and maybe, look for my post from about 5 years ago about nonphilosophy and love. i dont remember what it was called. 🙂
and maybe, look for my post from about 5 years ago about nonphilosophy and love. i dont remember what it was called. 🙂
Yes; one could say ‘divinity’. I think the problem, as some people have talked about elsewhere, is what that term incorporates; hence the ‘need’ for commitment, what I could term, conventional commitment, or maybe a commitment to the institutionalized-ideologized State, the incorporated arena thereof that has been designated (conventionally) ‘x-ism’, or even for another arena, ‘family’ – the need for commitment because the journey ends in the wilderness, one never leaves, and so far as one might say ‘divinity’ and holds to the term as it is supposed to convey something ‘already known’, she has made a commitment to that presumption. But the presumption often misses the meaning because one is attempting to place some meaning gained in the wilderness into reality. Yet, the one stays there because the wilderness is that one-ness, the place where one is, and reality is not of oneness, and ‘divinity’ thus mis-represents – that is unless one then has made a decision for commitment. Here then one type of faith may arise out of the wilderness for its longing to bring the wilderness into reality, but reality is civilization, it is idea-ology, community, multiplicity: reality is humanity. If one needs no commitment but rather decides upon a commitment it is because she has no one to bring with, but sees reality as One, as The One, The Only One; she is the individual, the subject of multiple discourses, the pure multiple of the One. By this, as a methodological reduction, I would venture the commitment of decision is likewise the non-philosophical Real under which the (non-) article in the ‘last-instance’ of conventional methodology resides. The wanderer into the wilderness knows she is one, has encountered the one in communion, and wishes reality could be this, wishes the one-ness could be brought into reality – but alas, what is romantic? Why else would she have found herself there? Why would there even be an issue?
Maybe it is not so novel; perhaps this is very much like Francois Laruelle’s essay about ‘The Call’, his ‘tearing away’ from philosophy, except here the tearing has already happened. Inso much as it still might happen or is happening, as in philosophies of progress, violence appears to explain reality in a quite interesting manner. See, correspondingly, it seems, I am tending toward violence, of a type, maybe a dialectic of violence of non-violence. The ever-present violence and the ever-present effort to counter it; reality and its philosophical discursive acrobatics based in, basically, an effort of denial, of ‘covering up’ the violence. It appears that violence is the real standard, the evil that always peers its head and makes itself be known without effort.
Anger, frustration, conflict, suffering, desperation, self righteousness, deceit; these seem the given of life. Peace, contentment, happiness, openness; these are taught to us early in childhood, but the teaching is instigated by violence. We recall here the discussions around prohibitive “Thou Shalt Not” religions, a violence, as well ironically and by contrast Socrates’s ‘daimon’ that behaves to indicate where he should not proceed, as an indicator of non-violence. The point here is that the former dictates movement, where the latter guides. Indeed, the child is initiated into human life through violence that is confirmed by the ‘no’; it is the parent saying by perfect parenthood, “you, the child shall have no contentment, no peace until your first learn that life is not acceptance, all is not good. You child need know what life really is, and it is proper assertion of who you are, and to know who you really are, you have to compete.” From birth we are taught violence against what we are. Every parental kindness, act of love and compassion is tempered by the effort for the development of the child’s real identity, of being able not only to function in the world and be able to absorb or deflect life’s inherent crassness, but to excel amidst this violence to oneself; indeed, to make by example the real effective denial of violence. A distinction between what is violent and not violent is the difference between being told the truth and knowing the truth; non-violence as a bridge between these worlds appears to seek telling without telling.
Excellence. A commonly heard standard for human life. It is no wonder that we can arrive with conventional reality, that consciousness is a retreat from the world. The human being must become something it is not, it must learn from that which is not of itself, to be itself. One must excel, endeavor for excellence, in becoming something he or she is not, so if life can be said to be a movement of coming to know oneself, then already we have a confusion involved in the effort toward, what can be called, self awareness, effectiveness, or maybe even authenticity; a confusion based in what it means for what we do to be excellent. The meaning of some centers of philosophy seem to resonate this maxim as a sort of mantra; we need only arrange terms in a excellent way and this excellence will thus be the truth, by proof that the terms could be arranged in such a way. The irony settles here and the description of where it settles evidences a prohibition that cannot be reconciled, except through a violent act of departure, and thus only of ‘witnessing’.
