how fast the world ? As fast as our arrogance.

Futurists from the 20th century predicted that labor saving devices would make leisure abundant. According to the great economist John Maynard Keynes, the big challenge would be that… Rather than…
— Read on

— I am always intrigued when theorists use the word “we” — and a bit skeptical.

I am pretty conscious in my writing when I use “we”. I’m not perfect, though. But I try to use “I” when I cannot be sure I am talking about “us”, and I try to use “we” only when I am talking about an experience of the reader that should have been aroused through the reading. For example; as I make an argument or describe a situation, I will use the “we” to indicate where the reader should be in their conceptualization of matter discussed, as a sort of check in to see if everyone is on board.

The linked post I have to question, simply because it is obvious to me that the “we” he is writing about does not include me.

Much of what he assumes in the “we accelerating”, the symptoms and reactions/responses, I have not, nor do I experience. I understand that many people can relate to what he is saying — I do understand that people can identify with his panic, yes, but the way he is saying it sounds like he is overextending the experience of being human, as well then, overextending the possibility of what he sees as so terrible.

He is actually talking about “them”.

It is for those he is talking about, and that reality they live in, that brings me to have compassion for those poor souls.

I just can’t help but feel for them because it seems that they have been sold a bill of goods, and it feels better about it is they look around as see “us”.

But they are really only seeing what they are able to see.

It is “us” in so much as they might hope, but it is really “them” who are, supposedly, going to suffer from this ideological acceleration.

This is why I feel it is my responsibility to help people.


From my vantage point, everything is changing all the time and at the same rate. Hence, the view upon the world is a particularly cosmological view, an incorporated view which sees in the events of the world a correspondence with what is being felt, as these emotions inform his one is able to think about themselves and the world.

It is not therefore ‘the world’ or society that these people are talking about; rather, it is thier own sense of Being. In the same way as certain congregations of institutional religions throughout history have seen that the world is going to end in various ways and according to various evidences and proofs, so it is with the ideal of acceleration.

It is individual ontological perception, not existential foundation

Every generation has its reasons for the shittiness. That’s what being a modern human is.


We are Only gonna die From our own arrogance


That it is The arrogance itself which sets up a system of knowing which perpetually “kills itself” as its own ideological teleology.

How could hell be any worse than to live in a self-reflected world that you see as The Real world ?

…Maybe read some Slavoj Zizek.x

The Consolidation of Ideology and Mental Health

There is a long line of thinking and writing that frames ideological negation as emancipatory, or as an advancement of cognitive ability towards a …

deep adaptation as post-nihilist praxis?

———- indeed! It is our next meal because what happens when we eat, what happens when we satiate our hunger? We digest it, we incorporate it, we become it.

—-and we excrete what is not useful.

And Some honesty arises….

Love it. Reposting it.


What does Nathaniel have to say ?

One should not help but make a notice to the coincidence and synchronicity that occurs between, say, work and experience and encounter with other through this blog and people all around.

…and Somehow I feel like we might differ on what is actually occurring even while that difference just highlights how the view is the same…I feel that there is an analysis that would tend toward thoughts synthesizing with brains functioning coming to conclusions of an entirely human mechanism. Yet, I come from the opposite direction to say that we are coming across the same motions of concepts in the polemic itself. The world is manifesting and for those who can see “it” report on it, just as it is the unfolding of our individual beings, just As it is the unfolding of the universe. But that’s just a very loose and rough description of two sides of the same coin; I’m not sure we need to make them exclusive and attempt to reduce to another “what is actually occurring”…

Nevertheless, as simplicity of what I see in reading philosophy just confirms it —- from my perspective, from my angle of view, it is not that ideology is going away but quite the contrary: It is that ideology is becoming functional. Like a fish swimming and water, the fish does not notice the water, it is just it’s natural environment; the water essentially disappears but it is actually just everywhere. This is really what I see happening in a real sense. Drowning, I resist. I choke on the water; I attempt to deny it .Yet, as many have reported, supposedly, for a couple seconds I’m actually breathing water and I am fully relaxed…

I totally get — it — the plunge into nothingness in nihilism. I’m not sure what I would have to say, except to reiterate the same terms that is used in the various discourses: I fully comprehend and resonate with where it came from, the process, and where we are at.

