“You are either here doing something, or you’re not here doing who knows what. “￼
— Cedric Nathaniel.
“You are either here doing something, or you’re not here doing who knows what. “￼
— Cedric Nathaniel.
This is the best vid I’ve seen all month!
I definately am Not a mathematician, but this vid explains this paradox pretty well. And, despite the scope of his conjectures at the end, a significant philosophical question would concern whether reality presents a sufficiently able manner for conceptualization to encompass all that we are able to know?
The precipitate of this first question thus moves retroactively as opposed to redundantly:
If we can take the initial object as any real object, then we can likewise take ‘reality’ itself as an object which itself is real. If we are to understand anything, communication of reality must be involved in some manner.
The initial issue, then, is if what is proposed to have been communicated is able to be viewed and understood as not having been communicated. And then if what was not communicated is able to come through as this latter view, that is, what has not been communicated being communicated but not in the former instance and not a replacement of the former (what was indeed communicated is not nullified by the communication which was not communicated by the proposal of what should have been communicated)?
The initial contemplations upon truth can be found in Nathaniel’s The Philosophical Hack.
Some Problems with The Intellectual Left
I think this post actually describes the situation at hand. He calls it the “political left”, but it really has to do with liberal philosophical intellectualism in general.
When we look at topics like colonialism, capitalism, religion, evangelism, and philosophical topics such as Heidegger’s Dasein and the later existential and postmodern philosophies of the continental tradition, one should not help but be struck by the significance of the meanings of this philosophical traditional lineage. We can even extend this trend back all the way to Kant through phenomenology.
It has been my repeated assertion (or at least insinuation) ￼that phenomenology, as a cannon, is not ￼￼￼￼ describing the human being as a general category; it is describing specific instances of being human. In fact Cedric Nathaniel in his book the philosophical hack￼￼ will talk about how there is a failure of communication across a common category. What he means by that is, on one hand, what Jean-François Lyotard calls the postmodern condition: There is no communication taking place despite that human beings simply will not understand the limitation of their own subjectivity, and that technology is a kind of ‘magic’ or fetish which represents the human being seeing itself as indeed communicating with other beings that are not itself (as I extrapolate and make arguments about that elsewhere).
The more pertinent example, on the other hand, is what the author of this linked post, what his essay is saying about a certain type of intellectualism that we generally can associate with academia in general and a kind of Continental tradition or adherence to a kind of philosophical dogma, or dogmatic reading, of Kant and the subsequent lineage of philosophers over the next 200+ years.
When we understand what they are saying and actually apply it to our situation, that is, our own situation, the situation of myself as a thinker, as someone who is using intellect, ￼we may come to a more Kierkegaard understanding like that of the contemporary prophet (see: the philosophical crumbs), as opposed to an enlightenment thinker who is involved with progress. ￼This is to say that the misreading of phenomenology is that what they (The traditional phenomenological authors) ￼are describing cannot possibly be what is occurring in me (The academic or intellectual left Philosopher) ￼as I am reading their philosophy: I am unable to really understand what they are saying because it offends my sense of being human; I thus displace the true meaning and invent a ‘subjective’ meaning, my own meaning.
This is indeed why Kierkegaard critique still holds true today, and I would submit, why very few authors who consider themselves philosophers today, or critical theorists, will refer to Kierkegaard: because Kierkegaard’s philosophy sticks a spear through the gut of their critical theory. ￼￼ This ‘other meaning’, the meaning that I ‘make up’ to account for the true meaning which I cannot seem to make fit into the position that I indeed find myself in and against my contest of world, is the basis for Marxist materialist critique and the further critical theorists such as the Frankfurt school. This ‘other meaning’ which appears to oppress me is indeed the basis for the Real misinterpretation that is the foundation of ideology and political power.
