Viewing Corona: Phenomenology and Orientation.

HERE is a link to some current statistics that compare the flu and corona.

The thing I think that video in my previous post marks out is that what makes coronavirus so incredible is that we are looking at it “in just that way”, which is to say, that we are seeing something through a particular ability or manner.

I am a layman, so I could be entirely wrong in my interpretation of this, but…

What I hear the doctor saying is that what we consider the flu is just a few instances of pathogen in a vast array of contagions that cause people sickness, either cold or the flu or various other types of illnesses. Coronavirus is the name for a particular set of viruses that cause symptoms, that cause sicknesses. The reason why we often hear it called “novel coronavirus” is because it is a new mutation of a type of coronavirus. Coronaviruses are around all the time and people get sick from them all the time, it’s just that the scientific community is relatively familiar with these various types of coronaviruses, influenza, the common cold. But the one that we’re calling COVID-19 (corona virus disease discovered in 2019) is one that we’re not familiar with, a mutation that we aren’t very familiar with. We aren’t really sure what it’s going to do because it’s a new type of mutation.

But what the doctor in the video is saying, I think, is that given any cycle of various types of viruses and pathogens that cause sickness, such as respiratory sickness or digestional sickness, there are thousands of such pathogens that enter the human biome and then exit the human biome, routinely.

The scientists monitor this cycle of growth and recession of hundreds if not thousands of pathogens all the time. During these cycle they kind of make an educated guess about which pathogens we are going to have to concern ourselves with. For whatever reason, this particular cycle had a “novel” pathogen that was taking place more than what they were counting on, what we were paying attention to, what we were expecting; the novel coronavirus fell outside of that kind of usual monitoring. So they decided to start monitoring it.

And what they found was pretty much the same as the flu. Yes it is more contagious than the flu, and is more intense, but the way that we stop spreading the virus has less to do with how contagious this is (what is inherent in itself) then it does with preventing that we get it (what we do about it). How contagious a particular pathogen is doesn’t say anything about whether or not I’m going to get it. The determinant of whether or not I’m going to get it has to do with the situation that I am being.

Nonetheless, statistically, I think he is pointing out, almost the same percentage amount of people that die from any other similar sickness are dying from the coronavirus and just as well, people that are getting it is not too much larger than any other type of pathogen of this kind. The difference is that we’ve just somehow decided to pay more attention to this particular novel pathogen in any given cycle.

I’m not sure exactly how true that may be because if people all around my neighborhood are suddenly getting sick to where they can’t go to work and function that in itself shows that there’s something slightly different going on with this one.

But from a statistician point of view…

…the doctor is really saying he’s not really sure how it happened that everyone got so excited and worried about this particular pathogen because if you look at any other pathogens throughout the world they’re all pretty much doing the same thing; that is, a small percentage of people are dying from it, a somewhat larger percentage of people are getting sick from it, and a vast array of people are carrying it around, or are positive for it, but are not really getting sick from it.

And we probably need not mention Miellassoux’s remark about the reason why the world should hold together for any amount of time, for we should expect that we would be walking down the street one day and all of a sudden everything changes beyond comprehension or completely falls apart. Well, that’s kind of what happened with the coronavirus, and indeed that could happen at any moment due to the nature of nature. 

Anyways…

So, as I said in a previous post, the question really becomes about the climate. And it really begs the question of, less perception or how people’s opinions or beliefs might affect how they act, and more about how ontology, how a person’s being is in-formed by a fundamental way of viewing the world which then allows them to see what Is real.

Innoway it is more philosophical, which is to say, how being is, as opposed to religious, theological, or epistemological, which is to say, what we believe, how we feel about those beliefs, and how we might analyze objects of knowledge that are feeling-belief.

The reason why it is nonsensical to argue something like “everyone is being hysterical”, or “The corona pandemic is not real”, it’s because the reference of those sentences is too imprecise to really address what is occurring so far as real reactions real perceptions real occurrences in the world.

Indeed, the word “real” and “reality” necessarily designates something that must be dealt with, an imperative, something that not cannot be dismissed by a wave of the hand, Or a whim of witty intellectualist thinking. It is a manifestation of concrete material.

Indeed if I fall onto the sidewalk without putting my hands forward I will probably hurt my face and bleed. And even while there is no argument that can be put forth to ever prevent that same fate every time it occurs, there are ways of thinking, ways of speaking, ways of acting that could alter the situation so that the event happens at different times, more or less, or not at all. So by analogy, even while the coronavirus pandemic may be blown way out of proportion, it is indeed blown to the proportion that it is, and indeed blew the way that it did blow. We surely must take precautions. Just because something might be blown out of proportion, as a way of speaking or understanding the situation, does not necessarily mean that one should not take account for it and act accordingly, yet also that one should be able to make an argument for why it is not the way it indeed is. Not how it appears, as though it is an illusion. And this is exactly because it is real. The question becomes more about the tools we are using to address reality. Less about perceptions and belief.

To address the situation as if it’s some sort of an illusion is kind of like trying to use a scalpel to hammer in a 4 inch nail. Not only is the tool (the tool we call ‘illusion’) inappropriate to the task, but also, it could work given a certain condition of application and time. These two possibilities do not really correctly reduce to one or the other because to approach the scalpel with the need of hammering in a 4 inch nail into a 2 x 4, by all reasonable and sensible standards of knowledge, amounts to nonsense, in this analogy that I’m putting forth here. But in fact, the tool called ‘rationality’ is also imprecise to move to describe why a common occurrence could cause such an “irrational” response (along the same argument of ‘illusion’), because then we are attempting to exclude the real situation of how most people are able to see the world and their role in it, which is to say, what human beings’ purpose is in the world as a teleological signifier for what they (the individual) is and supposed to be doing. What most people ‘think’ is more like a instinct (inthinked? Perhaps a phenomenological theological tenet?)

The scalpel is an imprecise manner of approaching the nail. However it might “know of it” never does the nail “do” what it is by applying the scalpel. Of course, we can create any sort of meaning we want of hammer and nails and scalpels–the post-modern phenomenalist loves to come up with all sorts of interesting perceptions upon things and situations and see those as foundational to everything. But the assumption there, in a way, is that scalpels must always be able to hammer in large nails. The phenomenalist refuses to see the nail as the nail simply because he sees what he is able to view. Sure, I could use a scalpel to comb my hair with, but it is an imprecise way to comb my hair. Lol. It is not ethically wrong, it is simply a limitation that defines the objectivity of the phenomenon, in the same way a nail defines itself, and a scalpel. It is about an ability to respond.

Presently, as I have argued elsewhere, the Traditional categories and methods that we use for philosophy are no longer sufficient to grasp , contain or communicate the situation that we are coming upon so far as knowledge might relate to what the world is, or the Being of the World.

So Again, we can begin speak about the climate of world and knowledge. 

x

Here Is another flu/corona comparison article.

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.

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.