Duality insists upon the human being at its conception, for it is this conception that is the individual in reality, a conception involved with de-cision, a reiteration of the One. The violence I speak of against the One occurs due to ‘re-cision’ (or maybe even as I have said “recede”), for reality is a move of joining that which has been put asunder or is truthfully segregate. The unity of the universe is in decision since if we are part of the universe then our functioning is not segregate from its operation and we cannot be separated enough from the universe to gain any true understanding of its functioning; we have no ability to be excellent, to make progress well, to excel. So ironic it is, reality is typically and routinely the Idea that excellence is not innate to the human being, which is to say that the individual by itself is nothing – as nothing is validated in nothing, some essentially empty or null ‘no-thing’, some transcendental non-unknown but not even unknown as known…we could go on infinitely attempting to describe this nothing – and so requires an Idea outside of oneself that is true, something one must necessarily appropriate of the world, such that excellence in the world must become the object. More so, as now the individual must achieve against others in the world, a proper method arises, and the True Object is born. The individual is an inherently violent manifestation, being at odds with itself for the sake of itself, and then for this sake of itself is at odds with the things of the world. The real violence is the presentation of the individual in existence by an orientation of being re-presented by the terms of reality, as well, the terms that designate what is true of reality. One could say that this particular orientation moves linearly, progressively.
It is possible ( but I have yet to see how this can be so, beyond the witnessing mentioned above) non-violence could be seen as a revealing the curve unto its violent linearity, but the representation of this significance risks violence unto itself, since if the violence is the linearity, and this linearity is real, then to show that such linearity is really not linear and not non-linear is a violent act upon reality, for reality always transcribes for what is real. Besides, the revealing of the curvature is always done linearly, maybe to say, conventionally represented; by contrast, the curvature’s revealing is presented ironically.
Capitalization upon presented subjects is the maturity of the real individual as excessive violence (overdetermination, representation) taken in course as reality, the activity of ‘bending straight’ the divergent. Reality is then an acquiescence, non-acceptance (if you will permit) of the real individual, its necessary violence. The will against what cannot be willed, infinite strength applied upon an immovable object. Violence itself is the discrepancy inherent of the individual in reality that allows for the gaining of the upper hand in the stalemate, and its application, its effort, its assertion, what I have called ‘conventional faith’, the faith that is ‘taught’ of reality, which, as an orientation upon True Objects, arises as method, the method by which faith diversifies, as objects contain no truth in themselves, but give rise to new objects of the terms, new (conventional philosophical) Faiths of the True Universe. The universe is the clash of faiths, the arena of the ‘faithful’.
It might be important to delineate the situation, to bring into relief for the sake of purchase the point of contention. The point arises between the question of choice, determinism and contingency. I see the performance of non-violence as having to do with mitigating that damage that is ‘already’ done, yet acting from a position where violence is ‘not yet’ done. Violence as the basis from which human beings may exist as humans, the real issue becomes scale or degree such violence is left unchecked; the practice of non-violence then would be in reference to this ‘place’ in which we find ourselves in the world; in practice we find ourselves in conventional reality, the violence being done, making a claim as to the particular manifestation of violence in reality, such as, social equality, gender and race inequality, human abuse, drug abuse, gangs, and political justice, to mention a general few. This can be said to be the real violence.
The true violence, I dare say, is the more significant issue with regards to our existential situation, consciousness presented as consciousness of human existence and the conventional individual. That we have been taught of reality, which is to say, in hindsight we were taught, is violence already enacted and denied. The compounding of violence is already enacted by the viewing of our birth as an act of (neutralized) violence, as well as our indoctrination into reality, for here we are viewing the situation through the violent lens, the lens that is already situated to show only ‘no-violence’, ‘just’ reality, the film that violently arranges us to avoid the violence involved with the seeing that our ‘double’ birth is twice removed from the infraction. Our doctrine of reality sees neutrality where violence is occurring, because in truth, we were not taught faith, but such faith is the necessary determination of reality. Conventional faith here is the standard, the Law, for what is real.