Personally, I don’t think that incredulity towards meta-discourses eliminates meta-discourses. I am quite skeptical that I am able to question a meta discourse now and then to have myself exist “suspended in nothingness“. For me the real suspension in nothingness is utter identity loss, and inability to make any headway in the world, and yet that also is a certain corresponding adaptive metadiscourse which remains in the background as a sort of “philosophy” (what Is indicated in the band “The Covert Sound Philosophy”). It is a perpetuation and insistence of doubting everything as an identity that makes me locate meta-discourses as something that I am not involved with. This denial then helps me attempt to assert my identity of getting nowhere in the world and being generally unhappy and defaulting to a certain resolve in such a state To point to ideology as if it’s something these “poor unintelligent wretches” are involved with while me and my Nietschean Uber Mench gets to sit back and proclaim How justified and superior I am to all these other stupid religious animals. In other words, I am depressed because everyone else is stupid. Really??

…coincidentally, and I do mean happening at the same time at all times, this is exactly the condition of my being despite how I would want to resist it and live a life arguing against it, as though I was forging some identity that everyone needs to recognize. Strange how I remain in my small world with little identity because I was so smart as to question every meta-discourse that I came across…

No, I do not believe that there was ever a time that me nor you nor anyone else was succesdfully avoiding existing within Meta Discourse. It was just silent, held back in irony, as a sort of sarcastic spite, like I’m better than you, but then all the while really just asserting my identity of being a pissy complainer to those pussy bitches who don’t question their existence in the proper manner…

No; I think it is once I recognize that what I was asserting in my nihilism was really everything that I was denying, but denying for the sake of my attempt to forge a new ideological identity, once I get to the end of that curve, what happens is that I become part of the ideology, the ideology the Meta Discourse actually takes hold of and begins to function properly As because that’s what’s been going on all along despite my intellectualization of the matter.

Thanks again!


Use the corona-lockdown to see yourself in the world

HERE reposted : actually wanted to post this in 7 weeks, but because I see the population getting nervous and impatient amongst lockdowns and because it is my …

Use the corona-lockdown to change your life forever within 6 weeks

——————The re-post here starts out good; I like the introduction. The “solution”in the meditation practice, on the other hand, is up to the reader.

“Take what you need and leave the rest.”

Personally, I am not in a place Where I am able to understand and apply such practices as framed in a way such as this re-post does.

There is no argument that can be made to me, and I feel if we are honest with ourselves then there is no argument that needs to be made to me because If such practices were valuable and vital to my existence and being then they would make sense to me and I would practice them.



The beginning of that repost talks about how so few people see that the world is their own reflection. And then it gives a meditation that can help people to see the truth of the situation, or be free or whatever.

For me, it just reminded me of the philosopher/psychoanalyst Jacques Lacan.

In particular, if I am not completely misinterpreting his ideas, yet accompanying them with the sensible extrapolations of time:

The modern world of individual identity is based in the state of alienation. Alienation can be said to be brought about through an identification with the image. In Lacan’s idea, The child sees its reflection in the mirror and identifies with the reflection. It is called “the mirror stage”. The modern world, the modern social world, can be said to be caught in the mirror stage.

Identifying one’s Self with the image, is itself the ontological state of alienation. This, in a way, disembodied Self thus looks back into the Real world with anxiety, or angst, for it is unable to overcome the trauma which has occurred in the formation of ego around the image as it views its originating body. The non-Self (image) thus erects a fantasy to help relieve the trauma. It there by does not see its actual Being in the “non-image” but indeed sees a world that is not itself, which is in Lacan’s terms, the imagined world, ie the (modern) fantasy.