The kind of incredulity, the blatant denial and active assertion of disbelief, is what is actually informing what I see as this author of the linked post￼ is calling “the political left”, yet the author keeps it grounded in the real polemical ideology. He says it very well — I wonder if he really realizes what he’s talking about philosophically, lol — ￼
— but if I can reiterate: It is basically that these (what i will call) ‘non-reflective’ intellectuals do not feel that they are a part of the same category of people that they critique. And this to say that their intellectualism insulates them from being part of their own critique, from being subject to their own critique, and thus from being an intimate part of the world, even while they would use such intellectual ideas to argue that they are a part of the condition. That is, so far as these philosophers want to draw upon the Continental or phenomenological philosophical lineage as well as the lineage of critical theory to support their political claims￼. It is the true irony that many completely misinterpret the texts that they will forever site to support their own position, which is to say their “intellectually left” position. ￼ it is not merely that, say, the right is not looking honestly an opening or not being able to see the truth of larger significant issues, it is that the left is also in the same position. What we come up on then it’s just different examples of singular phenomenological activity, placed into a common category that is not communicating across its breadth. It is not communicating because this common category has found it self face-to-face with its own political truth. This is basically what Zizek has been saying about Trump and the American left.￼￼￼￼￼￼￼ in order to have a left, there must be an equally formidable and true right which allows for the position to be valid. While philosophically we can uphold a transcendental encompassing category which contains both the left and right￼￼ as aspects of this totality, there do we have avenues of negotiation and compromise. But we can also not hold philosophically complex or investigative activities apart from the rest of the world as though they have nothing to do with any other human involvement. At least one Philosopher has talked about how Philosophy always concerns the past even while it wants to speak of the future￼￼￼. In this sense, a philosophy that informs politics this accounts for the end run of left and right sides, self and other conceptual idea logical side, finding it self having no real transcendental ground, or at least to say, so much as Philosophy. is understood as getting somewhere, as finding something substantial, which, in the end we have found that there’s nothing substantial, that only nothing is substantial￼. This proves to be a psychological hindrance for individuals that want to be founded in a Substantial￼world￼. It is indeed Kierkegaard despair rising up within the individual, who then searches his mind and uses his “intellectual ability” to figure out with the bigger more thorough mines have come to the conclusion, in order for this individual to be able to function effectively in the world to do something with purpose￼. Following these lines of flight the individual has nothing left but to ground truth, ground its own substance in a truth of its own making, a pure ideological sense. But in the end we find that that’s all it is, and in order to have this pure ideological sense there has to be a corresponding “substance” which allows my truth to stay in place. Hence our current world political situation that we find in various intelligent arenas.￼￼￼
While these intellectuals might point to others’ inability to see past the end of their nose towards larger issues and more significant realities, the fact is these non-reflective intellectuals are indeed doing the same exact thing as the people they condemn: not seeing past the end of their own nose. ￼
Thier intellectualism, though, their ability to use discursive gymnastics and believe their own scripts, allows them to proceed into life as from a “true” place of privilege from which they suppose they are critiquing “out there” issues; one could even suggest that their idea of self-critique is a self-fulfilling prophecy, at root in matters of systemic oppression (think L. Ron Hubbard and the ‘technology’ he used on himself, while also using it to mind-control and manipulate thousands of people for his benefit). Never do they want actual solution to the problems they find everywhere; never are they able to apply it to their own view, their own perception, their own method of coming up on the world, indeed they will bring out arguments from this phenomenological lineage as if to prove to everyone else how their “Intellectual left” view upon the world is actually seeing things more correctly.
This is not a straw-man argumentative gambit; it is actually describing the situation at hand. “They” indeed function in this manner, as do I. Yet, the category –the category which is at work in the appropriation of this text , the category where by opinion and subjectivity are suspended in a transcendent ether or “cloud of unknowing” , does not communicate due to the method by which I am able to view the world and things in it; this is the issue at hand: Is there a sure ontological unity that we call “humanity”?