So the deeper, or maybe, anti-meta talk about violence enters when we have the conception that we were taught (or that which could be taught); it is taught with danger, but not the danger of the wilderness, for that was already manifest, not taught. It is, as someone, I’m sure, has said, the situation of violence that we attempt to reconcile non-violently, the real situation; there are two arguing parties, and I, a third, as a vehicle of non-violence in their dispute. I am the interventionalist for the violence. When we consider the situation already brought, as I am brought into the world, (“thrown”, “held out into”, ala Heidegger) we cannot but see that a disruption has occurred somewhere. The third party is proposing by his intervention to be a one relieved of the violence. His disclaimer is only relevant by the occasion of violence; since the violent parties are obviously real, they have a possibility of referring the violence to the intervention. Yet this real situation of the interventionalist is that he has understood the issue, and thereby makes a commitment of a sort (a decision upon ‘violence is X) to teaching others (the world) the manner by which he himself has been ‘dismissed of’ or has otherwise reconciled the violence. Because he himself has been taught through the violence of his humanity (from childhood) and has understood the issue, the discrepancy involved there as to the commitment had to have occurred, further, by some third party that is not prone or ‘responsible’ to the violence, and this element is the proposed transcendent interlocutor, by which the interventionalist mediates the real violence, but also by which he is a mediator between the real and the ‘non-real’, the world and the transcendent, an agent of non-violence.
Here I am, now, using the method I was taught to speak about that the method was taught to me, implying by this talk that the method is violence, and that somehow I am going to rely upon the method, by introspection and thoughtful consideration of the issue, to counter its violence, but indeed it is this very method by which I have been able to come across the transcendent interlocutor as if the interlocutor were already operating in their life and they just need to be taught how to find it. Indeed, if I may shine a spot over to Francios Laruelle’s non-philosophy; the crux to the meaning of non-philosophy is its admitting that philosophy is the staple, the given, the present form of what is true, or the true form of what is present, by the very act of the annexation of the ‘non-‘. By this act, non-philosophy proclaims that philosophy is King of the Real, and the ‘non’ merely presents its kingdom, and at this so to suggest that the revealing of the kingdom to its King will somehow transform the King, or reveal to Him that his obligation is to step down, for the kingdom will not rise to overthrow the King because it is itself, by its very nature, the King’s-Dom-ain. It is no more ‘of the last instance’ to accompany the King on a tour of his kingdom than it is to assassinate the King. The King is dead; long live the King. Without the King there is no kingdom, and without philosophy there is no non-philosophy; non-philosophy may be able to show the King his kingdom, but it shows no more than the last guide showed of the kingdom to the last King; it was the same plot of earth. The non-philosophical Ego, regardless of how it is situated and due to its philosophical (read, methodological) basis of representation, is nothing less than the ‘Kether’ of the philosophical beast, the King of Kings, so as it may be, of non-philosophy, the ‘Future Christ’, the ‘one day as now’ God in Man. So it is with violence and non-violence.
Hence, it is just as well if I wish to enact a revolution I should not propose to be radical or reformist; I am not sure if the apocalypse, the ‘revealing’ or ‘uncovering’ is possible as a future, but it may be possible as a past for a present. The violence I wish to incite is what had already been mentioned, and it is so much that this mentioning again reveals the ‘monsters be here’ part of the Real, the place where the Real does not go or even reach but only indicates. It is not ‘non-Real’, because Laruelle already designates the Real as a realm of non-philosophy; it is ridiculous and beyond any good meaning for the intent, to then say the ‘non-non-real’. This type of reasoning is what gets is to the Real. The End. The No More but now we have to come up with a More that somehow leaves the no more behind: conventional reality is all this all is. A reaffirmation that reality is real, and that the real is One, and that the One is all there is: the real-ization of violence involved with a responsive non-violence only reifies that violence is justified, but in the Real, violence is justified by the implication of the progressed incorporated State, which in this case is non-violence as a real practice.
When we no longer wish to be radical in our approach to reality, we are left only to the revolution that comes from what is not real. In a way of speaking, one no longer practices, or develops a praxis, instead, one performs. The actor, instead of returning a play of the script and replaying the method of reality, improvises. She is no longer reading and playing His script. She takes cues from the audience and responds accordingly; no interpretation is needed, and no director. The actor no longer acts, as in pretends to be a character of the play that she is not, rehearsing backstage, secretly in mind of ‘himself’, the actor, awaiting her praises after the scene, the character of herself; instead, the actor plays the role that is given to her by the crowd. There is no longer distinction between the actor on the stage and the actor of rehearsing and praise, between the scene and the audience. She no longer ‘takes’ her place, but rather she ‘has’ a position. This is no non-violence; it is a complete rejection of the real method of violence: a violence upon violence. She has not revolted from the abyss of freedom to come able to enact a new agency. She has become freedom; she has absolutely withdrawn, to the place of relative violence, but in the position of absolute violence, absolute peace.
