Hypermodernity podcast on Lovecraft

Hypermodernity podcast on Lovecraft

https://doctorzamalek2.wordpress.com/2020/03/31/hypermodernity-podcast-on-lovecraft/
— Read on doctorzamalek2.wordpress.com/2020/03/31/hypermodernity-podcast-on-lovecraft/

If you don’t know, then here you go.

What else you doing during your Corona Seclusion?

Not only how technology inscribes spaces of knowledge, but how the being of that situation is weird !

A Phenomenological Critique of Object Oriented Ontology

HERE is a recent published journal paper critique of OOO.

I think of the most salient issues that forms the divide between these issues, these ideas, is: Is though sufficient in-itself to achieve the object of argumentation?

The answer, I feel, forms the pure reason which makes to divide substantial. I enjoyed where this author ended.

Here it is at ResearchGate.

Here is another comment on the situation.

interview on Baudrillard

interview on Baudrillard

https://doctorzamalek2.wordpress.com/2020/02/11/interview-on-baudrillard/
— Read on doctorzamalek2.wordpress.com/2020/02/11/interview-on-baudrillard/

One might imagine that Harman’s Kierkegaard investigation might have some concern of how the absurd actually indicates the attainable object found by the love of wisdom, rather than indicating a limit that we know within ethically negotiated universal relative objects which remain utterly contained in correlational knowledge, that is to say, known through knowledge of what things do and what they are made of, as if indeed such arguments of wit and prowess are all there is.

Perhaps his discussion of Kierkegaard will involve the multiplicity of perspectives that is ordained by an inability to uphold an authenticity which informs all decision to the absurd matter of having a choice that is no choice.

I wonder if Graham ever looks at the post links he is allowing?

I am going to send him a letter I think. 😉

I guess we will see.

“On Progressive and Degenerating Research Programs With Respect to Philosophy”

“On Progressive and Degenerating Research Programs With Respect to Philosophy”

https://doctorzamalek2.wordpress.com/2020/02/08/on-progressive-and-degenerating-research-programs-with-respect-to-philosophy/
— Read on doctorzamalek2.wordpress.com/2020/02/08/on-progressive-and-degenerating-research-programs-with-respect-to-philosophy/

Read: The Philosophical Hack

Oh Kaay!

I finally took a minute and got some things in order.

THE OBJECT OF THE SUBJECT : The Second Part of the Philosophical Hack  is available in EPUB HERE. 

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                 and in paperback HERE.

THE PHILOSOPHICAL HACK: The First Part is available HERE in paper back.

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“The Philosophical Hack a hack into philosophy. A hack in one sense is someone who knows how to use the technology but nevertheless assembles useful objects in non-conventional manners. A hack is someone who adeptly utilizes standard methods but is not employed to make marketed products. Yet in another sense, a hack is a repeated application of a specific yet broad algorithmic protocol upon a closed problematic space. The role of the hack is at once to disrupt and to consolidate. The hack is a check on the security of closed functional systems, as well as the impetus for its growth. Defining this problematic space through a careful assault on weak points in the philosophical facade, Nathaniel offers us a way into a “science of philosophy”.  Mr. Nathaniel is writing to a wide intelligent audience. It is written in such a way that the philosophical mind will not be ostracized but will indeed be challenged. It is indeed a philosophical hack.”

 

Using Slavoj Zizek’s EVENT! as a platform, Nathaniel moves us beyond Zizek’s more political subjective confines into an object orientation.  Graham Harman, of noted Object Oriented Ontology, posits that knowledge either speaks to what a thing is made of or what it does, and that while we need knowledge to exist and to thrive as human beings, cognition is not exhausted by knowledge.  Objects, in this sense, exist at once as present and withdrawn.

Further, he suggests that philosophy is not only about knowledge, not only about what what objects do and what they are made of, but about the love of wisdom. 

He also tells us that Object Oriented Philosophy includes the human being as an object, what Nathaniel calls a universal object.

Setting up a few steps back from Harman’s front, and in Harman’s terms, the Philosophical Hack sets up the contours of a philosophy as an effort of love toward or involved with wisdom. Nathaniel thereby begins to lay the groundwork toward a hopefully more substantial and meaningful practical philosophy for mental health and counseling.  In this new understanding, the conventional and traditional modes of human Being, such as science, biology, psychology, religion, and spirituality, as well as the traditional philosophical theoretical (as many we know) constitute contributing components of the object that is the subject.

