Fear itself is countered by kindness.

In this moment, our greatest foe is — yup — fear itself.

If you are able, tune into what is happening in your body. Your body is not separate from your mind but actually forms a ground from which thought finds support.

If your body is nervous and shaken or tense, then your actions which stem from your thoughts may not be arising from the innate wisdom of your self.

For example, your mind may be telling you that you are not afraid or that there is nothing to be afraid of, while ignoring that you are actually deeply fearful and scared. This could cause you to choose to behave in ways that put you, and ones you love, in harms way.

Be kind to yourself. Our world is changing.

Be more aware, and less ‘beware’.


What climate is changing? Is the question we have been asking for a little while on this blog.

Thinking Marx Through Harvey — thru reality

Thinking Marx Through Harvey

Thinking Marx Through Harvey
— Read on syntheticzero.net/2020/01/23/thinking-marx-through-harvey/

I like it.

The only critique I would have of it is that one does not give way to the other. To give way, to choose either one or the other or to have one or the other “prove” itself to be the basis ground or ultimate truth of things as it is, is to resort to a reading of Kierkegaard that is not conventionally mistaken: it is to have faith.

We might see that the issue is not so much (or is less) that there is an idealistic Marxist realm where ideologies or abstractions usurp brute realities, and then a disillusionment that comes along that shows that such abstract realities, or theoretical systems based on abstract concepts, is an incorrect way to understand the truth of things, so to speak — but indeed such conceptual (e-)motions occur.

My critique is that the reduction to one form or another, at least in this kind of dialectical polemic, where I was incorrect before but now my idealistic version of reality has been proven incorrect– this kind of polemical thinking, this way to position myself in the world, this either/or mentality, is what is incorrect. It is not unethical; but it is incorrect with regards to what is true.

When we read Kierkegaard, we might understand that what he’s really indicating, especially in his Pivotal philosophical works “either/or, pts 1 & 2”, is it is possible that my ideological theories posing or pointing towards some truth actually does still occur as such, that is, showing truth, while yet also as I come upon the real world which discounts it and proves it to be incorrect. What occurs is that there are two correct versions of reality that do not work together nor conflate into or toward another unity, and that this is the truth that shows how our interaction with the world takes place.

I submit, arguments of what is real, or what is actually the case in the world, function As we might understand them informing us intellectually ,through a vacillation of ideological categories that function truly to establish the world, a world, the world, in exactly the way it is, and the subject mediating between those worlds as though indeed I, the subject, is changing. In the scheme, though, the world that is involved with the greatest of all categories, essentially does not change. We can even bring Slavoj Zizek’s question in here: are we able to change how we understand change?

No matter what discourse, or any other indicator, might “truly mean”, ultimately it is only indicating ideas that are attached to whatever actual world in the way that it is at that present moment. The idea that I am coming to find out what is “actually real” through any sort of theoretical mechanism or intellectual device, is ultimately based in what we would or should properly call “faith”. To resolve the either/or dilemma to one or the other “reality” requires faith.

As someone else has put it elsewhere, it is not a question of whether or not Jesus Christ was actually the son of God or not the son of God, was an actual human being, or was a God on earth, or was the son of God, or none of those things.  The more complex and significant issue is how Jesus Christ occurs in the world that I am coming upon. This last question differs substantially and is quantitatively different than the previous types of questions. 

Similarly, racism for that matter, or aliens, or The European Union, or quarks, bits or gravity, or unicorns.

To be able to weigh up sides and decide which appears the more real, to have placed the stakes within that trial, as though I am along with the world Being determined by those stakes, requires faith.

Likewise it is not a question of whether or not the brain functions in whatever way that science or neurology might say that it does or that it doesn’t, or whether or not science is correct or incorrect in its estimations. Whatever situation is occurring at the time is indeed the situation that we must deal with at the time. Yet, strangly philosophically sognificant, most often how we are thinking about it is understood to be involved with some actually true of the situation which further tends to want to avoid itself this time, wants to “prove” to not others – against, with or by others — but mainly itself how such a truth is indeed essentially true, no matter what anyone will say about it. 

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

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.

And I am drawn between.

what-are-eukaryotic-and-prokaryotic-cellI am an artist at heart, but with intellectual reflection. I am a philosopher in an artistic sense, rather than a ‘pure reason’ saint. My experience is not exclusionary.

Hence my dilemma. In not only thought, but indeed act. Where it becomes the most difficult is in our Post-modern Marxist world of production. There is no denying it; rather, the only way to deny the Marxist analysis is to limit what is whole to one or more of its parts. And yet, I deny it through the whole, as a whole.

I think this is the paradox of out current philosophical paradigm. Of course, if we can still see philosophy as divided into two camps, i.e. analytical and continental, then I appear continental.  My problem, however, is exactly in the discernment between the two. For me, though I find myself immersed in continental understanding and usually prefer that style and approach, I am seeing that what is continental is but a sort of subset of the analytical ideal, using the same method of (capital R) Reason — but that discussion is for my books.


My wife is an artist, but is likewise what I call an activist: She’s sees her artistic ability as ethically involved with creating change, dismantling unbalanced power structures through actual engagement with people and groups. She is less theoretically bound than I am philosophically, though she is grounded in sure theory and authentic praxis. Able and willing.

If I might be so presumptuous as to frame my wife’s views: When I talk to her about my book or my music, her view is that the artist does not do art for the purpose of having it viewed by the multitudes. That the art is for personal substance, and that through this authentic substance it will be appreciated  by who it is supposed to connect with, that by virtue of the art itself,  its work will be accomplished. (Do I hear Heidegger?).

Sure. Yes. My wife and I come from similar artistic, generational and theoretical backgrounds.

Nevertheless, I am stuck then in a tiny world where I feel that my art-philosophy is taking place in a space that is much smaller that it is supposed to be working. I still feel that I indeed do art for people to appreciate. I want people to read it or listen to it, to interact with it and me, and to give feed back. Like a community –but admittedly, I am kind of one-sided. Again, the dilemma. But Im not going into all that right here; I am working on that.


This is my process. And it is not only my process but my philosophy. The two are not exclusive but are rather intertwined and inextricable from one another.

It seems I am caught in a condition that occurs as I am attempting to remove myself from it, as though I exist due to this contradiction, and not against it or revolting from it.

It is not a Sartrean Existential situation that I am involved with. The manner I am involved in that kind of Existentialism is through a rejection of its dictates; I am more in an actual complicity with its definitional regimen.  Therefore, my situation is existential in, what I would call, a true philosophical sense, rather than a Reasoned philosophical definitional sense. That the definitional regimen of philosophy is a kind of philosophy which occurs as a condition of existence rather than a confining ontological structure of (big E) Existence.

If I must continue with the Existential bit — Existential angst is something that I no longer encounter, but is something that I am able to view. So it is with a particular kind of philosophy. I am involved with it, but it does not do justice to what is actually occurring.


And then: How do I go about authentically promoting and marketing my book?

That is the question.

The Latest Zizek, from the Guardian


Philosophy, as a capitalist apologetic disruption, is not ending, it is changing. As Zizek calls it, into ‘cognitive mapping’. The ‘end of philosophy’, ‘the end of history’ or ‘the end of the world’ is from the intrinsic mythology within which identity knows itself: What it sees as its own change approaches, is its end, and not change itself, because the intrinsic mythology defines the parameters by which real change is allowed to take place and still have the identity for which the parameters exist to define. Change which occurs outside these parameters are understood implicitly to be ‘end’ or ‘death’.