Perhaps, we can now speak of the elements of violence.
The issue is the term.
The real problem is deconstructing the conventional term, but then, once that is seen as impossible to its real end, and we ‘commit’ to radical practice, then the stakes become all the more threatening, the theatre all the more violent. For this much I think (I wonder) we can concur; the place is a madhouse, the audience is rioting.
I would venture, the move into the wilderness was already deconstruction. Indeed, perhaps that ‘(maybe) irreducible point of singularity’ is/was the impetus, the ‘prime mover’,so to speak, by virtue thereof that the wilderness was the only option, maybe in Laruelle’s terms, the Real option, but I would think the Real encompasses the possibility of retaining the wilderness in civilization. Maybe the difference lay in what the romance entailed/entails, the romance being the possibility of the deconstructed universe to its universal bias, the ‘scenario’ upon which the terms of civilization ‘take’ place.
The issue that arises, though, concerns the point at which and the manner in which the commitment takes shape. How do we situate the bias in real terms, in the scheme of which for meaning the terms are relying upon (the bias) for conventional-civilized-reality? The situation of the non-philosophical Real serves irony; while its author(s) propose to recoup all possible meaning unto itself while relieving itself from that responsibility, the seriousness of its being proposed as Real removes it as a true viable method by excluding the individual through a restating of an encompassing reality, as if the individual exists by this Statement. It is a discursive trick of mirrors. Yet if we make fun of the seriousness of the author(s), the project practitioners, and take their statements with tongue in cheek, then we begin to see how violent such peaceful and innocuous encompassment that is non-encompassing may be, how its seriousness reveals its bad faith, and how offense is the basis of the conventional faith of reality.
What we learn from the ‘post-modernists’, but Kierkegaard and Wittgenstien at least, is that the meaning they intend is/was not comprehended by the majority of people, even by people who’s interest and skill is deep critical thinking, never mind what rough interpretation has gleaned from an incomplete reading (for example, existentialism, post-modern itself, but we can include all the critical ‘turns’), and not to mention the ‘popular’ meanings that serve to justify whatever occasion through fad out of context quoting and name dropping. In effect, we have not only a misconstruing of their meaning, but we have a meaning that has taken effect as the meaning of what they said. Such it is that there was a ‘post-modern’ era and PM writers and such. The irony of the authors is that they are (were) speaking of themselves, about themselves, in reality. Their meaning is just facts, but the facts are seen as advocating an agenda (which, if argued of the authors themselves, may be said to be based in a commitment to themselves – which brings to mind the issue of commitment itself! ). The facts indicate the solution, but do not lead to a solution through the consideration of their discourse as method, as terms are ‘to be’ schematized, properly put in their place, when the terms of their discourse are taken to refer as identity to True Things. Hence, I see that such discourses have occurred throughout what is usually known as human history, and have likewise been misunderstood and misappropriated. The misappropriation, or Lacan ‘mistake’, taken as an apparent whole, is what I call reality. The nature of the misappropriation cannot be disclosed to reality as a method of understanding, but only is understood correctly when it is already understood. The nature of reality, convention, is to usurp the, maybe intended, but true, meaning for the real meaning. Deconstruction as a conventional method to truth fails, except to show that the present temporally manifested truth is faulty and needs a reworking; in reality, again, this has been the basis for the discourse of social justice. Hence, also, this ‘problem of problem’ is ‘how we found each other’, or more correctly, you found me, this as evidence of “the Crowd is Untruth” (Kierkegaard): how is one oriented?
