Fear itself is is based in transcendence

Feelings are about the body. They are immanent.

Emotions are about reactivity. They direct or tend.

Thoughts are about transcendence.

While fear can be understood as an emotion, it is also able to be understood as something which affects an otherwise functional (efficient) system. Fear is that which creates dysfunction through making its agency appear necessary to the functioning of the system itself, Or at least an integral part of it. It posits one’s arguing out of one’s limitations as a way to avoid what the limitation actually is in itself.

In this sense, Fear exploits a vulnerable teleological tendency or thread that runs through these three different aspects of Being. It then emphasizes or exacerbates the ideal of the unitive creature that Is the singular path among those things, that is, which presents those things as inherent and inseparable from Being.

It is not difficult then to see a correlation between identity, fear, scarcity and modern capitalism.

To overcome fear, one might see that fear itself is an agent which enacts operations, Or brings about and ordering to actions, as opposed to an innate (a part of, or inseparable from) feature of a functional (or dysfunctional) human being. Less as an evolutionary adaptation or trait, it is possible to use the same kind of ability to conceive in order to understand fear more as a kind of symbiotic or parasitic agent.

The dysfunction which might be said to arise around being-in-fear Is the orientation upon Being which sees the thread as granting the (only) source of valid coherence. As though the agent is necessarily a vital part of the human being it Self, which is to say The only agent that matters to identify an agent.

It is the emphasis on transcendence, the encompassment that thought wants (desire) to enact upon Being, which allows fear to color Being to a unique identity of truth, which is to say, fear inscribes subjective truth. Less to the ubiquity of opinion, and more that thinking does not notice how fear has co-opted its ability to discern what the truth is. The transcendence in which truth invests it’s self misses that there is even an emotion in play at all, and decides for itself And everything else in its imposed unity, what emotion shall be. The focusing and insistence upon thought as the designation of a true being Thereby nullifies emotion by making it subject to thought’s domain, as though thought can have an ability to know the essence of emotion outside of its own designation. Which is to say, as though thought— and only thought— is indeed being human. One might even go so far as to suggest that the concept of anxiety arises as thought continues to impose its dominion upon a body which essentially does not recognize its authority.

Fear is the thread which induces thought to link all human being processes together. Fear, in a manner of speaking, is the losing of desire. It is redundant in its operation in the sense of how we might use the analogy of a computer which has redundant operations; ie failures in one section will not cause or bring about the collapse of the whole system. Where the analogy fails for the human being though is that this idea of collapse is it self invested in the unitive being of fear. That indeed a collapse of the total system does not mean that the human being has died or ceased in its ability to be effective; on the contrary, what occurs ironically is that the human being becomes more effective because it exists no longer in an isolated fear-based world.

Philosophical Dimension.



it is possible to understand philosophy as having two dimensions. Non-philosophy thus is the philosophical ability to comprehend the use of the real object called philosophy.

The issue that philosophy raises against this Confinement of its resources and agency, is that philosophy seeS itself –or permits a view that is itself –as without dimension; it understands or otherwise presents reason as having a link to an infinite source, what we generally call transcendence, or what the postmodern called immanence — because what the postmoderns are really saying about immanence is that the human being is able to get a hold of transcendence entirely .

The only argument that philosophy can make against what we are beginning to understand is it’s own limitation is to merely reify it’s access to infinite reasonable adaptation.

And this is why we have to speak of the two routes: conventional philosophical thinking is not really grasping that it is at once an infinite resource, while at the same time able to be described to its limitation. Conventional philosophy will use the rebuttal of no predictive capacity to say that philosophy is not being defined to its limitations. And then the only response to that is that conventional philosophy is not comprehending the issue at hand. Conventional philosophy sometimes then will take that as an affront to its agency, to its eminence, to its privilege and centrality. And thus would be Because it is not grasping that to describe itself to its limitation is not an insult nor an invalidation; rather it is an invitation to its constructive use. All the while opening up an avenue for thought that it is unable to conceive or otherwise encompass.

