The Local Psyche Global. (Lacan part 2)

Ok.

The question on the table is two parts:

  1. If The modern world is really the unrecognized embodiment of the reflection of one’s self, which is the the factual state of individual alienation, then what does it even mean that the alienated self-reflection is looking at cars, trees, space, planets, stars, deers, etc….?
  2.  What does this have to do with ego development, modernity, and philosophy

 

Of Firsts.

Philosophy can be said to be involved with a reduction which has already occurred.  What I call conventional philosophy sees the effort of philosophy to be the uncovering or discovering of the original reduction.  The word we use for this original reduction is ontology.

Philosophers love Lacan and psychoanalysis in general more than the psychologists. I asked my Theories instructor once about Lacan, and she said that she had never even heard of any psychotherapist who uses him, that his theory is very complex.  But in fact, Freudian psychotherapists in general are a minority now days, and I suspect mainly on the East Coast of the U.S and in Europe. (There is a comment to be made on this but it will have to appear elsewhere.)

I don’t prescribe to the Freudian lineage for psychotherapy.  But I do enjoy Lacan and often via. Zizek’s use of Lacan’s theory.  The question above that I pose really concerns how these two worlds might meet, or, how they interact or come together.

The reader should understand that it is always possible to come up with a theory about what the material is we deal with in mental health and how we treat it which will work or produce good mental health outcomes. Though Freud was the first popular psychotherapist in the sense we think of it now, very quickly his theory about ‘what and how’ stopped holding water for the treatment of patients and clients (medical doctors, neurologists and psychologists usually treat patients, while counselors more often treat clients). Freud, and the psychodynamic psychologists who followed him, believe in a very elaborate structure of the mind which functions primarily through various polemical psychic situations and motions involving an invisible energy.  Psychic energy was posed without any actual evidence of such energy. We are able to produce electricity, measure it, and put it to use in predictable ways, and Freud was speculating that we would be able to find the same things with psychic energy, but he could not, nor anyone since then.  But the system sounded really good; when you get into it, it does appear to have some sensibility to it.  But, like Freud, when we take that idea too far and attempt to use the model to fill in more and more evident holes, the more elaborate structural interactions required to account for the new issues simply become so vague and involved that what ever at one time appeared like some sensible dynamic of structure, fails. That is, unless you are really sold on the beauty of the simple beginning theoretical structure.

I would say then that the reason why philosophy like psychoanalysis but Lacan so much is that it begins pretty good.  Freud’s theory appears really nice in the beginning and seems to make sense.  So without having to actually observe anything beyond the initial evidence, Freudian psychoanalysis is fabulous, and philosophy that likes Lacan is usually about first or reduced things: Ontology is about what things truly are, how they are first;  epistemology is about how thought must first be in order for everything else to be able to be thought. So, the Freudian structure of the mind The Super-Ego is the rules or norms; the ID,  involves the ‘unbound’ instinctual drive which produces libidinal energy, and the Ego is that which harness both  extremities: the philosophical ratio, or the Rational Mind, so to speak; this fits very well into methods that involve first things: 1,2,3…presto!  It is simple and it makes a lot of very easy sense without having to think about it too much.  It also, quite coincidentally, reflects the philosophy which was arising around the same time as industrial science of the 19th century: Hegel, Marx, Freuerbach and many Enlightenment others basically were already philosophizing around these very same ideas.  But as I have said a few times already, when we apply them to any world that we actually encounter, this ‘philosophical mind’ falls quickly short of accounting. And this is to say, like I said above, unless you are really sold on the theory.

The philosophical question here, then, becomes whether or not we are fitting reality into the theory, or developing theory from what is being observed?

Enter modern capitalism.

I submit, that most conventional Western philosophy suffers from the attempt of fitting what is observed into the theory.  Hence, the reason(s) why philosophy often enjoys a psychoanalytical involvement with philosophy.

So it is that I came across our question above: Why should alienation have anything do with the world we are coming upon? In what way does the “mirror stage” of Lacan have anything to do with modernity beyond the theorizing?

I submit, that the reason is because if indeed we make an ontological theory of what is observed, actually form or develop a theory upon what is being presented to sense, then the Self no longer appears alienated from the world.

Some may know that Lacan said something like “the mind is structured like a language”.  This is because he was making a comment upon what is inherently problematic about modern subjectivity.  This is, the subject is always in context, but the nature of the operating psyche is that is does not function as though it arises in context, but rather as though it arises indeed from nothing.  This is to say that the modern subject understands and thus operates itself as not a true subject (arising always in context) but as indeed a subject only in a thoughtful reflection of itself, as though the thinker itself exists outside of the world and as indeed the essential nature of Being is dichotomy: object and subject.

So, the next question (#1), is what this has to do with the presence of the parents for the development of the ego, and why does this have anything to do with actually being in the world?

1655-ego-depletion-an-influential-theory-in-psychology-640

A common and modern belief is that the ego is not a modern ideal but a human one.

The Conventional Limit

–from “Re-visioning psychology” by James Hillman.

The modern idea of ownership permeates into every thing that we think. This preoccupation with one’s “owned” ideas manifests world as some thing to be or to have as owned. Hence we have the eternal problem for the modern individual which shows up in one instance as rational subjective opinion in a world of argued relative opinions, and in another instance as mental illness. We might even begin to discern what mental health is by understanding how it seeks to commandeer the problematic modern individual which is — by the plain evidence of all the problem it vomits everywhere by simply being itself — ideologically and institutionally mentally ill, by placing it in a “positive spin”. For I think the most salient and pertinent issue of philosophy and not only psychology is: What exactly is mental health?

We tend to ignore this question as well as ignore the absurdity involved in the object of mental health by trying to reduce it to some physical state of brain or some organizational state of some “pure” mind, by trying to bring about various conceptual apparatuses, or simply talking about “ways” or practices that we can do to thus be mentally healthy by the doing of them. But none of these ever really tells us what mental health is except maybe a sort of stillborn fetus of modern science to poke and prod at.

And the people who are really suffering are the ones who mostly get to remain in a state of suffering overall.

Why do we continue to remain so myopic towards a problem which doesn’t seem to be responding very well to these narrow idealistic methods? 

But this is not really to make any sort of criticism against processes, interventions, and other efforts to help; for sure, we have to try.

 Here, we are taking on the interface or relationship between psychology, activity, and philosophy. 