I recall from a conversation something like us both having a resistance to be ‘boxed’, confined, labeled. I suppose that is indeed a type of risk we accept when we make the commitment; the risk ventured and lost is the coming upon the value less individual, that the value lay only in that we do (in all we do) and that the consideration of such doing by the individual ( am I doing or thinking about what to do; am I thinking about how doing is distinct from thinking ?) devalues the actual presence for being of service, in the service of love. In reality, the risk ventured and won is always won by reality through methods that are constantly developing in the effort to reconcile these questions and ideas, but they achieve only more method, and more thoughts about actions, actions of thoughts and the eternal recurrence. Perhaps this is a similar movement of K, his aesthetic, ethical and religious. That the commitment may be into the ethical, but the substance or the fidelity to the romance of the aesthetic in reality is in turn religious. It is interesting; the basic problem with which K dealt and reconciled with the ‘true’ Christian – but he could not overcome the discrepancy for his person himself, except through faith, and his discursive assertions, but even that was despairing; for his moment, his is the evidence of a qualitative movement of history – seems to be what Laruelle, and so much as I have, come to terms, and you (? -it seems) – is that the terms are the problem, not the Objects that the terms seem to be indicating, for the Objects are the terms. Hence Laruelle attempts to ‘fully deconstruct’ the Object, as he sees, of the ’cause’ of this repeating mistake, philosophy. But more so, his invocation of the Ego remains, as I see it, ‘in the last’ a bastion of this history of oneness, with his Real. A true irony that non-philosophy is of ‘in the last instance’, for he is speaking of the last words of the subject-object of a particular history of terms. Yet, as with all historical discourses on the point of contention, his will not be ‘the last’, but will, or has already become, another philosophical object to be one day set aside or placed in its category (Is Lyotard’s “The Differend” really a piece of literary critique?) in the never-ending march for reality’s one truth. His may mark a type of peak-point in the oscillating wave of meaningful existence of human consciousness, but conventional faith will not cease in its operation, as I said above, just because he, or me or you, for that matter, said something. I step from NP method, as NP announces, to aphilosophy, the rebuttal of method for the True Object. Hence, as to faith, I speak of orientation upon the Object as the issue of the point of contention.
‘From where’ does the Object take hold? Does it ‘already’ have hold? Or do I ‘hold it’? (Be-hold?) If it already has hold, then the terms, the situating of terms in or of reality is the issue; but not ‘how might I go about this’, but rather, ‘how I do go about this’. If I hold it, as I may posses and consider the Object as it is a True Thing, an object In-itself, then I find reality as the omnipotence, of which I am subject, an individual in reality. These – though I am still working – present absolute situations, partitioned in essence, that which cannot be resolved, except in a re-solution, that avoids history, and thereby avoids reality. The indication that serves to establish me in reality, amounts to the commitment that is never made, the choice that is no choice, except in reality. If I have to decide, then I am lost; the true choice made is the choice that could not be made.
So, the commitment can also be made in fidelity to the significant event, the romance, through various situations of terms. ‘How do I speak about it’, I see, as not deriving from any choice I have, but rather, how the occasion presents a correspondence of terms. Maybe our role, between us, through our interaction, is to map out some of these possibilities. But maybe this is just my part; perhaps I am just as intimately involved in yours too. For you see, just as there is the true meaning of what I intend, am obligated to say/act, so there is also a real meaning that takes shape, likewise entailing or implying an obligation. The apprehension of this is the effective conception of the State, but where the despair moves through the dreadfulness, through the offense against faith, there we have a true comprehension, just as reality itself is comprised comprehensively.
SIGHTINGS and Further Readings.
* Blog: Adfontem: Beyond Categories: Aquinas’ Commitment to Christianity (Part III). 2014.
* Book: Principles of Non-Philosophy. Francois Laruelle. 1996. English translation 2013.
* Essay: The Call and the Phenomenon. Francois Laruelle. 2013. Published in “The Journal of French and Froncophone Philosophy”.
*Book: Being and Event. Alain Badiou. 1988. English translation 2005.
* Book: The Differend. Jean-Fancois Lyotard. 1983. English translation 1988
* Essay: Letter on Humanism. Martin Heidegger. 1947.
* Any of Soren Kierkegaard’s writings.
*Essay: concerning convention; Link: http://darkecologies.com/2014/02/12/gilles-deleuze-on-humes-theory-of-society/
Everyone has an idea of what is true and real. In fact, most do not see any difference between these ideas. Against this we have the notion of superstition, in the historical mythological sense. Superstition is the justification of faith, and together they form a basis by which the activities to solve the problems of reality are justified.
When superstition is excluded in the consideration of what is true, that is, when it is taken as a ‘false’ by which ‘truth’ is situated, meaning if it is included then it is so by a negation, here we have not only reality, but the evidence of faith.
There is a different route before us. Let us take the example from what we can call Biblical mythology.