As well, it generally cannot conceive of an act that is not involved in an assertion of power as it understands power as the ubiquitous universal underlying force. Again, this is the reason why we have to speak of two routes upon objects that do not reconcile into a further unity.

Human Migration


I was doing some research for a school assignment and I realized that there is no organization that deals in human migration as a thing that humans do.

There are a few immigration centers of like the U.N. or of various countries, but that tells me that no one is really understanding the movement of human beings across the globe as something that human beings actually do.

It seems we have are various countries analyzing how people come into their various countries as though human beings naturally are supposed to stay in place now.

Doesn’t that strike you as odd?

It struck me just how naive and small minded we are in our manner of looking and appreciating what the human being actually is. Our problems could be based still in a tribal sense of mythological propriety which lives in constant denial of its own world.

I hope to be part of a group of people who are involved in the attempt to actually see the human being, what it does and what it is.


Navigating Climate.

Navigating Climate Tragedy – via Jem Bendell

Navigating Climate Tragedy – via Jem Bendell
— Read on syntheticzero.net/2018/10/04/deep-adaptation-a-map-for-navigating-climate-tragedy/

My comment:

“…That synthesis leads to a conclusion there will be a near term collapse in society with serious ramifications for the lives of readers. The paper reviews some of the reasons why collapse- denial may exist, in particular, in the professions of sustainability research and practice, therefore leading to these arguments having been absent from these fields until now.”

Denial of the collapse due to climate change.

I know you do not claim to be a philosopher. So I bare that in mind.

We have to ask what terms refer to. Say, for example ‘society’. Just as a thought experiment, what is that term referring to. Put it in you mind.

Can you tell me or refer me to what society is without using discourse?

Ok. Hold that feeling, that answer.

Now, what is ‘climate’? Again, apply the same questions.

In the philosophical discourse of climate change we have to consider all the possible meanings of climate which still refer back to this term/idea and recognize what occurs as I attempt to tell you or refer you to the climate aside from discourse. Which is to say, the assumption that is at root in the use of discourse to answer those above questions. Can you be explicit as to what such terms refer to without the assumption?

I ponder if at some point of noticing this phenomenon of communication one must admit that given a particular clause or phase or organization of phrases if it can be referring to more than one instance of an object, which is to say has more than a single referent? That is, and mean exactly the ‘same thing’ using the same Clausal structures and subsequent avenues of explanation?

So again: what climate is changing? Is it an ‘out there’ object to which the discourse refers, or is it the ‘climate’ of the discourse itself which is changing?

In mind of this thought experiment, the question Becomes a logistical question: How do you know?

Is it ‘obvious’? Is it because others are confirming to you what you understand ? Are you seeing what you want to see? When or where does culture come in?

Again: How do you know?

If we understand 20th century Western philosophy, The question must to be: to what universe are we referring to when we say that the climate is changing?

As I think you yourself have referenced,

How am I distinguishing what, say, a “philosophical world” is compared to an ‘actual world”? What is a ‘world-language’?

All of these questions inform the situation at hand.

So it is interesting to me that you are referring to an essay that is talking about people that are trying to conserve the climate, to perhaps somehow allow the climate to not change so drastically because this change in climate has been reported by people to mean that society is going to be disrupted or somehow damaged. And the abstract even references how are we to deal with people that are in denial of this climate change.

So it is interesting to me that it appears that you are referencing the fact that you call climate change, and you are asking or you are referring to that particular essay that is addressing people that are in denial of this climate that is changing.

And, what I thought was interesting, that in response to your comment on the other blog, (Xenogothic on patchwork subjectivities) I spoke about the situation of denial so far as the difference between language and discourse.

So this juxtaposition of apparently two different discourses within the same instance of use of language brings me to ponder what is being conserved and what society is at risk?

Of course these terms most often refer to something that is obvious, something that appears to obviously extended throughout the human condition that every individual human being should be able to conceive of and know of.