The most pertinent philosophical discussion of modernity in this regard was made by Gilles Deleuze and Felix Guattari in their book “capitalism in schizophrenia”, but indeed their work is saturated with the attempt to come into a plural solution to the problem of the singular self. 

The issue, though, that we find permeating philosophy, or what I call conventional philosophy, can be viewed through the adjective pronoun “we”; for, what those philosophers pronounce in their philosophical works, in their psychoanalysis in one sense, is exactly “not” we, but indeed that group of people which is only able to understand humanity as a generalized and common, modern, “we”: Meaning, not the We that arises as world to form the contours of self, but indeed the modern We which is the presumed isolated self within a world of individual isolated selves “out there”, huddling in cold groups, and indeed only of beings associated with the category that we call human. The We doesn’t think of the We which involves rock formations, buildings and quarks. Anything that lives outside of this, what I call, religious and theological designation, we label and denote as ethically inferior and or in need of correction due to its epistemologically implicit error of cognition.

We might then ponder what indeed the idea of correction is manifesting around in this regard. What is this idealistic calcification attempting to protect?

*

I’ll stop there. 

Self-reflection Can Be a Bitch: X-phi – or, alienation as wanting to not Reflect. (In Despair to Not to be Oneself)

X-phi – or, alienation is not correlation

https://enemyindustry.wordpress.com/2019/05/02/x-phi-or-alienation-is-not-correlation/
— Read on enemyindustry.wordpress.com/2019/05/02/x-phi-or-alienation-is-not-correlation/

Thanks. finally some light in the intellectualized self-stigma.

Over the past 5 or so years I have had a tiny intrest in, what I might call, the “dark ecologies” wing of philosophical speculation. It is a kind of morbid self-abuse I put myself through, a sort of twisted curiosity that stems from (1) its common philosophical repertoire as what I typically understand of authors and ideas, and (2) a curiosity of why anyone would put so much intellectual effort in, what I see as, sadness and depression, as though the authors are trying to justify a situation they are caught in to the world instead of using that intelligence to see how it is indeed, again what I see, a self-limiting and berating correlation. I usually understand a lot of it as Fiction in the ‘wrong’ sense, which is to say, a fiction which does not generally wish to recognize its mythological component (in the Jungian-Hillman sense).

Well, I think I was right. And, as a counselor, I have to admit that depression cannot often be intellectualized away. But strangely enough, this essay reads as a critique of its self, of its own discourse. It’s as though, getting tired of all it’s verbosity, it resorts to its own dense jargon to try and dig it self out of its own swap. And I mean that in a good way; how else is one to talk it self out of a mess that it’s made for itself and in which it harbors in comfort and security that it hates?

The link above has a short essay I think shows a beginning of an ability of the discourse to show reflection upon its (what I see as) subjective correlational obviousness. The essay, to me, shows that at least that author is beginning to be able to view how the “dark ecology” is merely a “dark subjective fantasy” — but not one among many, which is to say, not like all other discourses. Rather, it is beginning to be able to comprehend that the discursive semantic routes are theirs only. It is evidencing an awakening upon what correlationalism actually means with reference to the internal mistake of phenomenal postmodern reference. Which is to say, the correlation as is caught in what establishes as it creates its own web of lies, if you will, and it is beginning to work itself out despite the intellectual intention invested in the attempt to get out of its own recognized as faulty correlation.

See — and this is not uncommon in many areas — as I have expressed in past posts, when one engages with such “dark ecology” authors, often one finds that they simply will not hear you If you do not play their intellectual game by using their words and clausal structuring. And I see this because of how post-modernism has allowed for people to build “semantic philosophical islands” which then reflect themselves into everything else. Such “religious philosophies” thus see a problem but are unable to find a way out; what happens then is they just figure that is how it is and so try to justify it. (See Lyotard, The Differend). I mean; what else is someone supposed to do? Develop intellectual capital the best way one can.

So, thank you enemyindustry for actually allowing what is not intensional to begin to perhaps bring one out the other side, besides the best of subjective intentions.

The alienation is correlation. This is the significance that most people work diligently to prevent themselves from realizing. It is the “offense in the machine”.

In the dark ecological sense, it is the working of the modern subjective fantasy in such a way to, as the essay states, make itself autonomous, as though not correlational, somehow beyond itself, which then ironically is the pathology: Xenophilia (and the other inhabitants of the dark world) attempting to intentionally explain its paradoxical limit away, and assert its truth upon the world despite itself –assert itself as valid by negating it’s own substance and then describing the speculative results.

Good essay. Makes me feel good. Thank

You.

—note: I could be wrong in conflating this essay with discourses of dark ecologies (weird, patchwork, Deleuzian-Landian, etc..) discourses. But to me, they appear similar in character.

The Point of the Slavoj Zizek Vs Jordan Peterson debate: An Assessment

Slavoj Zizek Vs Jordan Peterson: An Assessment

https://aussiesta.wordpress.com/2019/04/27/slavoj-zizek-vs-jordan-peterson-an-assessment/
— Read on aussiesta.wordpress.com/2019/04/27/slavoj-zizek-vs-jordan-peterson-an-assessment/

Thanks Neotonos! I agree with much of his assessment.  He hits on some significant turns of the debate; Im glad, because I didn’t really want to assess a play be play.

I’ll use this repost to give my final comments on the Z/P debate.

*

It’s intresting to me that none of the commenters saw what I saw, which is, really saw any big picture. It really is, like Neotonos said “like a bunch of people reporting on a cricket match”. To my eyes and ears, it really is like people miss the debate for the spectacle. I think Noetanos gets a little more involved that the others I’ve read, though.

First off; yeah, I get it: people wanted a WWF slam-a-thon, of whatever that WWF thing is.  Zizekians wanted Zizek to take Peterson apart, and the Petersonians wanted him to show Zizek where he is stupid liberal, or something like that. These two celebrity philosophical figures represent a certain polemic in the philosophical world; people wanted a battle.

The thing is, if you have been listening to Zizek lately, and understand Peterson’s general effort (which he does use his point in the Z/P debate), both are actually more concerned with the world than they are just political voice boxes. Both actually care. They both advocate responsibility.
You can listen to and read my essay about the current state of philosophy HERE, the essay I wrote before the debate. One of the main reasons why one can tell they actually care is because they don’t give a shit about towing the political lines.

It is interesting to me that people seem perplexed about Zizek’s apparent shift from what they understand as his usually Marxism, and his basic support for capitalism. But if one is familiar with Zizek’s philosophy, he has not changed his view; rather, he had elaborated more upon the situation given the condition at hand.

