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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Psychology and Ideology

From “Mental Automatisms“. commentaries and translation of the work of Gaetan Gatian de Clerambault. by Paul Hriso, M.D.

Used without permission.

*

There is ample evidence that shows that medication for mental illness is not as much based in science as it is in an ideology that medicine might have a beneficial effect upon mental issues.

Despite what might be said of why psych meds work, Psychologists do not really know why they indeed do, and in fact, even though some sort of effect has and does occur in many people with mental health issues. What that effect actually is is so vague, and the numbers generally so statistically insignificant given the ever so fast growing number of people with such issues, that it is almost enough to say that they do not do much physiologically, and indeed, their noted effectiveness is the product of an ideological enforcement not very unlike early Catholic ideals, supported arguments and enforcements about the Earth being the center the universe.
x

From quite near the beginning of what we know now at psychology there has been a concerted effort of career professionals to mold the ideas about the psyche toward what we know as empirical physiology and science. This is to say that even the word science It’s self has been commandeered by a project, a clumping together of empirical observations, that if it were not for the career motive, psychology As an effort to help people With their mental health would probably be a name for a loose set of differentiators, different groups of causal associations from empirical observation andlikely would not be associated under a common theme of physiology.x

The money motive seems to inform and be a sort of gravitas for anyone that enters the mental health field, whether they be counselors, social workers, psychologist psychiatrist neurologist — Anyone who enters the any of those fields is immediately keelhauled into this “empirical science paradigm” were medicine, psychiatry and psychology and the medical model are the pinnacle aspiration for truth, and is where everyone should be properly headed if they are trying to help this person in front of them, or get help themselves.

I question this assumption deeply. For it is really the love of money that is the root of all evil, and if we follow some of my philosophical explorations in this blog, most of the time people are not choosing what they love. So I say responsibility has to do with a self reflection that might not be occurring in this axiomatic reflection of empirical physiological scientific human being.  It is as though psyche-science is a kind of sleepwalking. 

My position on this, though, is not that psych meds do not work or are working due to some sort of mass hysteria. The issue is more that ideological constraint might shape investigators to view the situation along certain lines of causality and connection, and thus motivation and constraint may be due to the supreme importance money and career grant to our sense of the righteous world.x

It is as though clumping of psychology and physiology has become such a religious cosmological identity thatpeople just blindly move along a line of conclusions which merely verifies and confirms that their Nightwatch discovers facts.

The philosophical responsibility is what to do. For the psychological and emotional reactivity that ensues whenever a deeply held an axiomatic truth is confronted, more often prevents change were change is needed. And this is because the emotional activity which informs and it’s connected to subjective empirical truths, as a defense yield and violence appropriate to maintaining that ideological constant, despite what might be true.

To be responsible, then, is to realize that mental health is found through strategies of confronting this bias, rather than pure philosophical argumentation. For, the argumentation more often yields antagonisms which confirm the ideological bias then it does actual progress for human benefit. 

Read: The Philosophical Hack

Oh Kaay!

I finally took a minute and got some things in order.

THE OBJECT OF THE SUBJECT : The Second Part of the Philosophical Hack  is available in EPUB HERE. 

Screen Shot 2019-08-29 at 7.15.12 PM

                 and in paperback HERE.

THE PHILOSOPHICAL HACK: The First Part is available HERE in paper back.

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“The Philosophical Hack a hack into philosophy. A hack in one sense is someone who knows how to use the technology but nevertheless assembles useful objects in non-conventional manners. A hack is someone who adeptly utilizes 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. It is written in such a way that the philosophical mind will not be ostracized but will indeed be challenged. It is indeed a philosophical hack.”

 

Using Slavoj Zizek’s EVENT! as a platform, Nathaniel moves us beyond Zizek’s more political subjective confines into an object orientation.  Graham Harman, of noted Object Oriented Ontology, posits that knowledge either speaks to what a thing is made of or what it does, and that while we need knowledge to exist and to thrive as human beings, cognition is not exhausted by knowledge.  Objects, in this sense, exist at once as present and withdrawn.

Further, he suggests that philosophy is not only about knowledge, not only about what what objects do and what they are made of, but about the love of wisdom. 

He also tells us that Object Oriented Philosophy includes the human being as an object, what Nathaniel calls a universal object.

Setting up a few steps back from Harman’s front, and in Harman’s terms, the Philosophical Hack sets up the contours of a philosophy as an effort of love toward or involved with wisdom. Nathaniel thereby begins to lay the groundwork toward a hopefully more substantial and meaningful practical philosophy for mental health and counseling.  In this new understanding, the conventional and traditional modes of human Being, such as science, biology, psychology, religion, and spirituality, as well as the traditional philosophical theoretical (as many we know) constitute contributing components of the object that is the subject.

The Philosophical Hack is the beginning of a philosophy which includes other disciplines to form a more coherent and seamless cognition of what the human being actually is as a universal object infinite in its involvement with other objects, as opposed to what the human Being is able to be as a transcendental and special phenomenal subject limited in its ideological nothingness.

This new way is to retain everything, as opposed to excluding.

#mentalhealth, #objectorientationcounseling, #truth, #loveofwisdom

*

 

The Third Part of the philosophical hack is Delayed due to user error.

Oh no! My MacBook Pro crashed finally after 10 years. And, because I really do despise computers and iPhones and the Internet and everything that has to do with modern technology 😄 I don’t automatically save my stuff to the cloud. Rather, I like to work from my computer and then only every once in a while save my work to the cloud, which I know now is not very wise, especially having my main computer as a 10-year-old MacBook Pro. (Fart).