.And I say yes, language is able to refer to these various types of specific situations that are assumed for the common humanity as a common object that we call the universe and its various manifestations, that we affect by doing various things in good and bad ways. I am not arguing against this and in fact agree with that very conception and organization of thinking.

But at the same time, I understand that discourse itself organizes peoples ontological existence to refer to specific understandings of these concepts. These understandings are assumed to spill over into, onto or unto other human beings and reflect upon themselves for that particular being in existence automatically such that they cannot be ‘proven wrong’. This is to say, that there is a massive coincidence of climate, and so it is possible that when people talk of climate change, they are referring to this kind of climate (the “objective” kind) automatically and inherently, But then due to the denial involved with the phenomenological intensional being, many people attempt to control or otherwise prevent this type of climate change through effective denial of the relationship of their self, discourse and the world that is operating regardless of intention.

It is that’s possible that the discrepancy involved in the human being being involved with the universe in this manner, which is to say in denial of such climate changing, is in fact what contributes to the climate that changes.

Does that help?

The Extensions of Denial: Philosophy of the Real and Addiction.

unfinished notes…

On the possibility of philosophy:
Philosophy, which once seemed outmoded, remains alive because the moment of its realization was missed…

…This describes the same situation as ‘the philosophical revolution’

…The summary judgement that it had merely interpreted the world is itself crippled by resignation before reality, and becomes a defeatism of reason after the transformation of the world failed. It guarantees no place from which theory as such could be concretely convicted of the anachronism, which then as now it is suspected of.

Theodor Adorno. Negative Dialectics.

It is clear that certain philosophers have noticed the issue and address it head on. The question then becomes if our institutions are really serving knowledge. This is because we are left to wonder about whether or not this situation is being recognized. We have to wonder about how it is being addressed, or more pertinently, if it is being addressed by ignoring it.

There has to be a discernment in philosophy as to what we are doing, and this pivotal Mark can be described for those who already understand, but then also to whom only need an acknowledgement of their situation. But there are those who don’t already understand who then think that they understand through the description, and profess to understand through their questioning and gaining new understanding from other descriptions.


I am reminded of a problem in a persons spine. In the case of a pinched nerve or herniated disc or some sort of vertebral situation whereby people have pain or numbness or other sort of radial abnormalities along the legs and arms, tingling and numbness and soreness are symptoms of the early situation. Often these problems can be corrected through various types of physical therapy, stretching and strength training in various muscle groups can help the sufferer get the vertebrae, nerves and discs in their proper places so no more symptoms occur.

 For our philosophical situation, In this analogy I wish to touch upon here is the contingency where the doctor will say ‘”if you feel weakness in that arm”…then were into something serious that might need surgery’.  The question then is what is weakness? If I’m having muscular pain that prevents me from moving in particular directions or causes problems in my every day activity, how or when am I supposed to know when weakness has occurred such that I should tell the doctor that yes I am weak in that hand, for example.

I will bring up a further analogy of substance addiction. Common recovery rhetoric describes a process of recovery wherein one of the first events the addict must come upon is acceptance of her situation, but further and most significant, the addict must reach what the recovery community calls ‘a bottom’.

There are at least two aspects of this bottom:

  • There is the bottom that the loved one’s of the addict wishes upon the addict herself. These people are taught what addiction is and to enact a kind of enforcement of boundaries which is hoped as it is supposed to help the addict to reach her bottom by removing the ground upon which the addict finds her ability to keep using.
  • There is the bottom that the addict must reach.

A bottom is that point that allows the addict to reach out in an effective manner for help. We say ‘in an effective manner’ because if a bottom does not achieve the desired activity, which for the addict and her loved ones is a cessation of using, then it is not a bottom.

The question here, though, is what constitutes a bottom. This is not a conceptual theory about what psychological forms might be used or involved to bring about a bottom. The issue is what the difference is between someone who has reached a bottom whence that addict no longer uses, and this is to say, becomes effectively ‘permanently sober’, and the addict that either does not stop using, or ends up using again after a period of not using. 