￼ This goes back to the first point, the first meaning of Lyotard’s postmodern condition: There is no communication taking place. The rebuttal to this is simple denial through the self-proclamation of intellectualist-historical privilege; this is a simple fact of the phenomenon of being human that is completely denied by certain facets of the intellectual left for the sake of their intellectualism.
For example: “There is communication taking place, but it only appears as though none is taking place, so let me describe to you how intellectually we can create new definitions of ‘communication’ for the purpose of making progress over this apparent subjective limit.”
One could go so far as to say that this is the mistake, in a kind of Lacanian reading, which is contributing to our World political climate. This also contributes to why in some posts I have made in the past couple years I have referred climate change to the question of “just what climate is it that is changing?”
We might be able to glimpse what is occurring at multiple nodes of intersection where this lack of communication is coming together in significant moments￼ of our environment.
Those I am going so far as to indicate as the non-reflective intellectuals (what even Zizek will point out as the “left”) ￼are so quick to move on to the next thing (post-human; post-capitalism, etc…) the next intellectual ‘craze’. In other works I hope to show how the “philosophical turns” might actually arise at the moment when the intellectualism, as a defining motion, begins to reflect upon itself and its limitations, that the coming into its own limitation automatically eschews reflection ‘out’ and thus as the world to thus retain a certain sense of subjectivity and excess so as to further allow the exploitation of materials it sees fit to use under its purview of self-righteousness. I submit that such ‘turns’ function through ontological denial and work to establish cosmological constants, or categories which do hold potential to communicate across their domains, for the purpose to feeding the capitalistic engine of consumption.
The philosophical turn of our time, toward objects, is due to the stalemate that has arisen by the phenomenological subject coming once again upon its limitation to point to how it is only encountering itself, and then the real ideological denial of that reasoning, that infallible logic, so to speak. The turn is indeed like Moses when he comes upon the burning bush, he turns away, but in our case, human beings turn away “not to see” what this fantastic thing is standing in front of us.￼￼￼￼ Moses turns “into” that which challenges his ontological status; modern human (philosophically mistaken left) beings turn away and deny the truth for the purpose of creating their own world, and thus create infinite problems through which to establish and justify thier real being.
Hence, the denial of oneself (lack of reflection; in despair to be oneself, as Kierkegaard has termed it) for the purpose of a real intellectual subjectivity is the system of oppression that has been feeding itself with the value of disposable others which it turns into valuable commodity through ignoring ontological validity, or what we loosely call equity. The true goal should be liberation. Yet, the modern intellectual subject (left) is inherently an unethical subject simply because it refuses to apply its own standards to itself and its behavior: It understands itself within the context of a privileged synthetical a priori, intellectually removed from a necessity to apply its own ethical formations — which it flings righteously onto others — to itself, to exclude itself from its own practicality for the purpose of bringing about its own utopia (subjective authenticity) further through communion with the immanent/transcendent ‘other’ which is perpetually placed out of critical reach through the assumption of its own proper critical methodology.
It is colonialism justified through intellectual denial, and it is evangelism, again denied, through the critical theoretical lineage. An ideal, a cosmology for the creation of an elite individualism of the few, at the cost of expendable multitudes.
AND, when all this is said and done, we should see that what I am talking about is not another proposal of ethical impropriety which needs to be overcome through more intellectualism, more argument for solution which never desires for the solution to come about and be realized.
ON The CONTRARY: What I am proposing is that indeed this offensive situation is what the human being has been doing since its inception, that it will always do this, that it operates in this manner. And, that due to this feature of the human being, as we are able to describe, now, without the inherent subjective bias, what the human being actually does, and thus, bring out to view the truth of what we can call the object of the subject: the universal object that is the human being.
Note: The categories “left” and “right” are as ambiguous as they are almost useless to use for any sort of absolute reference. They are terms to describe the activity of polemical negotiation. But when they become understood as actual identifiers, actual ideological sets, this is where we find the problem of “the end”. ￼￼￼
I finally took a minute and got some things in order.
