Tangent 4.12: Resonse to Mr. Adkins comment.

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[This is an updated copy of my reply to Taylor Adkins comment on my previous post, Direction 4.10. Taylor Adkins has a WordPress site called “Fractal Ontology”‘ if anyone wants to check it out. There he has translated three or four of Laruelle’s essays on Non-Philosophy.]

Right off, I am not totally up on how all this interactive media intertwines, so far a commenting and answering and/ or knowing if the commenter gets the reply or what. So I will begin with doing it this way (actually replying and then also making the reply a new post) and then I will see what happens and then go from there.

Mr Adkins thank you. And, I was rude first so if you were rude that’s fine. I welcome critique in any form. Also, to what you pointed out, as to my “working through”, I will respond with Socrates, from ‘Protagoras’, in as much as I propose, that I do question:

“Do not imagine…that I have any other interest in asking questions…but that of clearing up my own difficulties.”

I appreciate how you rounded out your comment – but I do not think I have missed the point, and, at the end you add that you are not clear of my point.

You have brought up many valid, pertinent and correct observations. Indeed, I will endeavor to have a closer read of Laruelle. Perhaps I can suggest you read my earlier posts, since I am In the process of unfolding argument. In subsequent posts, I will address your points, and Laruelle’s, in more particular fashion.

I did not realize that You translated his work; I absolutely respect your ability and perspective. So I must assume that the discursive manifestation of your translation is a ‘best possible’ version; that is, that you did you best to remain true to not only what he is saying but also where possible his actual wording for English.

Thus
My position, as to Laruelle, and philosophers in general, is exactly this: is the wording – the high-speak jargon – necessary for what he is proposing? And, what, exactly, is he proposing?
And I say it is not; or, at least, it was necessary in so much as he had no other way to say it for his ability and situation, but also necessary so much as it has been presented to me to critique. So my blog, “Constructive Undoing” is an exploration of the possibilities of why it has been presented in the way is has been, as well, a rebuttal to what appears to be his meaning. In particular, I suggest that while he indeed marks a significant issue (the repetition involved in a discussion that sees itself making progress ), I am involved in the process of explicating the necessary results of his position: If his project contradicts these necessary ends, what does this (also) mean? It is not difficult given his premises, to derive the end run.

Also, if I have misconstrued what Laruelle is saying, it only goes to further my point: if what he is saying is significant, then why do I have to decipher it? What of Ocham’s Razor ((spelling?) if I can evoke this idea)? I submit that I can say as much with less jargon and be consistent with his premises, and if this be the case, then his jargonized presentation can be seen to uphold a type of privilege – despite himself – but not only that, a conventionally religious privilege, as if – as I have said – humanity is in a common effort toward the absolute truth of the universe, an effort that is subject to the economy of a division of labor, an ideologized religious structure of knowledge.

I also will take a better look at your essays; and please, if I comment and come off as rude, do not take it personal, for I do not; it is only in the spirit of truth, of learning, that I proceed.

Direction 4.10: Jargon, Bad Faith… Part 2

Since the previous post was rather long, and really could be seen as addressing different parts of the issue, I decided to re-post the second part of 4.5 as a part 2.

This part continues with my question of academic jargon, and shows how the jorgonizers are making things much too difficult. I have then to continue to ask, why?

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Here is a bit of synopsis of Laruelle by another author

[Gabriel Alkon,1 Boris Gunjević2
1City University of New York, Baruch College, Department of English, 455 Fort Washington Avenue, US–10033 New York, NY
2Theological Faculty “Matija Vlačić Ilirik”, Radićeva 34, HR–10000 Zagreb gabriel_alkon@msn.com, boris.gunjevic@zg.htnet.hr]

PG. 213:

“According to Laruelle, the true event for philosophy is in fact the coordinated positing of relative and absolute, combined and separate, conditioned and unconditioned, as mutual presuppositions – there is no event apart from the philosophical “decision” that sets these oppositions in motion. This decision is the “proto-event”, which is the self-positing of philosophy as the discourse concerning the relation of the unconditioned to what it conditions, or of the transcendental to the given. This relation, which becomes an immediate unity in the event, is the presupposition that establishes philosophy’s adequacy to its other. The presumed correlation of actual being to a transcendental condi- tioning power is what allows philosophy to know itself through the other by moving beyond the other as given. It is the sheer being-given of what it knows that philosophy must resist; its skill is the derivation of the transcendental – the transcendental that is its unacknowledged presupposition. The event, which undoes the given in the immediate presence of its preconditions, is the true culmination of philosophy – the moment at which it need no longer depend on its objects, which are replaced by the transcendentals that are the preserve of philosophy alone.”