The arguments and discussions around addiction and recovery are contentious as they are multitudinous.

Yet, We can thus come to define the usual and most true answer to this question, in these contexts, of what weakness is and what a bottom is:

These are moments of decisive significance.

 These are moments that divide those who know from those who merely understand through a discursive context. The issue here then is whether a communication accross this division can take place, and what is occurring within such communication. The issue also concerns whether contextual discursive understanding is sufficient for the purpose that is supposed by the effort communication.

In the case of addiction, the recovery community knows very well its limitations. Aside from the well-doer, on the one hand we have addict who has reached the bottom and thus succeeds in staying sober, who feels an obligation to try to help ‘the addict who still suffers from active addiction. But ask anyone in this situation how they actually achieve this (effective) helping, they will readily admit that they are doing nothing but being there for when the addict is ready, as a sign to them that when they are ready there is help. In effect, they merely wait for the addict to reach their bottom.

In the scenario of the herniated disk, the doctor will often tell the patient “you will know” when the arm becomes weak. The question here is always ‘how will I know?’ For the insecure patient, the question will always pop up at moments of the acute discomfort. Is this weakness? Is this pain significantly different than what I am being treated for such that I need prompt attention from my doctor (surgery) ? The answer is “you will know”.

Indeed, those who know have no more question upon the situation; they know. They have experienced the weaknessthe bottom. Until that point, the patient is only guessing, the addict, as they say, is only fooling himself. In addiction recovery, the common and typical goto method of recovery is the 12 Steps of Recovery, but everyone who knows also knows that if the addict had not reached ‘her’ (true) bottom, the Steps will do nothing for them, and often enough one will hear that to take an addict who is not ready through the Steps, or to accommodate the Steps to the addict who is not reached bottom, rather than the addict to the Steps, actually may hinder the effectiveness of the Steps when they Are ready, so that when the addict indeed is ready and needs the help, they may be disenchanted with the Steps, thinking that they didn’t work before and so won’t work this time. In this view, there is a miscommunication occurring at various junctures, and it is likewise the misunderstanding of the situation that brings about all sorts of untested and untestable disclaimers for the recovery method (here, the 12 Step Program). 

The analogy to philosophy should not he missed: What i shall call ‘conventional philosophy’ Is like the addict who has not reached bottom. In fact, it would be more truthful to say that conventional philosophy doesnt even see that there is a problem beyond the problem it sees. 

In addiction recovery, this is called ‘denial’ and it manifests through various sorts of reasonable distractions that seem quite plausible. For example. Addiction is understood to be a primary disease. A Primary disease is: “Definition: a disease that arises spontaneously and is not associated with or caused by a previous disease, injury, or event, but that may lead to a secondary disease”.

This means that addiction is not caused by anything but the interaction between the subject (addict) and the substance. Yet, becuase of the open nature of what we mean by ‘subject’ or ‘addict’, this primary designation becomes vague and elusive to the point of meaning very little for the method or application of treatment. 

This then translates into a rationale for a psychological approach to the problem. Therapists want the addict to search themselves to uncover hidden traumas and feelings; it is assumed not only that confronting these ‘hidden catalysts’ will allow the addict to stay sober, but that everyone who becomes addicted does so becuase of some dyfunctional psyche attempting to ‘escape reality’ due to some unconscious and denied trauma or ability to cope with ones ‘feelings’.

So we find that the treatment of addiction is placed in the lap of the addict herself, but in a dual manner that reinforces a chaotic confusion for what might work to solve the problem. The addict who is unable to stay sober quickly learns that she needs to address her ‘issues’ and that it these issue that are aggravating the addiction and making her unable to get sober. So over time she begins to behave in his manner, ‘telling on herself’ in encounter group meetings and psychological therapy sessions.

See that this is not a jab at recovery methodology so much as it is an example of not only how people behave, but more how philosophy and its conventional method functions. Similar to the conventional methods of philosophy, Addiction as a ‘primary diease’ is treated through methods that deny it primacy.