition, that is to say, without a certain ironic distance, it is, again of course, that moment where everything is topsy-turvy.

The question that arises here, though, is why this subjectivity does not appear topsy-turvy (like a carnival) but usually at best appears only so within a theoretical construct of critique? Yes; the on the ground political situation often appears convoluted and chaotic, but it does not usually appear like the allusion of the carnival, where, for example, the rioters are attempting to control the riot police (I am not being ironic here, lol), or the citizens are terrorizing the religious zealots. Through analysis (not necessarily psychoanalysis) all the chaos is ironed out and made sense of, even if the sense that is made can be debated as to its sense! To say that a situation may be like carnival is a theoretical (non-ironic) distance that is imposing order upon the chaos. So we can say that it is through the cognizant moment that we find the possibility of the Socialist Bureaucracy, and yet he is speaking of it in a manner as if it could or may come about, through the conditions of necessity and contingency. In this manner he is thus having to self-disclose the inherent contradiction, the ‘error’ involved in the juxtaposed discourse, and does this through the disclaimer of ‘naïve’. It is through the ‘invisible’ bureaucracy that we find the ideal situation that cannot and does not ever come to pass in the (political) world, but indeed can be believed in as a sort of utopian possibility in that effective ideological world; which is to say, the world that does not function through the ‘cognizance’ of its psychanalytical conception, but only functions ‘in the background’, albeit invisibly.