In the debate Zizek even alludes to his earlier work about Marxism, of which he says he’s not going to take the debate that way; it is obvious to Zizek that Peterson has not read Zizek enough to be able to address the subtleties involved with Z’s “Marxism”. He highlights his Hegelianism. But the reason for this, I think, is because Zizek was not concerned with showing how Peterson is a ignorant fool (like many of us were hoping). Zizek’s point has always been Marxist in that the subject is a state of being which is involved with a dialectical reality which shows up in the Lacanian manner at all times. That is; through the symbolic order mediated by what is ‘imagined’, or what is the real fantasy. This fantasy is manifested in the (further) dialectic between what appears should occur due to the symbolic presentation. But there is a problem (as we understand the “barred S”). When the subject attempts to speak about what the symbolic world is presenting, a transformation takes place: similar to Derridean issues of subjectivity, what was once the true meaning of reality is noticed as a fantasy. The issue within this world, though, Is that one has to be able to notice it (clean house; think).

It is in this dialectic that Zizek locates his Marxism, because it indeed functions to supply all the multiplicity of material for and by which the subject is able to act in reality. There appears to be an element or aspect which oppresses the subject’s ability to appear in the world. This is why Lacan’s “Real” is impossible; because reality presents that which appears to not exhibit a contradiction in its terms for existing as such. It indeed shows aspects of its operation everywhere as contradiction in the, what i call conventional and what Zizek calls naive, sense, but because the withdraw that this ‘Real’ enacts occurs in the dialectical relationship with the symbolic-imaginary domain, as I just said, manifesting an appearance of real truth. As Cedric Nathaniel discusses in his book The Philosophical Hack, it is this ‘real-truth’ that is the political world.

There is no “actual” reduction to the usual traditional-conventional rhetoric or some “actual” political state where the “pure” Marxists or the “pure” capitalists exist because these supposed entities, states, or situations are –yes — already occurring in the discussion, as Nathaniel discusses, of term-object identities. The idea of ‘identity politics’ is a mistaken or distorted use of the the concept of the Term-object Identity in the same way that reality is a ‘mistaken’ apprehension of what is Real. They are dialectical mechanisms.

Now, the situation that I described above is the real political situation. It accounts for why we are having such huge discrepancy in political ideals and ability to get things done in government across the globe. It is the situation of what I call “no communication”. This situation of no communication is what Zizek refers to when he says that he does not see a way out of our capitalistic situation of inequality and exploitation, because it is exactly the ‘equality’ which is posed in the politically real estimation which is able to skim profit off of the ‘excess’ which occurs in the dialectic between what is true and what is real, between what is ‘equal’ in the dialectic of relation of what is Real, and what is ‘unequal’ in the dialectic of what is real politically. This current process of existing in which humanity finds itself now, seems inescapable because it is indeed how we function ethically, which is to say, in remaining fidelitous to what we know as true (Soren Kierkegaard defines this space, and Alain Badiou describes our activity within it).

OK. Peterson, on the other hand, sees a ways out. Both philosophers (Z and P) do not see any constructive point in continuing with the regular status quo situation which they both see in their ways. They both do not simply give up and be naive nor inauthentic (in the Kiekegaardian sense).

In another lecture, Peterson gives us a similar description of Capitalistic nihilism, of the situation that Zizek cannot see a way out of: Peterson describes the situation of larger projects losing their ability to be effective. His idea is thus that we must begin with the smallest or more local project. As he says, we must clean our own house first. We must begin with ourselves, put our own houses in order. He thus extends this manner of being able to get honest with oneself and associates it with a Christian kind of theme.

Both of these philosophers thus pose the same question, have a similar manner of understanding it, and also see that the only way through is, indeed, Capitalism; we must use what we have, and stop attempting to escape the problematic situation through all sorts of fantastic psychic mechanisms (for those kinds of ways of denial enforce the philosophical correlation). Hence, Peterson’s “see how apparently antagonistic positions can work to communicate”, and Zizek’s “think!” as their closing statements, respectively.

Yet, to focus on the small, segregated, details of the debate is exactly a capitalist manner of approaching discourse, even if one says they are Marxist. The hard Marxist activists are indeed perpetuating the capitalist agenda by constantly reifying routes of control for the capitalist congregant (all of us). It does not matter what kind of revolutionary (or fundamentalist) state would do or say to assert a proper manner to have reality because reality itself is being informed by the ontological exploitation of subjective excess. Hence, political-reality is that inescapable condition where philosophers find themselves. And yet, the move seems to be to stop attempting to be Gramsci-esque proponents for the masses, because so long as this kind of philosophically ‘enlightened’ manner attempts to alleviate the struggle of the disenfranchised, the activist has only asserted that those she would help are indeed lost, as they both become as now a positive historical cause.

Yet I am skeptical that siding with the super-wealthy (as some have already decided is best) will be any more effective, for they, as a general class, are “large scalers”, abusers of excess, exploiters of the world, creators of chaos and confusion.

Ok. I could go on, but I think Ive made my point. And if you ae really interested, you can always read mine and Nathaniel’s books.

The Defining of Religious Space: The Secular Fanaticism of Indifference

The Secular Fanaticism of Indifference

The Secular Fanaticism of Indifference
— Read on syntheticzero.net/2019/04/09/the-secular-fanaticism-of-indifference/

I think this links-post is right on the mark.

But also…

We see here the setting of an Age. I say this in a sort of manner with Zizek: We have a responsibility to leave such discourses to the context in which they arise: their own self-referencing group. Not “the world”. This is so much the case that I don’t even need to make any sort of argument for my point because the theorists (as an over-generality) involved in this kind of posturing already make the argument for me. (The loosely defined “Dark Ecologists”)

It is almost ridiculous, like some sort of slapstick routine: Over the years, I have engaged with a few authors which I could probably put into this general category of “dark ecological” discourse. I find it interesting, and often quite accurate. But I see a problem of it is that many (again, as most probably an over generalization) authors into this stuff have lost their ability to reckon where they are, literally: They are floating in space, and thats all.

hqdefault

I say this because if one were to enter into a critical discussion with them (again, the impression I got from three or four authors who seem very founded in this kind of Landian Realm of Dark Ecology) they simply will not recognize any critique of their position that does not use their own jargon. And I ask: what kind of critical theory is immune from critique, or only accepts critique along lines it supplies?