Symbols thereby become a sort of fetishized substance, a magical device, which are understood by the alienated identity to be able to bring the world into communion or coordination with its non-Self. This situation develops as a Marxist dialectic called ideology, but is what Lacan calls a “mistake” or “misunderstanding” of, what I call, the Truth.

The Truth is that the ideological world is ultimately the Self occupied with a mistaken identification, and this alienated state thus reflects the world as not the Self. Which, ironically, is the Truth.

Hence we have a segue into the meaning of Kierkegaard’s critique of Hegel: The irony of the “either/or” ontological question is that the question (as method for coming upon the world) itself is based in a mistake. As well, the imaginary “truth” which reveals itself at once as ideological as well as a way to overcome or get outside of it (revolution) arises in the encounter with the symbol because the symbolic world and the imaginary world are indeed what allows for the dialectical and thus ideological world to appear and function truthfully. So it is the Real world is that which actually is “absurd” with reference to the symbolic-imagined fantasy which arises through trauma as post-traumatized identity (modernity), which replays the originating trauma through disembodiment (reason, idea, etc…).

The issue thus is less how to overcome the fantasy, and more how to deal with the originary mistake which manifests through shame as trauma, that is, the inherent vacillation of guilt, shame, and anxiety that arise through the basic ideological default of existential choice, what Kierkegaard calls sin or despair to will to be oneself. Which is then the basic offense that The West in general knows colloquially as original sin.

Today, though, often enough, this kind of discussion is discredited outright in the move toward an ideological importance of reality. This is due, then, to the basic denial that arises when individuals (but the world, society) find the symbolic way through the trauma is closed off. Hence the fantasy routes modern individuals back more firmly into the fantasy, such that the questioning itself becomes blocked (PTSD) as, now, an ideological mandate: A true religious commandment (again, see Kierkegaard): Thou Shalt Not…

The alienation is thus overcome through a new religious devotion to the truth of the fantasy. The dialectic which then will arise is de facto a continuance we know as PTSD.

There is much more to be said here, but we can get much of it through Slavoj Zizek’s Philosophy.

The Conventional Limit

–from “Re-visioning psychology” by James Hillman.

The modern idea of ownership permeates into every thing that we think. This preoccupation with one’s “owned” ideas manifests world as some thing to be or to have as owned. Hence we have the eternal problem for the modern individual which shows up in one instance as rational subjective opinion in a world of argued relative opinions, and in another instance as mental illness. We might even begin to discern what mental health is by understanding how it seeks to commandeer the problematic modern individual which is — by the plain evidence of all the problem it vomits everywhere by simply being itself — ideologically and institutionally mentally ill, by placing it in a “positive spin”. For I think the most salient and pertinent issue of philosophy and not only psychology is: What exactly is mental health?

We tend to ignore this question as well as ignore the absurdity involved in the object of mental health by trying to reduce it to some physical state of brain or some organizational state of some “pure” mind, by trying to bring about various conceptual apparatuses, or simply talking about “ways” or practices that we can do to thus be mentally healthy by the doing of them. But none of these ever really tells us what mental health is except maybe a sort of stillborn fetus of modern science to poke and prod at.

And the people who are really suffering are the ones who mostly get to remain in a state of suffering overall.

Why do we continue to remain so myopic towards a problem which doesn’t seem to be responding very well to these narrow idealistic methods? 

But this is not really to make any sort of criticism against processes, interventions, and other efforts to help; for sure, we have to try.

 Here, we are taking on the interface or relationship between psychology, activity, and philosophy. 

The most pertinent philosophical discussion of modernity in this regard was made by Gilles Deleuze and Felix Guattari in their book “capitalism in schizophrenia”, but indeed their work is saturated with the attempt to come into a plural solution to the problem of the singular self. 

