Disenchantment and the Long Game.

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“…before we get to the idea of a disenchantment [that has always accompanied humanity in its existence, ] …we first have to address the insistence of enchantment.

Enchantment, in this context, is the view that what is teleologically sound indeed reflects an actuality of human special motion. This is not to say that humans have has no history. Enchantment is the operation of meaning that conveys humanity within a context of a necessary progress, a motion where humanity is not only capable of upholding an actual memory of a truth, of some sort, to thus be able to move forward; which is to say, roughly, toward “the good”; ‘the good’ is a conflation of meaning in which the ideas of humanity, civilization, technology and general well-being are joined together to be ideologically very difficult to separate.  This type of meaning, though, this type of progress, does not indicate a potential for belief; this situation does not rely upon nor insinuate its potential within belief, or a capacity or ability to believe whether or not it may be the case; on the contrary, belief itself is based in the idea of such progress.

This is so much to say that a human being is not able to ‘force’ itself to have an existence which does not find itself within a context of historical progress. How could one even get out of bed, tell her parents and siblings that she loves them, go for a hike in the summer air without a historical sense of progress: There can be no such conceptions without the knowledge that she was born, has grown in physicality and knowledge, has relations with various people or wish to recreate or exercise or relax without a correspondent history of some sort installed before hand.

We cannot make an argument in this case. The argument is negated in the fact that no argument of this sort can be made. The issue is how far this situation can be extended and still be viable for Being…

The logical conclusion of the history of philosophy finds itself, in the end, as contradiction; there is no discussion that decides this, the discussion itself reveals the case.

Certain repercussions arise from this ‘end’, but we will not go into the various formations here

Instead, I invite the reader to make this jump with me.

“Any concept is a concept ‘within’. The mechanism which allows for this confinement is operating successfully when the confinement is not noticed; we take a certain tac and begin in a certain corner to say that the mechanism for the concept functions to avoid recognition of its operating. This adjustment is so seamless that even while toward the closing in on the corner such that the concept of the limit of the concept arises to view, the mechanism will uphold its function to allow the concept to reveal its position, its truth, through the concept that will then thereby allow it to remain unknown; the activity of the concept itself moves in such a way to ‘change the past’ while establishing the change as an object that ‘has not changed’; this is to say, the concept remains viable no matter what it shows. This is the way of conventional method…

“This is the contradiction that has occurred in the ideal of ‘limit’, as the post-modern/existential revelation, that has brought about the culprit as the “Copernican” or “Kantian” central thinker,  and the ‘culprit-solution’ of the speculative ideal of ‘outside’. What has occurred is the mechanism of the concept, revealed, has functioned properly and its slight of hand has allowed philosophers to continue in the concept without ever really confronting the mechanism.

We likewise cannot be too quick to talk about biology and neurology, for these help to avoid the issue, and indeed add support to the avoidance of the mechanism by having the concept find its basis in a mechanism that is evidently getting beyond the concept; this is the nature of consciousness: No argument can be made to deny this situation. this is what happens whenever the concept reveals its basis to itself: Another aspect arises to indicate to the conceptualization that its concept is more than a concept, i.e. that the concept has found its basis, it object.

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Consider now the 1970’s movie “Logan’s Run”.(I have not read the book, but am only going off the movie’s telling.)….

…(Spoiler) In the end, that which brings down the facade of the City’s operation is the contradiction involved with the City’s Operating System recognizing the necessity for an object that corresponds with the term: “Sanctuary”. Logan is sent by the operating system to find out about this ‘sanctuary’ that lay outside the City; Logan will be permitted by the OS to go outside the ‘seals’ (hermetical seal?), outside of the the definition of what the City is. No one in the city (is supposed to have) has ever heard of the word let alone what it might mean, so inclusive the City in its operation is.

The operating system thus sends Logan 5 out to find this sanctuary because, to the OS, the word exists and has meaning and so must therefore have a corresponding object. It is interesting that when a human interacts with the City OS, the procedure is to “identify”….

“Logan returns from the outside and the OS ask him if he found sanctuary. Logan is in a kind of human-computer interface, but he refuses (for some reason) to answer the computer who sent him and so the computer ‘hacks’ Logan to find the answer. The answer that is reluctantly given by Logan is that there is no sanctuary (the outside is just outside of the City, bare nature, but there is no ‘peaceful’ place of freedom). This “does not program”, it does not compute. The computer melts down, the computer is destroyed, and everyone in the City is let out of the City, the first humans to see what is beyond or outside of the City in over 2000 years…

The City was constructed to save humanity from an ecological crisis; ‘civilization’ was informed as a response to the hostility of the natural world. But over time, what was outside was removed from sensible knowledge, from the ability of knowledge to make sense of, from the truth of the outside. The ‘outside’ was a catalyst for the consolidation of knowledge and civility; after a very long period of time, the outside became inconcievable in-itself and the actual reality of the outside was a function of maintaining containment of the City, such that knowledge of the actual outside was a contradiction in terms, a notice for the collapse of sense-knowledge.

“We are not told in the movie why the OS feels that it must send someone to locate Sanctuary. Neither do we really know why Logan does not want to tell the computer that there is no sanctuary, nor why the actual answer causes the computer to fry itself. (Maybe the book has more answers)…

Nevertheless, we can see an analogy to my point in this essay.