The Philosophical Hack is the beginning of a philosophy which includes other disciplines to form a more coherent and seamless cognition of what the human being actually is as a universal object infinite in its involvement with other objects, as opposed to what the human Being is able to be as a transcendental and special phenomenal subject limited in its ideological nothingness.

This new way is to retain everything, as opposed to excluding.

#mentalhealth, #objectorientationcounseling, #truth, #loveofwisdom

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video of Harmans visit to Tijuana

video of my visit to Tijuana

https://doctorzamalek2.wordpress.com/2019/12/31/video-of-my-visit-to-tijuana/
— Read on doctorzamalek2.wordpress.com/2019/12/31/video-of-my-visit-to-tijuana/

Knowledge is not the whole of cognition.

Knowledge either overmines or undermines. We do need knowledge to survive. What things are made of and what they do.

But knowledge is not the whole of cognition.

Philosophy is not a type of knowledge, not a claim of how to have knowledge. 

Philosophy is the love of wisdom..

Harman’s Folly.

I submit that Harmans OOO is concerned with philosophical objects, and due to this focus, understands reality is hidden behind a screen of sense. We can begin to see that Harman’s real objects reflect that he sees himself as dealing with thought as the foundation of everything else, Becuase obviously he is using his proposal in a field of other equally valid proposals of thoughts, the actual object they talk about, then, withdraws from the discussion. In this way. Harman’s proposal falls flat so much as it indeed might have to do with real things.

I am skeptical of the kind of hinting that uses thought as unapproachable while foregrounding the discourse as though he is not merely using sleight of hand to not be using his centrality of thinker position, a specifically phenomenal and postmodern tack. Despite his speculative realist claim.

Even so, his does have use. As we see, and discuss elsewhere.

Mark Foster Gage and OOO

Mark Foster Gage and OOO

https://doctorzamalek2.wordpress.com/2019/12/15/mark-foster-gage-and-ooo/
— Read on doctorzamalek2.wordpress.com/2019/12/15/mark-foster-gage-and-ooo/

Interesting article.

While reading it, I was come upon a significant issue where Harman is revealed to his metaphysics.

It appears Gage is an architect that only makes art, but his art uses the state of technology to make structures that appear like they are photos of actual buildings, even though the art may defy what we are able to physically construct as a usable building.

And here is where the issue appears, and is where I think Harman and OOO is finding most of its purchase in at least architecture (Harman works as SCIarc in Los Angeles, an architectural school).

Gage says that he likes to deal in structures that appear real, but are not.

Now, I know what he means, and that’s why in the paragraph above I tried my best not to use the word “real”, And instead use the words “actual” and “usable” and etc.

And this use of “real” by Gage appears to me fitting with OOO Becuase Harman says the real object withdraws from view, or is always kept neatly out of sight, harboring itself in the shadows.

Where I differ with Harman and this kind of OOO metaphysics is when I ask if the art that gage is making is itself real. Are the structures in his art real ? And my next question thus asked in what way am I able to even perceive Gage’s structures in the art itself is not real.

I have a comment on Harman that will only get answered after I die, maybe (lol) For the simple fact that Harmon will never stoop to answer my question or address my point. 🙂

Nevertheless, I submit that Harmans OOO is concerned with philosophical objects, and due to this focus, understands reality is hidden behind a screen of sense. We can begin to see that Harman’s real objects reflect that he sees himself as dealing with thought as the foundation of everything else, Becuase obviously he is using his proposal in a field of other equally valid proposals of thoughts, the actual object they talk about, then, withdraws from the discussion. In this way. Harman’s proposal falls flat so much as it indeed might have to do with real things.

I am skeptical of this kind of hinting that uses thought as unapproachable while foregrounding the discourse as though he is not merely using sleight of hand to not be using his centrality of thinker position.

And I think I thus see an irony that Harman attempts to avoid by simply remaining in philosophical space as though it is able to address all things outside of it. 

I side more with Bruno Latour, one of Harmans hero’s, ironically again. Latour suggests that reality is right in front of us at all times, harboring no actuality of itself, nothing hidden, but objects occurring within networks of objects.

What is in the shadows appears to me to be merely another kind of phenomenalism, yet of a kind that Harman decries.