The issue, though, that we find permeating philosophy, or what I call conventional philosophy, can be viewed through the adjective pronoun “we”; for, what those philosophers pronounce in their philosophical works, in their psychoanalysis in one sense, is exactly “not” we, but indeed that group of people which is only able to understand humanity as a generalized and common, modern, “we”: Meaning, not the We that arises as world to form the contours of self, but indeed the modern We which is the presumed isolated self within a world of individual isolated selves “out there”, huddling in cold groups, and indeed only of beings associated with the category that we call human. The We doesn’t think of the We which involves rock formations, buildings and quarks. Anything that lives outside of this, what I call, religious and theological designation, we label and denote as ethically inferior and or in need of correction due to its epistemologically implicit error of cognition.

We might then ponder what indeed the idea of correction is manifesting around in this regard. What is this idealistic calcification attempting to protect?


I’ll stop there. 

The Gift

on the non-fixity of world identity.

It is not a definitive world by which reality is understood as a singular and fixed truththat is significant. The various opinions, attitudes and mentalities based in subjective meaning upon the stable ground of reality are not the issue.  Rather, it is the relationship that we have with things which is truly significant. 


I had a moment with a young individual today.

I don’t know how it is in the rest of the world, but in the US it is a strange kind of trend of adolescents who are depressed to self harm. I don’t know if this is a global thing but I know it is a United States thing.

It seems that there is a rash of depressed and or anxious young people who, lacking any particular sharp tool, such as a razor blade or perhaps a knife, will scratch themselves in one place with their own fingernail, often short, until The skin finally breaks and a wound develops. They will continue to scratch that one place longer and wider until some unknown threshold is achieved and then they will produce another one right next to it, often parallel and sometimes in squared or triangular designs. And they will do this, many of them, until their arms are covered with these kind of burn sores. When you get a bunch of these children together, it is at once striking and at the same time strangely of no concern; for in part, one might be just as inclined to wonder why a group of kids will start smoking tobacco or in our current situation, vaping. One has to admit there is a certain amount of fad or trend or whatever you would want to call it. Because anxiety and depression does not necessarily mean that you have to self harm, and indeed when I was young there was many kids my age, many who were depressed or had problematic families who were friends of mine, who never thought of self harming in the way that seems so trendy and ubiquitous for our children nowadays. It is sad and strange.


My intention for this post was not to discuss the philosophical fixtures of mental health theories or to offer any sort of help necessarily to these young people.

I really brought it up because this one person I was talking to today used to self harm, and then stopped for a couple years and only recently had started again because of some sort of life event that was triggering.

This person was also depressed but having more issues with anxiety. I was talking to this person and they happen to mention how they are not suicidal because their best friend had committed suicide a few years prior, so they never contemplate killing themselves.

It struck me how they said this so matter-of-factly, for it is common with people who suffer from great and long lasting general anxiety as well as depression to have to also battle with intrusive suicidal thoughts.

And I said to this person:

You know, that’s kind of amazing, in a strange way, when you think about it. What you just said…

Your best friend died? I said.

And so you never think about killing yourself, you simply don’t have thoughts about killing yourself? I said.

Then I said, you know, in a strange way, your friend gave you a gift, for he gave you a reason to live.

And this person began to slowly tear up, as I did also, with compassion in my heart.

They were looking down but then they kind of looked up at me through the tops of their eyes and gave a sleight little smile On top of that kind of frown that you get when there’s a deep hurt that just quickly surged to the surface, when your face can’t help but strain into an childish ugly grimace. A kind of embarrassment and yet of connection.

Yeah; maybe… they said.

Sometimes we need a different way to look at things. Sometimes we can hold what seems as two opposing sentiments for the sake of at once mourning and yet celebrating, missing and yet respecting.  and yet, sometimes when we see it, it seems so obvious. Like, why didn’t I think of that.

I think some of it may be not so much that this person didn’t think of that, but they did not allow themselves to think of it because of the polemically reductive fashion by which we arrive with our ethical selves to the encounter with the world. We are often not permitted to think but in specific ways about specific things.