Now, my problem with Laruelle is primarily founded in the high-speak of philosophical jargon. Here is another author explicating what Laruelle has said and he cannot even remove himself from the necessary jargon. It is like a disease that is contagious, spread by the mere act of dense and vague verbosity, not even the person who is attempting to disseminate into, what I suppose is meant to be, simpler language, is able to tear himself away from the sickness, is not able to get simple. In simple but jargonized terms, the great thinkers who carry a philosophical plight with them that concerns being overdetermined, themselves are being and carrying on the overdeterminism that they are decrying. As I say: they are in bad faith in the effort to not be. And Laruelle, proposes a discursive method, a method of situating terms, by which he should be supposed to not be over-determining in the meaning he asserts.

Since I am not concerned with status, position or privilege, I find the truth of the matter in much simpler terms and thus come to a more solute ground of the issue (my wording nor word count does not have a dollar or a academic discursive value attached to its effort):

The issue is the term. Since the object can never be known in itself, we are left with only knowledge. Not knowledge of it the object, but only knowledge. Knowledge concerns the object, but because of its limitation (knowledge reflects only itself) the object thus likewise must be a condition of such knowledge, and not the converse. Such conditions designate reality according to discursive relations of meaning ( I will dispense with the Big-Name droppings since there is no profit in it in truth ), relations that correspond with Laruelle’s “coordinated positing”. Such relations cannot be known in themselves without, as Laruelle also finds, resting upon silent, or denied relations upon which the new relations are thus situated for their truth, and this is Laruelle’s philosophical “decision”. Thus, to be simple, we are not ever dealing with things in-themselves, but only terms; it is not that there may be such “decision” or “proto event”‘ but how one is oriented in knowledge toward those ‘things’. Terms are thus situated in consciousness and are revealed by the manner of their use by Beings as to their orientation upon existence- this orientation operative in the questions: Is the term equivalent to its object? Does the term express a true object? Does the Being see itself essentially integral with a common true reality designated by true objects that are conveyed through terms – what Laruelle calls “the world given to knowledge” ?

When we begin to understand the issue, we will see it is one of faith; in other words, terms always rely upon an ability to express absolute truths, an object in-itself, and thus implicate, in their role of expressing truth, a transcending element. Again: We are not therefore concerned here then with what the terms may be able to express so far as absolutely true objects, but whether or how one is so oriented upon the truth that is supposed to be expressed in such terms. Hence the polemical non-philosophical and philosophical projects – which I see as better expressed as ‘philosophical’ and ‘conventional- methodological’, respectively.

It appears that Laruelle in his efforts is like Sartre (and others) in that he is attempting to describe a true world. We may find over time and repeated returns to this type of philosophy ( or non-philosophy, as the case may be), that they are indeed giving us a comprehensive picture of reality as it is/was at the time of the position. We will have then another way to view reality in existence as another sort of style or fashion, and again be able to draw from the discourse (ala Laruelle) another overdetermined analysis and assertion of a true reality. So far, in as much as every expression is an exact reflection of existence at that moment, at least, we have Sartre’s description and now we have Laruelle’s, among a plethora of others.The problem is in their bad faith of being able to present a description of a real, true world; they end up only giving us a picture of a world that existed for a moment – but without the irony that would allow their proposal to give a picture of an eternally true world. It seems the history that fractal ontology, and other philosophies, rebuts is needing a little more time to fully realize its mythological basis.

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I am honored if indeed anyone has continued with me this far; I must assume that if you are still here then I have been speaking to the right person.

But chances are none have ventured this far… One is very hand to find; sometimes it takes a hundred and fifty years, or 2000, as the case may be.

Nevertheless, I have only to continue, regardless.

But right now, I’ve to go to the snack stand….