If one tries to engage with them on a critical level, try to ask questions into what they are really saying, they often will (1)refer you back to their own jargon which supposedly explains the problem you have having, and (2) if you continue to ask what those terms of jargon really mean or are referring to, they will discount what you have to say, imply that you are not educated in general, not just uneducated in their cosmology, and (3) refuse to listen to you until you have the decency of using their words.

That is one aspect of what I call the postmodern religion.  That is what religions do, and that is what we take for granted human beings are supposed to do.

And the big problem with these types of knowledge is there is no getting the thinkers of this knowledge to see outside of their own view, exactly because the post-modern religion understands that everyone is subjectively inscribed in a vacuum of subjectivity, or, what I call redundancy. 

In my view, my educated understanding of the authorial heritage from which they draw, is that they are misunderstanding the texts.  They erect a vicious circle that one cannot get them to see outside of, so there is no point of trying.  In old street terms: They are spun.

The significance of this is not so much that they are talking about the world of human beings. As much as they are talking about their particular view upon the world, a particular view of a kind that everyone is presumed to be involved with and have, to thus form a world of “patchwork”, they are giving us an example of what human beings do, which is to say, an example of the post modern religious view.  Of course, if we fall down the rabbit hole of trying to understand what they’re really saying and we do end up using the same terms that they have erected for their particular religious cosmology,  we soon enough must come to a decision: if we are even able to see what happened ,of course, then we must decide if these terms we learned so well in order to understand them, is indeed talking about the world, or their world formed from a very human manner of pure reason which believes itself.

Now; in my recent posts, I have indicted The Psychologist Who Will Not Be named likewise for misunderstanding various Postmodern philosophers’ ideas he uses. Yet, how can the Christianity be gets behind be a postmodern religion, as well as this “non-religious” and quite academically intellectual theoretical arena?

It is because they are both involved, still, in the philosophical modern paradigm which we loosely call Capitalism. And Capitalism (as a philosophical containment) is the religion of the Pure Reason, which is to say, a theological appropriation of texts over what the texts actually are saying.  The postmodern condition is the modern manner of being human in the world. The real issue is then whether anyone will take responsibility for themselves in this world, or will they continue in their self-serving phenomenal righteousness?

Indeed, it is not a polemic between ecology and evolution as much as it is that the ecology is evolving.  As I have said numerous times (and in my paper I will post soon): What is the climate that is changing?  How do we act responsibly in this world which poses its polemical method over everyone as a cosmological mandate, which is to say, in order to count as valid knowledge?

This is not an issue of choice, or of who is right or who can argue the better point, but rather of how we behave within such condition.

Who is Happier: Zizek or Peterson?

I guess we will find out.

Rock and Roll philosophy

As well, an even more important and influential counselor-philosopher will be presenting a paper at the “Pessimism and Negativity in Religion” conference Put on by the Department of religious studies at the University of Toronto the day before: Me!

And I won’t charge you a cent to come hear me read my 20 minute paper!!

🤘🏾😁

Interesting that the University of Toronto is having a conference about pessimism and negativity in religion, and then the very next night they’re having the Peterson/Zizek debate on the topic of happiness :Marxism and capitalism.

Dude; that just sounds epic!

(but they don’t look very happy in their pictures)

One of the most Important Questions Of our day: How Much is too Much?

I know this question is heresy for the traditionalist Westerners, but it is nevertheless a question we need start to address:

How much money does a person need to make to be happy?

Is there an ethical standard that requires those who have accumulated vast amounts of money to give back to the economic system and its constituents that has allowed them such power?

…An ethical standard that requires such benefactors to yield at least some of their money for the benefit of what we collectively call ‘our world’?

Is there a mental standard of the same? A standard for sanity?

Can we be justified as deeming insane a person who demands more than X-amount of money to be happy and content ?

We can no longer afford to have faith in the transcendent hand of freedom. We must begin to ask these hard questions.

Does the capacity to make a tremendous amount of money equate to a right to control the world?

The Impossible, part 4: Spiritual Oneness and the State of Incorporated Reality.

The operative question that motivates the essays on the impossible can be formulated by the questions of determinism and contingency: Is the random aspect of the physical universe of science responsible or otherwise enacted or present in the random aspect that involves human choice, such that choice is determined by the state of the universe, or, is the human being a mediator or mediation of an extra or supra universal element and the physical world, where the random aspect of the physical is but that supra element of the human, that the physical universe is contingent upon the series of choice?

We should see that these questions remain salient so far as the terms themselves reflect or are capable of reflecting True Objects of a particular scheme. The impossible, then, lay at the exposure or decoupling of such metaphysical structures, at the complete shredding of all discursive-conceptual methods for meaning, including such conceptions that would end this with an ineffective nothingness or nihilism.

The reader should be clear in his or her orientation upon this reading. This is not a discernment of ‘either you’re in or you’re out’ situation; but, this statement assumes that the reader is indeed oriented in this way, or at least can understand from that perspective, and thus has been coming upon a sort of intuitive rebuttal, that some sort of antagonistic anxiety is cultivating the response that places the argument for nonsense, ripe to be useless, ridiculous, or for a term extrapolated to nothing less than impossible. This is the sign of irony; the argument presents the dissolution of its representation. The attachment to or faith in the True Object come upon by its dissolution as an indication of another True Object is, as Soren Kierkegaard rightly situated, despair, but its opposite elicitation is elation. The continuation through despair, and not the Sartrean revolt from it, is the revealing of the impossible into discourse, into the logic involved in the meaning of terms, it’s implicated scheme, that has become itself ripe to speak of the impossible in its impossibility, that what has so far been seen as the polemical position to reality is but a discursive situation of a modernist sort, which is to say, of a One True Universe, that is or has developed itself to the point of being capable of revealing its own limitation through its limiting definition of objects, such that these objects not only argue their determination but their contingency as well, and ultimately, that because this situation has arisen only and of the the supposed common humanity of meaning, that this common humanity can no longer be upheld, where the subject agent of will likewise is seen as a faulty conception. The irony is that the universe counts as a ‘one’ in which humans are not segregate, and that the universe, as a conceptual scheme that comes about in humans, has developed the meaning of its unsound concept. Hence, the concept brought to its objective ends is despair, yet it moved through is the phenomenon itself, an ironic reversal or upending of reality. The revolt from despair is a re-establishing of reality, as well as its historical truth.