Often we just hold the sadness a certain way because we think that’s the only way that sadness is allowed to be, holding it so dear that we fear that person is going to be disrespected, as if it is this supremely fragile thing. Whereas actually it could be a source of the most profound strength and Resilliance. 

The modern ideological and ethical sense sometimes misleads us into seeing tragedy as one way, into what Kierkegaard calls the “either/or”, which is the mentality of fixation, of limit, of finitude. 


How much does my identity depend upon this either/or reduction towards self and world, as if indeed they either have to be 100% intertwined and subjective, or 100% separate, psychological and objective?

Maybe the relationship changes under various conditions.  maybe it is both.


The project we can generally call the Enlightenment was about including humanity is one common category. It’s economic and political arms involve incorporating difference and investing in unknowns we can call excess.

The failure of this project is actually the culmination of its effort, its fruition. Where ever difference may appear, it’s manner of viewing the universe has filled in, colonized every possibility of thinker including ways to think about thinkers and thoughts that could not think of have a thought.

The enlightenment and its project of colonialization continues because thought itself is understood commonly as a particular set of instructions and descriptions that most people are simply unable and will not ‘think’ outside of. This is so much the case, the project so solidified, that even philosophy itself thinks that it is able to overcome this ideological theological maxim.

What we call ‘Esoteric’ is that manner of coming upon the universe which, for any group of human beings, cultures or “religions”, is unable to be communicated to the aggregate of constituents.

Confusion arises in the world, dissolution of group coherence, when everyone one is assumed to be party to all ability of knowing and thinking in potential. Individual withdraw into subjectivity, the atomization of the human group, the dividing or separating of things along “improper” junctures, causes demoralization in the groups constituents and an ability for large exploitation of those individuals due to the conceptual excess which arises from the ‘fission’ of people who would otherwise see themselves as a whole being intimately involved with a coherent and meaningful group.

Colonialism, Evangelism and The Intellectual Left

Some Problems with The Intellectual Left
— Read on

I think this post actually describes the situation at hand. He calls it the “political left”, but it really has to do with liberal philosophical intellectualism in general.

When we look at topics like colonialism, capitalism, religion, evangelism, and philosophical topics such as Heidegger’s Dasein and the later existential and postmodern philosophies of the continental tradition, one should not help but be struck by the significance of the meanings of this philosophical traditional lineage. We can even extend this trend back all the way to Kant through phenomenology.

It has been my repeated assertion (or at least insinuation) that phenomenology, as a cannon, is not  describing the human being as a general category; it is describing specific instances of being human. In fact Cedric Nathaniel in his book the philosophical hack will talk about how there is a failure of communication across a common category.  What he means by that is, on one hand, what Jean-François Lyotard calls the postmodern condition: There is no communication taking place despite that human beings simply will not understand the limitation of their own subjectivity, and that technology is a kind of ‘magic’ or fetish which represents the human being seeing itself as indeed communicating with other beings that are not itself (as I extrapolate and make arguments about that elsewhere).

The more pertinent example, on the other hand, is what the author of this linked post, what his essay is saying about a certain type of intellectualism that we generally can associate with academia in general and a kind of Continental tradition or adherence to a kind of philosophical dogma, or dogmatic reading, of Kant and the subsequent lineage of philosophers over the next 200+ years.

When we understand what they are saying and actually apply it to our situation, that is, our own situation, the situation of myself as a thinker, as someone who is using intellect, we may come to a more Kierkegaard understanding like that of the contemporary prophet (see: the philosophical crumbs), as opposed to an enlightenment thinker who is involved with progress. This is to say that the misreading of phenomenology is that what they (The traditional phenomenological authors) are describing cannot possibly be what is occurring in me (The academic or intellectual left Philosopher) as I am reading their philosophy: I am unable to really understand what they are saying because it offends my sense of being human; I thus displace the true meaning and invent a ‘subjective’ meaning, my own meaning. 

