Rp and Comment on Rising seas, raising awareness, the present changing climate

Did the world leaders cop out at COP26? Did they make progress? Too little, too late? A step in the right direction? I have very mixed feelings this …

Rising seas, raising awareness

—–
The relationship between Climate Change, people’s feelings and ideas about it often beg me to ask just what is the climate that is changing?

Or maybe more particularly:

How am I able to dismiss myself from the changing climate to have an opinion upon it such that the climate of my opinion and feelings occupy a sphere separeated from the “real objective” climate?

What exactly was the climate summit addressing?

What is the climate evidencing when such philosophical questions yield a response that the philosophical ponderings of the situation are not dealing with the actual problem of climate change, but are moving attentions off of or otherwise working to deny the importance of climate change in our human lives?

x

Rp and comment: Twitter To ‘Pre-Bunk’ Criticism Of Left’s Climate Narrative During COP26

Originally posted on PA Pundits – International: By Alexander Hall ~ Twitter is unleashing a new program to proactively protect the left’s climate …

Twitter To ‘Pre-Bunk’ Criticism Of Left’s Climate Narrative During COP26

—-…and my comment:

Here is another example of The Two Routes in practical effect.

The fact of the climate changing is true.

Climate Change is real.

The truth of the climate changing is something human beings must deal with — and will deal with — despite politcal argument about what is real.

To say that Twitter is not being politically neutral in thier allowance of news, as this repost suggest, is to say that what is real is always politically negotiated.

However, to promote this negotiation as though the climate is not involved with human activity is still politically real, and harms humanity by attempting to avoid the truth.

This is the basic issue at hand in our real political world at this point: That what is true takes a while to get an effective foot hold into the political discussion. The debate shows that the truth is not being discussed, but only reality. Over time, the truth of our relationship with the climate will be beyond effective dispute, and reality will have likewise changed.

The overall issue of Climate Change is that we have named the problem, but we have not realized that we are in a relationship with it, with Climate Change, as so have not been able to imagine ourselves in a different situation. In other words, we are in a dysfunctional relationship and we continue to try and fix the relationship, but the “partner” is not having it.

Repost and comment on Climate-above-all plea by US fails to stir China

x

Politicians posing as climate managers is a bad joke, and ‘tackling climate change’ is an empty slogan. BBC summary: Envoy John Kerry’s ‘it’s more …

Climate-above-all plea by US fails to stir China

— I don’t know about all the political things, all the inns and outs.

However, I do feel that there is a basic difference between eastern views upon what a human being is in the world and the Western view.

i’m not sure where I stand. However, some of my posts have suggested that the climate is always changing. It has always been changing. Just because we are now aware that we are part of the universe, in so much as, perhaps, human beings as an ideology are now manifesting an “awareness” of ourselves in the universe, does not mean that suddenly we are affecting the universe such that the climate is changing evermore drastically due to us.

I suggest that the interaction is Less One Direction, less reciprocal, and more coincidental. And this is to say, behaving together.

The climate changes. Becuase the universe is always changing, and perhaps we are not separated from the universe sufficiently to effect it in the way that we like to think we do in the West.

now, if this is the way that eastern philosophies and ideologies inherently promote a human being relationship with the world and the universe, then the approach might be more of how do we deal with the climate that is changing. That is, more than the Western manner and view around the question of how do we change what we’re doing so the climate doesn’t change (now, as much).x

Reposting Death On Our Doorstep — Thanks Exxon-Mobil.

The average temperature in much of British Columbia, Canada, in the month of July is a comfortable 73° (F) or 23° (C).  Earlier this week, still in …

Death On Our Doorstep — Thanks Exxon-Mobil

—– I am reposting these next few posts with the idea that they represent a range of plausible real situations. They are making arguments about an actual situation, But their arguments are only sufficient. They only convince so many. They only interest certain types. Thus they aren’t really talking about what is true, even though the object they are viewing is true in itself.

So just on the other side of these next few posts re-posts, you will see my small comment in the first post that is not a re-post after these re-posts. 🤙🏾 science, physical health and mental health.



Science, Physical Health and mental health: Climate change

apple.news/A6MVCFaN1Rcyg5onm3ir7aw

One of the problems surrounding Mental health is the weighing of solutions upon the primacy of empirical science and physical health.

A good example of how this is an improper manner to approach solutions is the issue of climate change.

Take the example that this post exhibits. We have known for years and years that these sorts of issues are going to happen. And yet our ability to take action based only upon the empirical ideal is not effective to bring a solution change.

Thinking and proof are not sufficient to constitute the truth of the matter. Something else is going on. The reality is that climate is changing, but the reality of our knowing and thinking about it and doing anything about it does not accord with the truth of it, so far as what is considered a sensible response is not taken.

This is why we need consider that the truth about this situation is not being understood. The truth is what is happening is something else than the reality.

*

How we approach mental health is similar to what we are seeing of our environment. Mental health suffers when we base healthy interventions weighted too heavily on empiricism and without considering and applying solutions out of what else is happening in the situation.

(Note: Subjectivity and it’s accorded phenomenological analysis is empirical.)

Now, keep in mind, I’m not necessarily saying that the people who have not agreed with climate change or what it means are wrong. I’m not putting up that kind of polemic to say that, oh, a smart people over here know the truth, where as the ignorant people over there are false.

That’s not what I’m saying.