I cannot but wonder how OOO has taken the full power of phenomenal assertion to argue a metaphysics that only has substance due to the motion that Latour describes in his book “The Pasteuriszation of France”. Namely, that Harmon must argue a shadowy reality Becuase Harman is involved in a kind of Pasturian scientific phenomenon where time moves due to a certain kind of religious adherence to phenomenal intension and its power to ignore what Adler and Hillman might call “inferior”. Harman, while his idea to me appears sound, is being used in a particularly dishonest manner, one which only acknowledges the “presence of the superior”.

See my posts on bad faith.

Nathaniel: Revisiting “On Vicarious Causation”

This excerpt from Graham Harman’s “on vicarious causation” from 2007 in the journal called Collapse (it is not difficult to find the PDF online) represents succinctly what Cedric Nathaniel means when writes that his philosophical work is not concerned with “what is behind the scenes”, what he generally ascribes to metaphysics, what he calls “conventional philosophy”, and what Francois Laruelle refers to as “sufficient philosophy”.

Harman’s article here puts in very clear terms what Nathaniel means when he talks about what is ‘actually occurring’, that is supposed occurring right in front of our faces, as opposed to what our introspective minds might dredge up from the underworld of “subjective” or what Nathaniel generalizes as phenomenological truths. (Nathaniel inverts Harman’s categories and says that what is phenomenological is ultimately real, where what Nathaniel calls true is what Harmon calls real).

It is how Harman says; phenomenological sensual Truths ride along top of the real object, and as I’ve said recently in a post of mine, That ideals based in subjective, discursive, linguistic etc. modes ride along top what is actually in front of us (that is, once we get beyond the appearance of the phenomenon) like the Hawaiian islands ride along top of a hotspot in the earths crust.

This (object, as opposed to subject) orientation upon things of philosophy I see is much more useful in its truth than grounding whatever theoretical activity in whatever subjective imagination of sense that an individual might be able to fit together; That is, if we are ever trying to get anywhere in philosophy besides a crate load of artistic freedom of expression. Hence I find in Cedric Nathaniel’s books an interesting move towards a science of philosophy.

I would suggest revisiting Harmons seminal article written in 2007, “on vicarious causation”. And consider it in light of James Hillman’s “healing fiction” just what sort of fiction that conventional (phenomenally based)  philosophy writes for itself, given the evidence of the condition of our world, and where intentional communion with the object of thought might be creating more destruction than indeed healing.  perhaps what we are considering imagination it’s not so imaginative after all.  Perhaps there is a weak consideration of what imagination is so far as it might be applied to real activity, which is to say, a weak estimation, a correlation even, between imagination and what is good for the world, as evidenced by the shape or condition of the world, so far as whether we are actually harming or helping that condition. Slavoj Zizek is tight in his discussions about capitalism as quite difficult to imagine beyond: as Nathaniel says, It is due to the phenomenological redundancy which sees in its own reflection an infinity of objective truth obtainable from intuition of a transcendent other (religious communion), the excess that profit and investment arise from.

…..

And I imagine over December I’ll produce a paper along these lines. 😛

Grow. Begin the hack.

What the End of Modern Philosophy Would Look Like

What the End of Modern Philosophy Would Look Like

https://doctorzamalek2.wordpress.com/2019/10/21/what-the-end-of-modern-philosophy-would-look-like/
— Read on doctorzamalek2.wordpress.com/2019/10/21/what-the-end-of-modern-philosophy-would-look-like/

The only thing I would disagree with in your argument here, Dr. Harman, is that the human conception that human beings change reality or somehow allow for something different to occur through coming up with new terms and definitions is modern. Lol. So I’m not sure how we’re going to come up with a different term about what’s going on in the world, the world that we live in, merely by coming up with new ideas about how that might be the case, because it seems to me that would we would living in an Ultimate philosophical lie in the attempt.  It seems like someone would have to die and stop using discourse for anything like not being modern philosophy any longer to occur. 🤣

… and then we wonder why it takes so long for a philosophy to change? 

One might hear echos of Bruno Latour, one of Harman’s rock stars, but in relief: we have always been modern.

This goes to the heart of what I disagree with with Graham Harman’s work. I think Dr. Harmon is probably the most significant philosopher so far this century, but it’s not for what people think.

And if you’re interested, I’m sure you can sort through the rest of my blog and find out my opinion on him and why that is.