It would seem we have at least two possibilities; the universe of Adam and Eve that does not adhere to our modern scientific version of laws that have governed the workings of the universe since its beginning, and the the universe (of them) that has operated the same since their time to our time.
It seems it has to be one or the other. A beginning of the universe that actually began with two God created people must have existed, as humans like us, in a universe that was completely foreign to our understanding, that is, by contrast, if we live in our present world of scientific type methodology of real things, where evolutionary theory describes the actual universe for all times.
The former universe, one could say, had ‘miracles’, a universe where a serpent at times could talk and be motivated by ‘more than instinctual’ animal processes. This universe also has staves that could turn into snakes (Moses), a certain finite number of creatures that Noah could gather, and ‘works’ of Jesus, where a person that was dead could actually come back to life physically, and probably a myrad of other miraculous possibilities spoken about by other cultures. A universe where extra-universal energies (God?) still were involved directly with the universe.
Now, see though, I am not being facetious. I am not even thinking about ‘what if’.
The other universe is one where the humanity we know now, the capacity and ability we count as human today, including that part which extends into science, is The universe that has always been, running by the same Laws, the same limitations, one of which says that serpents could never speak to humans let alone convey a complex thought in speaking, or staves that could become snakes, or if such things could happen, then it was a mistaken apprehension of the events.
Also see that I feel that in being human, I should explore the world with all my capacities, barring no thought, considering all that might be able to come under my view. Granted, this view involves a certain morality so far as to what I may enact, but so far as the possibility of truth in the world, I must be at least willing to consider it in its possibility, including the possibility that may offend my idea of what is real and true. To me, this is a God given capacity and ability, that It gave me (us) to use to its fullest. In other words, I should, within this capacity and ability, be at least willing to try to set aside what I know is correct; the truth lay then with all that is known. The transition from real discourse to true communication occurs as we move to the experience itself.
Under this maxim for being in the world, this is why I can say or have said I do not have faith, but my faith is in doubt. For, if I do not have faith, then the faith that I do have is defacto, by definition, doubt. But inso much as somehow I have a commitment or an imperative of my being that does not allow me to have faith, by virtue of this situation, I am having faith in a meaning from which I derive that statement ‘I do not have faith’ in order to be able to say it and mean it, and thereby this condition admits, my condition, my faith is in doubt. I become subject to a peculiar situation whereby the position I advocate betrays itself, and I am left nowhere by what I may say, except that somehow I have said it, because the faith that I do have, the faith that allows me to speak and mean with conviction, is in question by the very fact that I may say and mean ‘my faith is in doubt’.
So it is that the possibility that there was a singular and momentous human being who was the Son of God, sent into this world for the forgiveness of sins, that those who believe in him may not die, but have everlasting life, this actual person-God 2000 years ago as the Bible tells – I do not have faith in this, which I to say I do not believe it, but yet I do believe, have faith in the idea, that it is just as possible as the truth I know, by which I have faith in doubt. This is ironic, the situation of irony: to have faith in doubt.
The possible situations of the universe as I presented above, both rely upon an implicit idea of progress. The former, where a serpent actually talks to Eve, suggests a universe that has been moving away from God, a universe that began with a God and where God used to interact, where miraculous things could and indeed did happen as they are told about, but that the universe is or has been moving in a manner where such strange occurrence, one could say at least, become less and less, leading ultimately to our time, wherein any and all miraculous events are immediately usurped and explained by our modern understanding, thus stripping them from the truly miraculous and leaving them, at most, merely strange or mysterious.
The latter universe extends its reaches to the ‘beginning’ and proclaims that humans a long time ago were not as intelligent as we are now. Even though they had the capacity innate in the (our) developed brain, its processes, as an adapted mechanism of natural selection of acquired traits, needed time in trial and error in dealing with the true universe to find out what is actually real and true. Early man was superstitious, and believed in all sorts of spirits and demons, gods and deities, supermen and fantastic creatures, and was prone to believing false ideas such as a geocentric universe, four basic elements, and the body’s functioning through chakras and humors. Eve talking to a serpent is explained as analogy or as ignorance, as a real human event hidden in symbolism or clouded by superstition. This universe is of a progress toward true knowledge, of humans learning and understanding their true place and the true structure of the universe.