“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
—excerpt from Healing Fiction by James Hillman. c.1983
The question implicit of the object of the subject is not, like the usual phenomenologically subject-based philosophy, meaning; rather, the question is to what use is philosophy put? For what purpose is the Being of philosophy? Cedric Nathaniel puts this juxtaposition of view in terms of how philosophy understands itself automatically with the Being that is necessarily established through the human Being such that this conventional philosophical effort always must be asking and answering the being of itself in as much as it’s manifestation is assumed implicit to every and any other kind of Being, that is, as though the human being is the sole arbiter of the universe.
Once such reductive pattern and method is accepted for what it is, it likewise can no longer be doubted that what it is is what it is doing. It is this move that removes us from the phenomenological correlation by accepting that such correlation can ever be avoided in philosophical reckoning that is involved with time, tradition and history, but as well, then, such a notice does not suggest that something is wrong with those constants.
No longer involved directly with making arguments of ontology, the effort concerns thus the teleology of Being.
Once again, The strange disembodied “social mind” has commandeered a meaningful term in the effect of deconstruction and dissolution of the human being. Quite an invocation of Marxist capitalism, we find this kind of deconstructing of legitimacy in many terms; for example as I have talked about here and there: The term “radical” and even “existential” or even “identity” has been ripped from its thoughtful accessible substance and reflective anchors into an eternally social deconstructed nothingness of popular meaning.
In this light, it might not be too difficult to see how, from the standpoint of institution, governments are indeed being/becoming corrupt and failing at their task on one hand, and individuals are plagued with all sorts of crisis of mental health on the other.
Definition, by its very nature, is something that is taken away from Being to become “ideology”, like an idea (Idealica) but where the idea loses its ideal, or abstract, sense and becomes something that is projected out into the world as a sort of real thing that affects us from the outside, which is the basis of current capitalistic global state￼, And the reason that Cedric Nathaniel discusses conventional philosophy in the sense of religion, or, something that requires faith in order for it to operate or otherwise have effect on the individual person. Effect, here, is taken as the meaning where intellectually we may understand something but where the very understanding of something is shaped around something that is effectively denied; that denied object I offer from a psychological perspective￼￼￼ is emotion. (and then see my post about the poly vagal theory). ￼￼ For example, a quite Zizek type of view: if I have no worry about paying off my credit card debt, the latter about consolidating my debt has no effect upon me. The confidence of the existence of my debt has no relation to any worry that is often supposed in the offers to be rid of the debt, that is, as though the letter to relieve my debt should necessarily cause me concern about my debt if I am sane.
Starting from the simple description of how the word “triggered” has been molested and commandeered for socially ideological purposes, we might begin to understand how ideology itself is a facet in the creation of mental disorder. For one would be ultimately lead to ask is why should I give any sort of credence or acknowledgment to this more popularized form of “triggered”, say? And why should I have any sort of reaction to the fact that these terms such as “trigger” might be being used in a way to dismantle or otherwise discredit the validity of the individual human being? In the sarcastic popular use of the term “triggered”, has occurred with the popular term “rad” (radical) as another word to mean “cool”, but also in the same way as “existential ” is now used to mean concerning anything that might feel uncomfortable about living life (as though any feeling that might deviate from the feeling of comfort is inherently part of some existential crisis that a person is having). ￼The actual occurrence of the human being is downplayed and dismissed with reference to the ideological social truth, or what is supposed of truth, due to the effect of the emotional component that is being denied in the act of making intellectual sense of the event. ￼￼
It doesn’t take very long to come to the borderlands of a conclusion which understands ideology as less something that we can somehow deconstruct, or find out any encoding meanings about, overcome any power plays inherent in the use of various terms; rather, we begin to contemplate if the very idea of ideology, as currently portrayed, is itself a symptom of mental illness. ￼￼￼￼￼
This excerpt from Graham Harman’s “on vicarious causation” from 2007 in the journal called Collapse (it is not difficult to find the PDF online)￼ represents succinctly what Cedric Nathaniel means when writes that his philosophical work is not concerned with “what is behind the scenes”, what he generally ascribes to metaphysics, what he calls “conventional philosophy”, and what Francois Laruelle refers to as “sufficient philosophy”.