I am from the generation that has a certain sense, a certain want or need to have some thing that is mine for anything that I do.  for example, I like to own albums and on CDs, even though I never play them anymore and I listen all my music off of streaming services (puke). Lol.

Hey, if anyone has the right to be hypocritical, it is to themselves. 

Perhaps future generations of humanity will be more community oriented and consistent in some authentic human being Ness, and in the sense that everything is shared, perhaps because that is what will be necessary as an attitude in order for humanity to survive the changing of our climate. But by that time I will be long gone and it won’t matter. Besides, I shop at the thrift store pretty often! 

Anyways; I had all the chapters, all the parts of the philosophical hack saved to my computer, and I only have an older an edited version of the third part saved to the cloud. 😩.  so what that means is that the third part may take a little while longer to get out to you eager philosophical hackers.

And, by the way, The second part Should be finally globally distributed in the next few weeks.



Note: disliking technology does not mean that I don’t enjoy using technology or the benefits that comes with it. I probably mean it more in the sense that a certain orientation upon technology tends to distract us from what is philosophically sound so far as being in the world. And I don’t mean this in the exclusionary sense that somehow we need to get in touch with our spiritual inside. Exactly the opposite. I mean in the sense that technology as we understand it tends to allow us to and void engaging ourselves technologically with the world, avoid’s inability to understand the intimate relationship that I have with the world itself, which is to say in as much as I might be invested in the wonders of The iPhone and 5G. 

… Or maybe I’m just old. ✊🏾👨🏽‍🚀

Start The Philosophical Hack with The Second Part: The Object of the Subject

THE OBJECT of the SUBJECT: The Second Part. EPUB version available now.

— if everything went good.

“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 their 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.”

In more ways than one, the object of the subject is available now.

The Philosophical Hack is a book that will be served over six courses, for easier digestion. Expect The Third Part in 2020. 

Stiegler’s Faux-pas?

I have been chipping away very slowly at Stiegler’s Negathropocene.

And here is a paragraph from the end of Part 2 in the book that I thought encompasses, what we might call, a faux pas in reckoning.  Similar to Lacan’s mistake , i’m calling this author’s mistake a faux pas because it seems to me that his mistake he could not help because of his investment in the ubiquity of the social criterion, or so it appears.

In particular I bring out to relief his suggestion that what is required is a change in the theory of value.

what I am calling a faux pas in the context of his proposal is the same type of error that is indicated in Lyotard’s “The differend“, and elaborated on in “ThePost modern condition”.

So It is interesting to me that just prior to this posted paragraph the author comments how he attempts to show where Lyotard’s condition Is insufficient. My answer before I even read his piece is, “of course it’s insufficient because from your position you are required to argue a denial of the situation at hand”, which I have discussed in other posts of mine.

I submit, that if we understand what Zizek has described as “A change in how we reckon change” as an indication of the same requirement that Stiegler is talking about, then he (S) would have to first give us a disclaimer about how what he is writing about a change in the theory of value is not already invested in the very value that is attempting to change by the submission of this essay. Without it, That is called duplicity. Often we have an example of why these theoreticians who are so invested in the social equation and the phenomenological involvement of subjects actually serve to function the perpetuation of the theory of value that they would so hope to change through their use of discourse.

*

The question that haunts every modern philosophical text is whether it embodies and thus accounts for this odd incongruence. It is the incongruity that shows up in the lacuna between Hegel and Kierkegaard, As well as Kant and Wittgenstein.

*

When we get beyond the either/or of quick subjective assertion (I want to be heard! And seen! ) then the political realm garners a more appropriate response. Such reply then has little to do with value as an issue, for the adversary is understood as and inherent part of the struggle. It becomes less an effort of attempt to rid or dispel the adversary and more about changing the relationship. A theory of value is that which is inherently changed by virtue of the fact that the real relationship is changed.  Thus does not occur in politics (the ethical universe), and thus the political effort of argumentation does very little to change the theory of value (see Kierkegaard). But again, this is not an either/or statement (Kierkegaard was caught in his historical moment: hence his despair). It is not suggesting that a person somehow becomes or refrains or steps outside of the political sphere;!rather, the individual’s orientation upon that arena has changed implicitly.

*

This condition should be what Stiegler stands upon. In this sense, the “macro-economic” reorganization does hint at a recognition, but I think the either/or might have him by the bit, which then leads him in a circle, or maybe and ellipse.

So it seems that Stiegler is arguing the condition that must be brought about by his discussion, and so moves beyond Dasein in as much as he must argue history and society already in the motion of getting beyond: negentropy: which sounds suspiciously Similar to what he is arguing that he is stepping beyond, or that we have stepped beyond. He begins to sound startlingly similar to a child singing in the dark instead of flipping the light switch which she knows lay just in reach on the wall.

I am not sure his historical argument is quite sound beyond the mere words.

But I will read on, and i will report later upon my progress through his book, and I will reflect upon whether or not I was incorrect in this initial assessment of mine.

The Object of the Subject is available to you now.

THE OBJECT of the SUBJECT: The Second Part. EPUB version available now.

— if everything went good.

“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 their 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.”

In more ways than one, the object of the subject is available now.

The Philosophical Hack is a book that will be served over six courses, for easier digestion. Expect The Third Part in 2020. 

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