I’m saying that given as a category there is this creature called the human being, and that most human beings, as they are concerned with in the industrialized globe, defer to empirical science to assess what judgments they should make. I’m saying that this manner of understanding the truth of the situation it’s not effective when we think about mental health problems.

But more so, similarly to the global environment, this empirical approach to try and convince people of through evidence and guilt tripping and appealing to some “common human intelligence” is insufficient to bring about the change needed, or at least the change that is advocated for addressing climate change, just as it is appearing I’ll-suited to the task of addressing mental health.

I think this is strangely ironic when we consider that philosophy itself is considered a “sufficient” philosophy, Meaning that our ability to reason upon things is sufficient to excel the human being progressively through history. It is this type of philosophy to which I associate empiricism And phenomenology. If we look back, phenomenology is a type of empiricism, and indeed propagated or at least coincided with the prominence of the ideal (idea) behind “empirical science”.

Apparently and obviously it is not as Objective as it would like to pose and present upon.

So it is that our current understanding of climate change must be incorrect. Both of the people that talk about the empirical science and things that we should do to address climate change, but as well as the naysayers.

*

This is a radical form of understanding and this is why I say that I am addressing truth, not merely the negotiated reality of proof and attempt to convince through argument.

I am talking about objects in themselves, truth as truth. what is actually occurring.

Reality, philosophy and science: How do they relate to establish World?

youtu.be/p_AyuhbnPOI

I think what this guy is saying is really crucial.

HERE Terrence Blake has some comments.

Unless I am mistaken, he is giving us an example of how view overtakes an ability to see and how that seeing is implicit to every knowable aspect of world.

Again: What is the climate that is changing?

How — logistically speaking — is this change coming about?

Like that old 1960s Star Trek episode where they goto the old west!

The salient question is: Could the landing party convince themselves that the bullets were not real without Spock’s mind meld?

The answer is no. So the bullets would have remained absolutely effective.

So it is with Lyotard’s dicussion of “The Differend”

Namely: could a person make a case to a court that was unable to hear the evidence of the plaintiff’s case? And, what would the judgement of the court be based upon?

Lyotard says that the judgement is always based on “facts” which are missing the evidence and so offers restitution which is always short and fails to compensate for the true damage.

*

Peace be with you. x

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. 

Vacant Leaders

We should by now realize that our leaders have only a simulacrum of intelligence.

The climate is changing because the manner human beings view the world is changing. Involved; inseparate; acausal.

Storms arise and destroy; the storm must be a storm, even while those who live intelligently and ethically resist and ride it out and rebuild.

Yeah it sucks; but there is, at this point, no ability to effectively mount an argument with the storm, and indeed such efforts merely fuel the power of the storm.

Storms move air, only circulate energy but on a scale that intelligence can only speculate about. And that is because the storm has no intelligence but it a Natural force which arises within certain conditions which involve the human ideal of intelligence.

But the storm is vacant of intelligence; it is only a motion of energy that has developed out of the ideal of intelligence, a motion that moves beyond intelligence, which will dissipate in time, as it attempts to organize use itself intelligently. But it is vacant of such organization of intelligence.

What you think?

Orientation: Being in a world is the Crisis

This is a Crisis

This is a Crisis
— Read on syntheticzero.net/2019/07/07/this-is-a-crisis/

Of course no one will read this because of the reason this post contains; it describes what the people who wont read this, as well as the people who do, do. And are.

Have yo fiveu ever had a recyclable item that you used and you usually recycle all the time, but then this one time, for whatever reason, you just don’t?

Why?

This kind of activity (of doing something contrary to one’s values) is called being human. Attempting to remain consistent with one’s values is good, but I think that it happens rarely as opposed to commonly. In fact, I would even go so far as to say that such consistency never happens over any significant period or line of activity.

How many times a day do you encounter someone who brings you to have a negative reaction, attitude or behavior either towards them or released in some other manner, but then later you see how stupid you were being? Or how often do you not realize how stupidly you acted?

How many times a day. Or a week do you find yourself justifying your activity and attitude to yourself, despite what you think of yourself? How often do you compensate for your thoughts and behavior, knowing that you do or not?

The idea that we behave according to or consistent with our values I think is possibly a great distortion in reckoning or a false understanding of what humanity is.

Humanity routinely and regularly does not accord with what it believes about itself as a motivating value system. And, again, I might even extend this out to suggest that the value system itself is a compensation; that might be what makes ethical behavior a kind of idealism, the practically of judgement itself based in a compensatory ideal of a subjectivity which extends itself beyond its proper domain. Ironically, I think this is one of the arguments Jordan Peterson (who every one loves to hate) makes; that is, we need to begin with oneself and not with ideology. Not place blame on an aspect of ourselves which we compadres for by deeming it or reckoning it as not inherently us.

Hence, the climate change scare is something that is occurring within the scope of what human beings actually are and how we actually are. Climate change in this respect has nothing do to with what we are doing as much as it is what we are, being as we are compensating for what we do not wish to see of ourselves.

Change and struggle is the constant condition. Perception and discrepancy of being is the norm and as though it is the presentation of the subject in the world.

But we have to try, Of course, and be alarmed and worry and …

It is being human in the world.

The change in point of view I suggest is one of acceptance and response as opposed to denial and reaction.

Art by

TROPE 66

Show me a person who is ethically consistent in thier behaviors and I’ll show you someone with schizophrenia.

Wait. Do I hear Deleuze and Guattari??

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.

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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.

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