Harman’s article here puts in very clear terms what Nathaniel means when he talks about what is ‘actually occurring’, that is supposed occurring right in front of our faces, as opposed to what our introspective minds might dredge up from the underworld of “subjective” or what Nathaniel generalizes as phenomenological truths. (Nathaniel inverts Harman’s categories and says that what is phenomenological is ultimately real, where what Nathaniel calls true is what Harmon calls real).
It is how Harman says; phenomenological sensual Truths￼￼ ￼ride along top of the real object, and as I’ve said recently in a post of mine, That ideals based in subjective, discursive, linguistic etc. modes ride along top what is actually in front of us (that is, once we get beyond the appearance of the phenomenon) ￼like the Hawaiian islands ride along top of a hotspot in the earths crust￼.￼￼
This (object, as opposed to subject) ￼orientation upon things of philosophy I see is much more useful in its truth than grounding whatever theoretical activity in whatever subjective imagination of sense that an individual might be able to fit together; That is, if we are ever trying to get anywhere in philosophy besides a crate load ￼of artistic freedom of expression￼. Hence I find in Cedric Nathaniel’s books￼ an interesting move towards a science of philosophy.￼
I would suggest revisiting Harmons seminal article written in 2007, “on vicarious causation”. And consider it in light of James Hillman’s “healing fiction” just what sort of fiction that conventional (phenomenally based) ￼ philosophy writes for itself, given the evidence of the condition of our world, and where intentional communion with the object of thought might be creating more destruction than indeed healing. ￼￼￼￼￼ perhaps what we are considering imagination it’s not so imaginative after all. ￼ Perhaps there is a weak consideration of what imagination is so far as it might be applied to real activity, which is to say, a weak estimation,￼ a correlation even, between imagination and what is good for the world, as evidenced by the shape or condition of the world￼, so far as whether we are actually harming or helping that condition. ￼Slavoj Zizek is tight in his discussions about capitalism as quite difficult to imagine beyond: as Nathaniel says, It is due to the phenomenological redundancy which sees in its own reflection an infinity of objective truth obtainable from intuition of a transcendent other (religious communion), the excess that profit and investment arise from.
And I imagine over December I’ll produce a paper along these lines.￼ 😛
— 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.
This essay appears to coincide with a more substantial reading of Wittgenstein than that reading which often appears to have bewitched the 20th century into a philosophical basket of misinterpretation justified by the ability of the subject to manipulate meaning — x as this author appears to have apprehended. The point it seems at least some authors are coming upon is that many of the 20th century’s continental philosophies were essentially compulsory public intellectual masturbation, (Did I just write that?? Who was that ??? 😂. Think: 1960’s climaxing in the 1980’s: freedom –> greed is good) the authors of which really had little concern for the actual world beyond what could be sucked out if it for their own intellectual capital, and despite who and what it might effect. As we see now.
Also, it appears that English is not this author’s first language. And I say: that totally fine because one can still understand what he is saying, and because –dude: I write and speak only one language.
— or. The essay was put into Google Translate.
“This Wittgenstein’s notion of language is to cleanse the linguistic world, and make it a world of clarity and verification in contrast to a speculative metaphysical philosopher, and his ideal world assertions like Plato’s speculative ideal world which is beyond human empirical articulation and creating a crisis in the understanding of concepts.” From the essay linked.
As Cedric Nathanial discusses also: the effort is for verification of description. Which is kind of another way of saying clarification over speculation.
You can get the ebook of the THE SECOND PART HERE HERE HERESY. The hard copy with be out soon.