The potential at any moment for the revealing the full extent of the contradictory feature of any conventional discourse evidences the true qualitative motion of history and is reflected in the mood or attitude of the era. What has been defined, at this late date, as modernist and post-modernist expresses the oscillation of history to non-history, and by this we should surmise that the history of which science designates evolution and the development of human beings and all its stages, is much, much older than what physics and anthropology has determined. In our moment we are struggling with the situation that has deconstructed the subject, what heretofore I have called the subject-object. The natural and automatic ‘revolt’ has been back into modernist objectivism, which is for our time, reality, the ideologized capitalized corporate structure. The conception that is left to fully dismantle the tower of righteous babble, since we have already seen how the human determines object contingency, thus involves the revealing of the object unto itself, which is to say, how it is the object itself that determines human contingency. The resistance to such exposure, the subject of the object of capitalism is the incorporation of the the effect of human ignorance into the exaltation of its own designation, the subject (-object) in despair of its own existence; in effect, this is the building of the ‘God-human’ out of the oppressing state of reality, which is to say, out of the real, inviolate, and essential human subject of faith. To reiterate: The effect of the inability to withdraw faith from the calculus of reality is capitalized upon, and this, also as effect, reduces reality to a real particular assertion of power that is enacted by the capitalist upon humanity. The con of capitalism is reality itself maintained through a ploy of the individual with free will.

The reason we must emphasize ‘effect’ has to do with the difference between authentic human interpersonal relations and the thoughts which overdetermine the activity of a larger common human whole. The traversing of what I shall term ‘local’ interactions to a ‘distant’ humanity calls forth the ideological negotiations of faith concerning True Objects, and thus the various religious (see below) assertions of Truth that become capitalized upon in the reducing capitalistic fetishism; in the avoidance of such objects of faith, one must speak about effects (see my earlier essays, particularly, “Aphilosophy, Convention, Faith and God”).

Yet, before we describe in detail the impossible situation of reality that most of know intuitively, we must begin with tying up some loose ends.

Whereas ‘before’, in the subjective ‘phase’, so to speak, such argument come upon was seen to indicate some sort of spiritual basis, some transcendent or otherwise meta or supra reality, some ‘other than regular’ world that lay at some recouping of total meaning that then indicated a Truth of the universe, that couples with regular reality. The idea is that usual reality is recouped or accounted for by a type of ‘psychic’ or thoughtful ‘centered-ness’, that in turn presents usual reality against a more real ‘One’ reality’. There are two rebuttals to this. The first concerns ‘logical’ discursive failure, as Western minds might consider metaphysics, and the second, spiritual or philosophical failure – and see that what is philosophical is meant in a more Eastern mode, such as Tantric or Zen Buddhist can be considered. The union of these two coordinations represent the one possibility of reality. Religion, or what can be called spiritual ideology, in general reflects belief that corresponds the logical and spiritual in this respect. Recently, Non-philosophy-as-method appears to resonate this ‘one’ posture, but its move is incomplete; this is why non-philosophy represents convention in-the-last-instance, the ‘least overdetermined’ object of reality, despite its ‘regular’ non-philosophical meaning incited in the ‘Future Christ’.

It is not difficult to see, though, that metaphysical speculation, which includes all forms of real speculation, will not relinquish its hold upon the agent as a fixed social construct. The subject object of faith will not allow reality to be disturbed, and the linear progress of history will continue as the individual subject-object remains under the dominion of a particular effective power of the doctrine of free will. We can only suppose that Non-philosophy will be taken as another philosophical object, even as we redefine what philosophy is or re-term it, and that its Future Christ will become another speckle in the lineage of philosophical ideas.

One issue in this that will be addressed later is the point of elucidating the truth of the matter if no one wants to or is capable of hearing or understanding it.

*

If we can concur that this can be a logical assessment of the facts thus far (see my essays on The Impossible, parts 1,2,3) then it is here from which we may derive all the facets of ontological and cosmological discourses, their arguments, including religion, philosophy and science. These purport to explain what can be called ‘the argument of the One’, which is always the basis of every reality, and which can amount to the query, how do we reconcile the random universe with the random human choice? We have just indicated above that the answer is routinely reconciled in having the universe as basic, and the human being as a thing of the universe, and that even taking the human being as central, the universe is situated likewise as basic. Science proposes to be able to discover or uncover the true thing (True Object) that is the universe, and psychology proposes that we may discover the true thing (True Subject-Object) of the human being, that we may discover the mechanisms and or functioning of the universal human, a thing of the universe. Religious and or spiritual thought also propose to be able to offer a true One of reality, but is not limited in the same way as science; spiritual proposals may use any number of rhetorical devices, but their arguments likewise draw from the sensibility of a knowable One.

We can see here that the historical solution to reality always tends toward falling into the True Object, as I define it, of faith; the bare human in the world is one of a past ignorance toward an informed future. The situation is always of the world of True Objects, since it is quickly apparent that there is a world of things that humans must negotiate in order to survive, but this imperative then colludes with the terms and derives reality proper. Any deviation from this endeavor, of things, as definition might distinguish various things from other things that are not things, is typically called ‘spiritual’ and is correspondent with a situation that occurs ‘within’ the knowing subject individual; psychology is scientific investigation into this ‘spirit’, and thus accounting for the motion that sees the universe as primary to any investigation, amounts to a ‘world religion’.

The motion of spiritual endeavor, though, the activity of psychic investigation, is taken up along two vectors of discourse that again collude ( I will take to the ethical implications later) in a quadripartite:

1) A practice of instruction that suggests the individual toward a correct understanding-and-practice, an experience-understanding gained by the individual. This is nothing more than an assertion of proper method. The Eastern philosophical teachings that propose a relieving of the individual of all true objects to the ‘meta-nirvana’, so to speak, recourses similarly to Sartre-esque motion. From a coming to a realization of the sangsaric phantasmagoria of temporal objects, the ‘enlightened’ individual may come to more intuitive or aware consciousness of bodily operations and how such operations may effect the individual’s appropriation of conceptualization of objective situations. The various coordinations amount to the methods traditionally call ‘martial arts’, as these stem from ‘right’ thought, action, attitude, etcetera, but extrapolated into achievement and practice for ability can said to include any proper method.