I am unable to have faith in either one of these universes, to believe , which is to say, will myself, choose, to have one or the other be true; ‘evidence’ merely begs the question of and announces simultaneously to what ‘faith’ is being attested. I can only consider their possibility in regards to possibility. In fact, so much as what is true, is that they are both possible given the condition of knowledge that I inhabit; and this is to say, they are both true, and this truth requires, as an act of will, no faith. But my faith is in doubt. That which I come upon as true has given these sensible conclusions. What is real as to the world in which I live, while tending toward the latter, ‘scientific’ universe, comes to be in question because of what is true. This question then brings what can be called ‘commitment’ (see my posts “Tangent 3.9: Love”, and “Concerning Commitment…”) and develops along lines that can be called faith. Which universe do I choose?
As I invite the reader to truth, I can confront your faith.
The point, I suppose, that I am getting at so far as Eve and the serpent is that I am incapable of coming to a Big Story of the history of humanity. Or, I would have to say that it is ‘in between’.
It is this in between-ness that is the problem between us, between individuals, maybe. Because, in a way, what the story the Bible presents I can say to be true, but the meaning I have of this truth seems not the same as what you mean when you say it is true or false. In part, I would say my Story is both stories, the former and the latter. What this would mean is that taken separately their veracity must be taken in faith, an ‘either/or’. Taken together would show something to the effect that the historical move away from God is the move toward God, that in one way, God is knowledge of truth, and in another way God is false knowledge; this totality then would deny that there was ever a ‘true’ history designated by either the Bible’s Big Story or the Science/evolution Big Story, but that the apparent contrary movements reveal no movement, or a movement that exists only in the ever-present moment, and that on one hand, the promise of Jesus can come ‘in the blink of an eye’, at the end of time, or on the other hand, in the ‘thoughtful’ realization of the oppressively limiting power that ‘scientific’ knowledge has over the individual in reality right now. Since the Subject of both stories is the single human being’s relationship with the world, and how that Subject really has nothing to do with the world, but has everything to do with him or herself as a Subject of worldly things, the true issue cannot be so much what one believes is true, not so much what their faith ‘witnesses’; rather, the issue has more to do with what it is to be the Subject of God.
Now, the notion presented in the foregoing essay might seem to many quite…ridiculous. We are quite comfortable with what our scientific reasonings say; basically, we got it down. Our explanation of reality is true; evolution is the right fit, even though we still are working on the details. Fundamentalist Christians have their Biblical creation truth. Then there is the debate that crosses these two truths that attempts to pull ideas from either side and argue which one is more true, and this occurs at all levels, between all sorts of ‘fundamental’ ideas, their arenas of discourse.
This essay poses the issue upon the more religious horizon. But this is not merely an isolated ‘what if’; it is a sound reasoning based in the same ability that I would say is stuck in its own faith.
Science is also offering it own reconciliation of the problem of such faith; here is a link to an essay that describes this same motion put into the rhetoric of science:
Likewise Quentin Meillassoux, for one, offers his more scholarly reduction in his discussions referring to analytical appropriations of historical philosophical authors and their ideas.
The issue I address through this ‘coincidence’ of reality, has to do with how it is possible that such a reduction is being made. Reality has it that there is an historical context that is informing our ability to know of things, and the conclusions and assertions of truth, put forth usually as theory and or hypothesis, are likewise informed due to these previous delineations of ideas. Such it is that we have the individual who exists because and due to the information that was before him or her, mediated by a sort of transcendent consciousness of free will, determining by this contingency of essential forces what the present is as well as what the future has to deal with in ideas of the world.
When we move from superstition, which is of faith, which includes what is otherwise metaphysical, conventional science, to what could be called true science, we find our place in the statement, “I doubt this causal formulation”.
The song, “This is not a Love Song”, by the 80’s band PiL, for some unknown reason – not that i liked the song when it was around – came through my mind today.
And this seemed relevant…
Love. To me, love is more than attraction, or even intense attraction, or infatuation, or big like, and it is not just sexual attraction that can be called lust. It can be all of those, but to me, it is commitment. To me, love is the knowledge that usurps whatever reservations I may have had for what I before may have thought was ‘commitment’. Love effects me so that the feeling or thought or intuition I may have had upon what the future may hold, is accompanied by a negation of what potential desires I may be imagining of that future, such that I know that I will always have invested concern for that person in my life, that my future becomes thus ‘our life’. The commitment may not always be easy to uphold, but whatever dissatisfaction may arise, it is and will be always, to the best of my ability, tempered by love, that indeed we are committed.
