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’.