2) A practice of ‘following ones bliss’, so to speak, where the individual is disclosed upon his or her own motion as proper unto itself. Whether the individual sees itself as some sort of cosmic or psychic center or entity, in communion with a spiritual source, is worthy or unworthy, the product of such calculus is the same; the motion does not avoid this classification. When undertaken thoughtfully in experience as a thing unto itself, as a motion with ends of itself and not upholding a proper object as projected ends, this vector develops in a more ‘proper’ Sartre-existentialist motion, as I describe in my previous essay, “post-post-modern-modernism”. The individual ‘revolts’ from this precipitated abyss of nothingness and thereby finds true agency for the negotiations of established ideological structures, or True Objects, and appropriates proper methods based upon given routes for such methods, though most are not systematized to a degree as the Eastern martial arts to be called such. Of course, the individual of (now) free agency would never admit to their activity being determined, neither that they are fitting their agency into preexisting ideological structures of True Objects, it is more likely that such a one would adamantly assert that they have created or established something entirely new, but he is capitalizing upon the gap that is maintained in the revolt; the power of the True Object is gained through its becoming a fetish, the ‘magic’ that arises in the real denial of the gap (see below). Obviously, such agency is supplied by the old adage “ignorance is bliss”; it is similar to my assertion that computers function by water moving through vessels to fill rubber balloons, obviously I don’t care at all about how they might really work, but nevertheless, they still work for me. Hence it is useless to talk about ‘more real’ reality, but only effects of reality – the power that humans appear to have over objects is a real effect.

These two ideologic situations can be coaxed out of the present East-West ideological paradigms, where it can be seen each ideological-spiritual base involves the same polemical motive elements. Respectively, though aggravated argument can blur any statement of character, it is not difficult to draw an umbrella over the West to characterize it with individualism and as well see the European-American ideal of manifest destiny as an individualized motif. The individual, moved by a ‘invisible hand’ starts out and motivated by his or her own impetus, strives and thereby creates their own world united in individuality. The East, similarly generalized, contains individuals ordained in their incarnations under a celestial dictate that is evidenced in social order. Noted that such generalizations are not absolute in their designations; the West has an overreaching and implied structure of order, and the East has individuals that act upon individual ‘karmic’ designations. Indeed every human place carries these designations in their own way. Again, what can argue the inadequacy of such a generalization are based upon random factors that real investigation seeks to discredit in method, and by its effort establish the unified ‘One True’ universe.

( Note: This is the third-moving-into-the-fourth of non philosophy, but, as I have said elsewhere, the non-philosophical fourth is still but one fourth of two possibilities, such that we have a quadripartite of a quadripartite that derives its meaning from the philosophical object that is non-philosophy as it represents itself as (non-) cornered in the Real, extended by radical immanence into the Future Christ, that has inevitably been established by it.)

*

Again, the same problem poses itself through every route. The persistent aspect of real inquiry into True things that obscures the truth for the certitude of the One Reality can be called a ‘gap’. As to our discussion so far, we consider universal randomness, human randomness, universal basis, and human psychic basis. Conceptual gaps become presented in a critical consideration relating any to each of these categories, but are always overcome with reference to and or correspondent with whichever category is taken to be basic to the investigation. Francios Laruelle has indicated as much of philosophy in his non-philosophy. When the universe is taken as basic, then all discourse refers to its truth, that once the human mind is understood, a proper linking of causal relations will be made to universal physical randomness. When choice is basic, likewise physical interpretations will be able to be understood by a contextual consciousness, such as free will. Where the universal thing is basic, the human will be accounted for as an explained thing; where the psyche is basic, universal structures will likewise become realized. And, where choice, discourse will reconcile determinacy; where the universal true thing, randomness will be accounted for. Any combination of these four categories yield a correspondent solution oriented by what is taken as basic, but each solution, when applied dialectically to the possibility of other bases, will yield a conceptual gap, a contradiction that then necessitates a move upon, elliptically, in condensing and expanding substantive real quality, back into the base as truth of the matter in question.

Of course, the distinctions of these categories do not argue absolute categories and are not upheld, rather suspended, in the activity of consideration; each operating base organizes a particular matrix of transcendental and immanent elements within the discursive posture (see my earlier essay, “Aphilosophy, Convnetion, Faith and God”). Take for example the statement, “I am a human being.” In considering the statement’s veracity, any term of the phrase will reside in a transcendent or immanent state while one term is considered. For a universal basic query, the term “I” considered may yield an assertion of evolutionary physical traits acquired through a natural selection such that the term “I” is qualified; in such suspension, “am a human being” may state transcendent qualifiers that reify the universal proposition, while offering immanent qualifiers in the subsequent explanation likewise. The human query may refer the term “I” to a universal evolutionary stage, but then qualify the universal evolution to an immanent fact of knowing, thereby reifying the meaning of the basic human. The humanity of the universal, it the case here, and the humanity of the human position may have exchange due to the ignorance of the contradiction involved in approaching absolute bases. The term “human”, though understood as an object in-itself, as indicating a True object between such arenas (universal/human), is already a contradiction in argument, since one cannot have an evolutionary product decide upon its own agency to be evolutionarily determined. Yet also the contradictions are suspended within bases likewise in so much as ‘I’ may be a ‘human being’, but when I go to figure out what a human being is, ‘I’ am not including the ‘I’ in the consideration; ‘I’ have become immanent to the discussion, and by the time I may have found out what a human being is, I have probably situated it in a universal setting yet while avoiding again the basis of my evolutionary redundancy for the sake of arguing the human center of being human, so the evolution has become transcendent. Different terms and the statements that support argument pronounce or otherwise punctuate different ordinances of transcendental-immanent structure according to the base from which it is argued; this feature of discourse can be called a ‘differend’, the gap that is reconciled in a discursive redundancy that is denied for reality, and this occurs in ‘real time’.