Choosing Belief with Kierkegaard
This linked post is a great case by which to begin to understand the parameters of the conventional philosophical orientation upon things.
I disagree with the writer: the leap of K is the absurd situation of already having occurred. It is not “into a choice” of faith, rather, such a choice is evidence that faith is already there.
Sartre, as I see him, misunderstood K and posited a free choice in light of the absurdity of brute existence, as S might have been reacting to the reality of the Final Solution and World War 2. But in his bewilderment of such atrocity, as with others of his time, like Fankl and May, his reading of Kierkegaard was produced in his (Sartre’s) astonishment, where as Kierkegaard was not astonished, or, he was more astonished that the brute reality of existence was/is missed so thoroughly by most (the crowd, or those oriented in such a way for their identity).
I see Sartres existentialism as a complete misreading of K. But that’s not to say that S did not have good insight given the condition of his moment.
However, the trauma (ww2) limited his ability to view; it refined his view such that the tiny pin hole he was looking through appeared to grant focus to the “whole”, perhaps like a small apperature of a photographic lens has a longer depth of field.
But we know now with trauma, the tiny view just takes over the field rather than representing it truly.
The traditional conventional readings of Kierkegaard routinely misrepresent his works (or thinks only inside the close reading of his words rather than the whole meaning of all his works — that is, philosophically rather than psychologically . Many of Ks works are indeed called by himself “psychological” btw.) Hence in order to render the meaning of his works properly for our time, one must turn thier idea of faith on its head, turn it upside down.
K’s reprimand is of the “inauthentic” individual who simply is always in despair to will to be oneself. Such individuals, ironically, 😘 find and found solace in Sartre’s existentialism because Sartre and his peers (and others) were shook by the apparent inhumanity that humanity would be party to — and such individuals understand the view from despair (the view that despair brings about) as indeed the true view, the viewing of the true existence, but it is the distortion. I call this distortion the “real” view, because it is the view that must be reckoned with first, in reality. So, in a way, Sartre was actually giving a sort of psychologically compassionate statement by his philosophy.
Like the analysis of Trauma, the view that is true of the situation is not found in the reasonable conclusions gained in the traumatic coming upon such brute force. Rather, distance allows the true picture to come into focus without restimulation.
From the brute existence already having been forced and come to terms with The reading of events is no longer informed through the “post-traumatic” apprehension-reaction against a circumstance of things; the person no longer involuntarily enacting actions and views from the still resonating “close-range” and the re-encountering of the traumatic stimulus. Or, in Sartre’s way: The encounter with the abyss of freedom is traumatic, hence one revolts from it, rejects it in order to reshape one’s own life through choosing it out of the chasm of nothing upon which identity is based.
What Kierkegaard already had processed and viewed truly was already lost, as we see in K’s reprimands of Christianity. What Sartre “rediscovered” was a reading of Kierkegaard through the lens of deflowered ignorance: In despair to will to be oneself. Hence Sartre’s Existentialism just posits that one can will to be oneself through the free choice to no longer be in despair. This reading, while good for the modern citizen who is already in despair merely tells everyone it is ok to live in ignorance of oneself through choosing to deny thier despair through the free act of choice.
Judge Wilhelm (in Either/Or part 2) describes the condition of those who would wish to “join in love” with that which is apparently unknowable, and hence the ground of ethical choice that is despair.
While such a reading can be therapeutic considering that most of society citizens do their best to try and avoid their brute existence, the reading, such as evident in the linked-post (as well as the scholarly reports) nevertheless is opposite of what K was saying.
Ks use of the trope “Christianity” often throws off interpretation, as we see with Sartre; for who could still think God was in history after the Holocaust? Sartre’s whole philosophy is informed by active trauma: the trauma of having the very human force of belief confronted at its core, that is, as an actual force connected with causality.
Read more insights into philosophy in THE SECOND PART of The Philosophical Hack: The Object of the Subject.
The Concluding Unscientific Postscript to Event.
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