…What is ‘outside’ is not the reality of what is actually outside. What is outside is only understood within the context of that which has posited ‘outside’; the actuality of what is outside, in the ability for the scheme of meaningful reality, is unable to admit that its version of outside has no ability to recognize what it posits as ‘outside‘….

“…This is the case with conventional philosophy. It recognizes the ability of its conceptual scheme only and any position that is not already contained by the conventional route simply “does not program” and is outright, automatically and in due course, systematically denied. Yet, because such an outside is indeed truthfully encountered, the position revealed by its presence within the convention, as an ‘un-communicated truth’, functions (ironically) to upset and ultimately fry the “OS” or the ‘scaffolding’ (Wittgenstein) of reality. And as this melt-down occurs, the only manner by which that reality is able to continue to uphold its manner, the manner buy which (supposedly) ‘life is upheld’, is to affirm its truth in denial…

“Take for example ‘climate change’….

“The questions [that continue,] allow it to continue to get worse. But even while we make antagonists out of those who do not believe that climate change, or global warming, is real, those who would want to implement changes to hold off or avoid the ‘bad’ repercussions of climate change are totally incapable of bringing those ‘good’ protocols about…”



From book 3 of The Philosophical Hack, due 2018.

c.2018 Lance A. Kair

The Perfect Crime: Enchantment as Vehicle of Subjective Purpose. 

Comment on this REPOST..

I’m not very familiar with this B guy philosopher that I hear a lot of here and there. (sorry I’m voice dictating and I didn’t really feel like going back and finding out exactly how to spell boy do they really lard lol) .

I’m only going off of a quote that’s on the link of the link. So I could be completely wrong and what the conclusion really is that this guy says be on the excerpt.

From what I’ve gathered from B it seems that he’s kind of a complainer. This excerpt in the link talks about some sort of lamenting that we’re no longer in the sacred zone or something like that. Hey saying like oh nothing is sacred any longer because now everything is a commodity everything has been flattened so we have no sense of the sacred. 

I think he is representing and immersion within transition. The From and the Where To don’t really matter in as much as the expression is one that goes along with transition, and this is to say the feeling that goes along with an attachment to what is seen of the past as good or somehow quality and a perceived future or even present situation that is indicating a future that is not as good or somehow lacking in substance.

Now, when  we are able to get beyond such lamenting transitions, we might then see clearly that we have not lost the sacred but we have merely moved the blocks around; the sacred is still there. The terms have changed but they indicate the same situation. The question is do I still have a sense of spirit to spite what I think the world is doing? And, is the world ever a holy and sacred place? What am I depending on when I say that we have lost a sense of the sacred? 

I would say that “we” have not lost anything, And that the people who love a sword of doom and gloom philosopher of a bleak future are ” optimists”, because they hang onto a static and stable sense of the past and or their central sense of being projected into a future hope that more and more never comes to pass. I, on the other hand, am a sort “pessimist ” because I see each moment as full of potential as I try not to project my resentments out upon the world to cloud my view. They of course are a certain kind of Realist because in reality everyone has all sorts of opinions and attitudes upon situations and their outcome, and of course their presence in the world is very serious matter. 😄

 So it is that B evidences a type of human moment that sees words as indicating actually true essences of being, such that the larger conflation of these essences show them reflexively and automatically a bad end. 

Yet, When we discover what an object is, we are no longer are caught in that kind of limited paradigm, no longer caught in reliving the past as a present identity toward the future;  which is, as many have said, death. Hence the lament. 

The perfect crime is that B himself has committed the crime but is putting it off into something else so we all look over there and not at the actual culprit. 


The manner of Being enchanted follows the rationale behind Plato’s Allegory of the Cave. The Allegory itself is an enchanted image of realty where people are existing in various roles and stages in a progressive march of the human species into the future. 

So it is that when we can see B as merely   expressing a particular mode of Being a human in history, then B can appear to resound with the meaning of Graham Harman’s “always been disenachanted”. If we understand that the human being is always (as a general and common condition) caught ‘in the middle’, seeing no correspondence of their Being with any being that is outside the human correlation: The evidence of other human beings correlated with ‘the only Being’ allowed, as a thoughtful excersizing, presents an axiomatic limitation in all a thinker can know. This limit thus supplies the necessary catalyst for displacement of Self in order for it to commune with a transcendent ‘other’ that confirms its exceptional placement in the universe, but also an exceptional role whereby such Being can have an effect upon the ‘separated’ and functioning world. This displacement thereby allows such human Being to understand its alienation within a context of purpose, which manifests as (probably) one of three Selves: The Colonizer who speaks the future as a ‘good’ Being as The Soveriegn whereby all others gain their purpose; the Colonized who speaks the past to bring about a ‘good’ future; the Complainer who speaks the future as the ‘good’ past. But in fact, all three are caught in what Paulo Freire called “the game of the oppressor”. These are thus subjects of enchantment, or for another term, Enlightemnent, as each plays their role in the respective world of progress. 

We find that human beings have always been dis-enchanted when we start to understand consciousness through what it does rather than by what it processes, as a universal object before a centralized thinking subject. We find that the Allegory of the cave, while an enchanted idea, nevertheless always finds itself as describing a relational situation wherein the (conventionalized, normalized) point of the Allegory withdraws from view to allow for what Badiou might call ‘the beginning of the count’.