To reiterate; for every basic argument, its conclusions are supported upon non-admitted contradictions that reveal its lack when considered against other discursive bases; to uphold its truth, it must retain an ability for plausible denial in its argumentative structure by speaking of and to possible referents of and to other discourses while never confronting the base of truth the other discourses rely upon: it must ‘disguise’ its equivocations that cover for the vacillating or oscillating discourse through posturing, or for another term, identity. In general, the science of physics and mathematics eventually comes to admit a type of universal structure that contains the possibility of ‘non-locality’ (an extrapolated meaning of the Heisenberg Principle), along with mathematical ‘complexity’ and ‘chaos’, where the non-local event resides in the position of observation; a contradictory situation, but also a noticeably ‘conscious’ indication. The scientific observation of non-locality in chaotic complexity excludes the observer as an included variable but instead develops parameters that include the description of the observer as ‘an excluded observer’, and by extended discursive moves, negates the act of observation through including multiple occurrences of different observers’ observations, which again, through yet more discursive maneuvers neatly avoid that the arena by which the observations have been or are being performed has already been established as the reality that they are testing, the results of which already determined by the parameters of real meaning; a particular orientation upon objects is assumed. Reality is seen as variable in contrast to the controlled experiment which yields the constant elements of reality, but reality is static in as much as it yields consistent results when a consistent method is applied. In other words, the procession of physical discourse, in its transcribing mathematical data to meaningful terms, must use terms that are a ‘best analogy’ and left uninvestigated in order to make the statements of its findings. What is truly static and variable is ignored for the definition that corresponds with a particular and proper orientation upon objects. In effect, science does its best to assure that the choice that is made upon a decision to experiment or observe, is mitigated by the ‘natural’ demands of physical element to be tested; the phenomena ‘lends itself’ to the formulation of experiment and the matter of its communication is likewise left to a presumption of the real universe where what is spoken about the findings of physics is necessarily consistent with the terms of the experiment. Take for example the Higgs Boson; this particle is supposed to have something to do with the manifesting or ‘ability to be’ of matter. What this Higgs-type Boson has to do with the scientists who are made of matter experimenting, finding this boson, and concluding things about it, I am not sure. It seems plain to me though that the boson is nothing more that a way to justify the individual human scientists in reality. What this boson has to do with me is I find an occasion to write in a particular way. To stick to some absolute category, such as physical science, as if they are really finding an actual basic particle of the True universe, avoids the reality that is already manifested so as to bring about that course of events, including me writing about the ridiculousness of the importance of the boson, for the sake of the individual free agent of reality.

Extended at root, the situation of human choice represents an effective conceptual gap from the physical base, a gap that occurs where the universe is segregated into static or controlled elements and ‘in motion’ or variable elements. Since the physical-mathematical world is taken as base, yet it is choice that has allowed such a base to become known, the knowing individual comes to miss its own resonant motion in the vacillation, for the sake of defining what is moving. One could say Einstein was a philosopher. Likewise and further, spiritual type findings of ‘acceptance’, as well for meditation, communion and proper action, deriving from choice as base, and seeking to find guidance or correspondence from some ‘higher’ source, may use the ideas of theoretical physics to support its spiritual affection claim, such as ‘chaos’, ‘complexity’, ‘fractal’, aspects of subatomic theory, to name a few from contemporary science, but the scientific and physical discourse of the manifestation of physical things indicates no effective ‘source’ that an individual may have audience with beyond an inference made by the spiritual participant. The individual is caught in a vacillation that he does not recognize due to the insistence of his own true conceptual-discursive base.

Though this may be a somewhat ‘dry’ interpretation or designation, while these two categorical arenas may seem to overlap and conspire with each other to define a sort of ‘holistic’ picture at certain junctures, the meaning of each discourse indicates a universe that cannot admit a transcending consciousness as well as a consciousness that cannot fully account for a (scientific) physical universe due to the insubstantial situation of those things, even while each might defer to the other to round out each respective lack. Together, the implicated unity of such universe relies upon discursive situational gaps that are avoided in the act of deference, or emphasized in the act of debate, to the ‘One’ truth. Here we find the definitional parameters of reality; the various discourses of truth have veracity only in as much as the truth they suppose to be the goal or purpose of their efforts contributes with other discourses of the One Truth, but this One Truth is always suspended in the very proposal that seeks it.

Yet, ironically, one argument is typically and routinely unheard, one that arises in the conflation of basic discourses, in the gap, so to speak. Our understanding of the universe has no necessary correspondence with what is true of the universe or ourselves beyond what is understood through faith. The effect, the ‘presence’ of the conscious human being thinking, acting, and behaving in the world, is consistently reduced in the prior decision of investigation that seeks the true One; faith is anachronized in a history of and displaced to religion and spirituality of the One True Thing. This is to say, the idea of reality is a mythology, as well an ideology of power that prescribes beforehand every investigation as to its object and purpose, as well as placement and function. Further, and in type contrast, in so much that the human being is merely another thing of the universe, all human activity must be correspondent with the universe functioning; that which evidences this without seeking a scapegoat of random occurrence must admit then that the mythology is the human-thing of the universe behaving universally. Yet, its behavior cannot admit anything ‘of the True universe’ since the universe’s operation is not evident ‘to’ the meaning that humans develop, but only ‘in’ the meaning. The meaning that would have humans gain a true understanding of the universe and its operations or even purpose, is an ‘overdetermined’ meaning, a meaning that derives from a presumption of the One, of transcendence and or immanence of divinity that ‘evens out’ the vacillations of existence for the sake of itself. This then outlines what is meant by the question “how do I know this”, and, “how do I segregate myself from the universe sufficiently to know of the truth of the universe”. To reiterate; human consciousness cannot be anything but a universal operation, which is to say, human consciousness ‘makes sense’, it ‘forms meaning’ and ‘means forms’, but that such meaning has no more meaning beyond its establishing than, say, a leaf might be able to know of a true photon of light. The relation of meaning meaning is one of pure effect unto itself. The issue then is not so much about what may or may not be determined or chosen, about the uncovering or discovering the truth of an object, but about how one is oriented upon the True Objects of reality.

*

Hence, not only have I outlined the problem of what is possible and thereby indicated what is impossible, and as well represented what is most offensive to faith in reality, but most significantly, I have presented a situation, the meaning of this essay, that is not only impossible, but more so, ironic. For if the meaning of this essay is true, then its meaning cannot be true. Indeed, it is, again, not real, absurd. For what has occurred in order for the meaning of this essay to be conveyed, is no discursive segregated overdetermination. The essay speaks of reality, for for a one that may not be included by it. It speaks of history for the future; in other words: nonsense.

It is for this reason that metaphysical speculation will always remain the procurer and law of reality, and irony remain excluded as a viable discourse of truth.

So, if I may accentuate my point with a quote from the bodacious author David Mitchell, from his abominable book “Cloud Atlas”, 2004, pg 401:

“Maybe the answer is not a function of metaphysics but one, simply, of power.”

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More impossibility in part 5? Hold onto your diapers!

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Direct Tangent 4.4: science and faith.