Probably many people have no idea what I’m talking about. I see this is because they have no idea what love is, that to them it has to do with immediate desire. Perhaps this is why divorce is such a viable presence and why many people do not get married. And I mean married in the supra- or extra- institutional sense, as a committed relationship made between two people aside from social stamping.
With this, I enter on a tangent upon the main issue of my ongoing discussion concerning Laruelle and Non-Philosophy.
Now, when commitment is seen or understood as requiring a great effort, where love has seemed to have nearly disappeared from the relationship, I would suggest that it is because love, true love, that stems from mutual love, was not really true to begin with. Love, when it has developed along side of commitment, as a force of will, only loses integrity as an effective ideal when the individual is oriented upon desire – that is unless great force is applied, and ironically, love is the great force that is usually misunderstood and so never leveraged effectively, which is to say without will. Don’t get me wrong, though; desire is a natural and inherently good aspect of our human being. The problem is when desire dominates the individual so as to fulfill one’s purpose in life, it usually inflates the sense for the need of willfullness. Want becomes the overwhelming motivation in being human; want becomes what it is to be human.
In an attempt to be more clear: In existence there are objects. In an earlier post, I write about how things are, for our being human, entirely contained in knowledge. The physical effect, such as pain, created by an object, while causing some reaction in us – the meaning of such effect is mediated and significant to us only in and by knowledge. There is not pain for a human being that is meaningless. Even if someone were to not know the reason of pain, or could not identify a source and purpose of an effect from a thing, the meaning is exactly “I don’t know”. Autonomic reaction, or reflex may occur, but not void of meaning. There is nothing real or unreal that is not contained in our knowing of it, of it being of knowledge.
The solution to the basic problem of humanity must begin with knowledge. The basic problem arises between the subject, the person or single individual, and the object, the thing. This duality has been relegated into the duality of thought and action. The problem can be phrased thus: how does one be consistent with one’s self ? How does one proceed to remain confident at all times that he or she is doing what is best for him or herself, all the while remaining within one’s own ethics such that there arises no conflict, no doubt of one’s own self in life? Is there a way to align one’s thoughts and actions so they achieve the fullest benefit of life for one self (as this may include social benefit, but it does not have to) ?
I propose that such questions align with a perception that includes the individual as a thing, and, that because an individual is thereby a thing, the individual itself, of itself, to itself, is likewise a thing. Such perception also aligns with the idea that we have a subjective, or inner self, that we are capable of thinking upon as if it were likewise a thing, in other words, objectively. This idea has been expressed many times in the ontological (issues of Being) postulates that arise as “we can be conscious of our own consciousness”, and we then get the ‘ego’, ‘super-ego’ and such psychological constructions by extrapolation.
When such a perception or idea forms the root or ground of one’s thinking about reality, history unfolds in a progression that finds psychology, which is the human being come complete as a thing, an object: a subject-object. Hence, items or objects of the psyche thus also become things and can be liked and disliked, and then not only do other individuals become appraised as to objective qualities, but the individual itself, upon itself, as if he or she is likewise an object to be appraised of qualities, is defracted, becomes, as a process of history, divided unto itself. The solution of psychology aggravates its own problem. This is our present condition of human conventional understanding. (And this is the problem Laruelle notices of philosophy. )
I venture to say, coming back to the topic at hand, that such an individual, a subject-object, has no ability to love to another human being, beyond merely desiring them to possess, as a thing might be possessed. The human being is not a thing with definite static qualities; even noticeable traits that seem consistent change. Rather, this is to say, the love as commitment achieves for such a one, anger, fear, frustration, doubt, and struggle. Attraction, linked as it is to a definite quality of thing, fails in the effervescence of the human dynamic.
Love, true love, is called up from the subject to test the integrity of the Being in the world. The problems of the world are the the failure of the subject of conventional knowledge (the subject-object).
Are we things or are we Beings? When love is true, attraction never goes away, the complexities of life do not sway one from the other but only confirm that the love is true; desire never diminishes, attraction never fades, and love grows.
When Laruelle talks about his project of Non-Philosophy, he is implicating that which I speak here, that i have put in terms of love.
I shall continue back into the discussion proper, after these messages….
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