Rp and comment on La ruelle (I think he meant François Laruelle, but maybe la ruelle has significance !)

A storm is coming in. I haven’t written much in the past year; often I hesitate to write at all. Yet, we may surmise a good reason to write and to …

La ruelle

—-
Hopefully, taking this in-the Spirit, that is intended, I will have a Comment.

For now, perhaps read his first….

___________________________________________

I am not usually open to being vulnerable. My way of life as been very spontaneous and without restraint, but I would not say intentionally or knowingly vulnerable. This is to say that my life was lead being vulnerable, but I did not know it. This manifested as a life of nothing, really; offensive as such a life is to most people, they take advantage without even knowing it as well. So unconsciously most of us live. And I had no means to understand what was happening; my understanding was necessarily withdrawn and reserved from anyone else’s view. Perhaps this is why I am a Counselor now, and why my life is the process of learning to be vulnerable as a life, that is, in and as a move of strength, reflective of a substance of Self.

This person’s reflection today struck a chord with me, and as I have a surprising two weeks off until my next life begins –this being the first day of my vacating my previous liminal living, of learning process, of growing conscious, of gaining distance for an intentional life — I am moved to comment more deeply, with more vulnerability, than I am usually am in my blogging here.

My resistance to the subjective life has lead me to, what I feel, is a more substantial life of truth. The vulnerability here is in finding that substance, one becomes able to show themselves without worry that others can take advantage. This, I think, exposes the problem with an expressed subjectivity from the perspective that subjectivity is the most intimate and thus legitimate means through which to encounter the world: it leads to nothing but more material subjects to consider.

Where would I be if I were nothing but a subject? Well, I wouldn’t be modern. Taken with complete reference to the phenomenological explorations we are so inundated with in philosophy and its social-critical theory, I have to say that the substance of my life is not modern, and yet, I indeed must contend with all of the modern world in which I find the subject of my Self.

There, I do not find my Self, but rather, I find that subject of myself.

Confirmed by the laborious mountain of 200+ years of phenomenal subjectivity founding everywhere and everything, from the basis of modern empirical science to the capitalistic products of our consumption, I believe that indeed the alienation so heavily explored as being a modern human is founded in the discrepancy between the subject reality of my Self and the actuality of my Self. In my work, I refer to this situation as concerning orientation.

But that is for the rest of my work.

Here, I am trying to be vulnerable while also commenting authentically on the feelings conveyed and aroused from the author’s post there.

I feel that the issue they deal with is that they are subsumed in finding their Self through the subject of themself, the phenomenality of historical texts as they appear to inform a real history. I feel they might be involved with a strange sleight of hand ideological trick of misdirection. I believe that François Laruelle is less a reference to the long history of subjectivity than the marker of a break with that tradition, and that to come upon Laruelle and his works in that specific context of history is to miss his point. As well, I see much of his works as increasingly having to deal with the biopolitical tide that works to pull the Self back out into the sea of modern, relative semanitc subjectivity, when what we are really attempting to achieve is the finding of the shore. I believe Heidegger referred to this shore in his works as home. I call this home-that-is-the-shore: the substance of Self. Or, the Object of the Subject.

I can appreciate this author’s wandering style of prose. Indeed, maybe I am doing it here as well, inspired by them.

Yet, as well, In reading the post, I felt a most unsettling drift. It is as though I could feel the author’s struggle to swim against the modern riptide, as though they are coming to the realization that they are losing the battle and are about to give up and just sink.

“Maybe at the bottom of this churning ocean, I might find rest,” I seem to hear from them, floating in the winds.

…And I wanted to offer a source of strength.

Maybe I have.

La ruelle: the small street.

Who knows?

x

Friedrich Jacobi and a Philosophy of Philosophy, and thus Counseling.

Friedrich Jacobi’s Wiki page.

Stanford’s page for Jacobi.

I find it interesting that the philosophers of the past who already dealt with some of our current philosophical problems are not commonly discussed. In fact, I have found that either their works have not been translated into English or are somewhat expensive.  Joseph Hamann  is another philosopher who I have come upon who appears to have had significant things to say about our situation but who is generally lost and silent.

It is slightly offensive.  I think there are so many philosophers who are writing today who’s ideas will be summarily set aside if some of these thinkers from hundreds of years ago were to be brought to bear. 😆

{picture of white dude: Jacobi}

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Doesn’t Jacobi have an uncanny resemblance to Panic! at the Disco’s Brenden Urie?

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or better yet: Micheal Stipe of REM !

Nick Cave, maybe? (Yes; he’s smoking in public.)

or, Cookie Monster and Elmo!

Specific to this phenomenon, Jacobi appears (appears, because I have only read the Wiki and Stanford pieces) to my mind to have already given us a good argument of why, basically, all the philosophy of the past 200 years is kind of pointless. lol.

I stumbled upon him because I was forgetting why I came to the conclusion (outside of popular discourses) that Kierkegaard and Nietzsche were nihilists. I am deep in my counseling studies, so I decided to check online instead of going through my K and N books again (indeed; I will at some point have to revisit those folks). And I found that Jacobi was the first to mention nihilism and that his point is that, what I call, the line of reason which develops unto the centralized subject will lead to a dissolution of the reasoned thought. Isn’t that what we found in the latter half of the 20th century at least? I think Quentin Miellassoux was correct in his question: Why DID philosophy take the way of the central subject instead of the object? We could have avoided 200 years of Bull shit! (I think I have a post somewhere about how we needed to first fully explore the phenomenon of the subject in order to be able to thus realize the truth of the object; this is to say, we had to have something else besides pure reason to show us what is true about reason by itself: reason had to prove itself insufficient. And it took about 200 years. Talk about progress!)

Well; the answer has got to be that people find themselves and their own B.S. more interesting than the truth of things. And, in fact, I think this kind of narcissism (ego-centrism) point to the reason why philosophy itself will have no solution to its own problems: Because, the issue that Jacobi brings up by his critique of Kant and such, is that there are two routes into the world, two orientations upon objects which grant us the whole of the human involvement. One, which is the narcissistic path of the modern popularism, that one which, as Jacobi,

impels understanding towards an endless series of identical propositions, the records of successive comparisons and abstractions.
–WIKI

and one which, as Kierkegaard and Nietzsche both advocated for in their distinct ways, is not based in abstraction, or one that is not based in a mediation of abstractions: That is, one that is entirly abstract with reference to reason’s mediate abstractive mode.

When we really understand Jacobi’s critique, we have laid out before us a kind of roadmap of the continental philosophy of the late 20th century.

I won’t go into all the ins and outs of the extended explanation (since I have not actually read Jacobi’s works) here. But, likewise, he does seem to give us a manner to substantiate counseling within a framework which might accommodate every theory of psychology and counseling method, from the more scientific proposals of brain and chemistry which want to tell us that everything is physical-empirical, to the most transcendental “New Age” religious modes as well.

Because what are we really involved with? (hint: What is a universal object?)

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