The main problem in finding the truth is that no one cares about the truth. And, even if one may, the usual outcome is that truth is located in two arenas of knowledge, found through their respective methodologies, science and culture, that reflect only a temporary-momentary truth called theory , or as a theory is played out time and time again and so confirmed, law, or tradition-dependent truth, which likewise develops law. The two are situated into arenas that may function exclusively but also cooperate. In other words, there is no ‘absolute’ truth, but only ‘relative’ truth except that the absolute truth of the matter is that there is only negotiated, or relative truth.

But indeed, I had a periodic and lengthy discussion with someone over just this feature of truth. His position was that there is an absolute truth but we just don’t know what it is yet, that science is in the process of uncovering the absolute truth of the universe. Further, he says, that we cannot know if what we know now is even a portion of this absolute truth, but through science, in the future, we will sort this out; for example, the theory of plate tectonics. He would say that the theory of plate tectonics is absolutely true, that indeed there are continental plates that float on a layer of magma, etc…

I countered that with Stephen Hawking’s idea that what we know as truth is really a scheme of truth based upon models, and that these models seem to work for practical solutions of apparent problems. I am not sure if Hawking would say that there is as absolute truth out there that we seek in science, I think he would be content with merely saying that there is a truth out there that we uncover through our investigations, but it is a human truth, and such truth is limited in its nature but it is all we can know, that there may be more to the universe than our knowledge, but we can never know it.

I do not stop on one side of things and proclaim it for the other; I say that such ideas, both my counterpart and Hawking’s, are based in faith, that this faith lends itself to a particular kind or scheme of knowledge, and that this scheme is intimately linked with the ethical standpoint of action, as this ethics develops a humanity to a particular kind of reality; a reality which is inherently false. That is, reality is inherently mythological at its base, and in so reflects only itself upon the unfolding of existence: it is not true, but only true in negotiation.

*

I was watching a show the other night called something like “Steven Hawking’s: the purpose of existence”, or something like that. The grand culmination is, after going through all the theoretical physics and nifty science facts, after the tip of the ‘model’ limit of knowledge (above) and using the model idea to indicate, as counterpoint, the individual realities that go on inside of each of us, that, thus, we all make our own realities, and the purpose of existence is the individual’s.

Umm; what ? Such a platitudinous regurgitation of modern new age spiritual science seems hardly worthy of one of the supposed Big Minds of our day. I could only think that the poor guy must need money, or Cambridge does; I’m sure someone does, because if all the Big Minds can come up with after all this science, thinking and formulating and discussing, is that each individual creates his or her own reality and purpose for that reality – with such an act of statement they have moved from scientists into priesthood, so presumptuous they are to proclaim that their science has even taken one step into or toward investigating what they have proclaimed truth upon: it is an act of utter religious flagrancy and pomposity – indeed; the Big Minds have done nothing but propagate their faith, as evidenced by Hawking’s move here. Utter small mindedness hiding itself in grandiose bias.

What I am saying is that if i have come upon the truth of the matter, or at least the beginning of it, maybe there will be people who will investigate with open minds what the truth may actually be; but i doubt it, becuase the great thing is, no one or hardly anyone cares so faithful they are. It is the story of the ages.

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So back to what i see includes Laruelle in this whole thing.
Science does contribute; philosophy, now, is a wing of science, or at least tries to be; Laruelle sees this. I cannot comment right now as to what he sees as following from his project, but if he is to remain consistent, the project can only propose necessary outcomes.

Hence, I proceed.

The problem of science is that even if it is a model that grants humans a working truth, humanity and scientists such a Hawking, do not go about life as if it is a model; they go about life as if it is absolutely true. Hence a reiteration of what I propose above: the faithful humanity, guided by the priests of science (among other priests) views itself and determines its worth ‘individually’ with reference to this truth of science. It likewise cannot help but see itself in the reflection of scientific dictates, in particular, psychology. Psychology proposes to describe the true human psyche and everyone sees him or herself through a lens described by psychology. It is not difficult to see that if I am having a view of myself as a reflection of the science of psychology, as my mind may work in various ways, I immediately have self worth or not in view of the truth of psychology which is admittedly only a model of the truth – I am going to have problems that I cannot but describe either as stemming from a spiritual or psychological malady. It is no wonder that our most popular forms of spirituality and religion have to do with aligning oneself with some transcendent god or gods or what have you. Science, and by extension, psychology, creates the necessity for a transcendent entity by the contradiction involved in science being itself a model, the model being a basis for actual and absolute (relative) truth, and the assertion of individual realities – such a formula allows for the individual that hardly “knows thyself” because the self, in faith, is always relegated to the mysterious individual of free will.

Yet, this is not to say that such a faith based in a methodology of acting, of action, does not contribute, but it does so in the arena of social justice. (See my post on Feminism.)
* * *

So I must describe Laruelle as a passivist. Not a pacifist, but a passivist as opposed to an activist. What I mean by this is not that he is a pussy or that he has no principles that he will stand up for. I do not mean that he does not behave from a general standpoint of propriety or that he won’t punch someone who crosses that line. I do not mean that there aren’t things worth advocating actively. What I mean is, in so much as i understand what Laruelle is saying, I cannot escape from the position where every problem that involves the individual reduces to one answer, so I am unable to address myself ethically to solve one problem wholeheartedly without also addressing other problems that naturally and inevitably concern the initial problem. This does not mean that Laruelle or I do not live life and address problems; rather, such problems have already been solved by their reduction to one solution, which is my being consistent with myself in existence – and I am thereby activated.

On the other hand, we have the co-conspirator in the project: the activist.

The activist sees each problem as being solvable, at least potentially, and the hope that accompanies the activity of solving each problem is justified in the ethical default that at least one tried to solve that problem even though its solution may then present, lead to or have caused more problems. The activist is thereby passive, in that they pass by the aggregate of the world, the world which is inevitably the activist itself, for the sake of solving one problem, and in remaining active despite its own deficiency in solution, the activist finds itself in the solution of other.

Together, the activist and the passivist join in active praxis through their natures of having an ability to confront ignorance; ignorance is seen by both as the antithesis of an ethical human existence. The passivist confronts what ignorance there may be for the individual human itself by refusing to stop himself or herself at their own belief, and thereby the passivist might become an unbiased and un-violenced representative instrument of existence. The activist confronts ignorance by questioning others from the perspective of an ethical righteousness that takes its form from an initial individual reflection of service, which gains from an impetus toward a common human social justice.

Ok. Now before I get into the more juicy parts of the meal, Im taking a coffee break. We will return after these important messages…..