This is indeed why Kierkegaard critique still holds true today, and I would submit, why very few authors who consider themselves philosophers today, or critical theorists, will refer to Kierkegaard: because Kierkegaard’s philosophy sticks a spear through the gut of their critical theory.  This ‘other meaning’, the meaning that I ‘make up’ to account for the true meaning which I cannot seem to make fit into the position that I indeed find myself in and against my contest of world, is the basis for Marxist materialist critique and the further critical theorists such as the Frankfurt school.  This ‘other meaning’ which appears to oppress me is indeed the basis for the Real misinterpretation that is the foundation of ideology and political power.

The kind of incredulity, the blatant denial and active assertion of disbelief, is what is actually informing what I see as this author of the linked post is calling “the political left”, yet the author keeps it grounded in the real polemical ideology. He says it very well — I wonder if he really realizes what he’s talking about philosophically, lol — 

— but if I can reiterate:  It is basically that these (what i will call) ‘non-reflective’ intellectuals do not feel that they are a part of the same category of people that they critique. And this to say that their intellectualism insulates them from being part of their own critique,  from being subject to their own critique, and thus from being an intimate part of the world, even while they would use such intellectual ideas to argue that they are a part of the condition.  That is, so far as these philosophers want to draw upon the Continental or phenomenological philosophical lineage as well as the lineage of critical theory to support their political claims. It is the true irony that many completely misinterpret the texts that they will forever site to support their own position, which is to say their “intellectually left” position.  it is not merely that, say, the right is not looking honestly an opening or not being able to see the truth of larger significant issues, it is that the left is also in the same position. What we come up on then it’s just different examples of singular phenomenological activity, placed into a common category that is not communicating across its breadth. It is not communicating because this common category has found it self face-to-face with its own political truth. This is basically what Zizek has been saying about Trump and the American left. in order to have a left, there must be an equally formidable and true right which allows for the position to be valid. While philosophically we can uphold a transcendental encompassing category which contains both the left and right as aspects of this totality, there do we have avenues of negotiation and compromise. But we can also not hold philosophically complex or investigative activities apart from the rest of the world as though they have nothing to do with any other human involvement. At least one Philosopher has talked about how Philosophy always concerns the past even while it wants to speak of the future. In this sense, a philosophy that informs politics this accounts for the end run of left and right sides, self and other conceptual idea logical side, finding it self having no real transcendental ground, or at least to say, so much as Philosophy. is understood as getting somewhere, as finding something substantial, which, in the end we have found that there’s nothing substantial, that only nothing is substantial. This proves to be a psychological hindrance for individuals that want to be founded in a Substantialworld. It is indeed Kierkegaard despair rising up within the individual, who then searches his mind and uses his “intellectual ability” to figure out with the bigger more thorough mines have come to the conclusion, in order for this individual to be able to function effectively in the world to do something with purpose. Following these lines of flight the individual has nothing left but to ground truth, ground its own substance in a truth of its own making, a pure ideological sense. But in the end we find that that’s all it is, and in order to have this pure ideological sense there has to be a corresponding “substance” which allows my truth to stay in place. Hence our current world political situation that we find in various intelligent arenas.

While these intellectuals might point to others’ inability to see past the end of their nose towards larger issues and more significant realities, the fact is these non-reflective intellectuals are indeed doing the same exact thing as the people they condemn: not seeing past the end of their own nose. 

Thier intellectualism, though, their ability to use discursive gymnastics and believe their own scripts, allows them to proceed into life as from a “true” place of privilege from which they suppose they are critiquing “out there” issues; one could even suggest that their idea of self-critique is a self-fulfilling prophecy, at root in matters of systemic oppression (think L. Ron Hubbard and the ‘technology’ he used on himself, while also using it to mind-control and manipulate thousands of people for his benefit). Never do they want actual solution to the problems they find everywhere; never are they able to apply it to their own view, their own perception, their own method of coming up on the world, indeed they will bring out arguments from this phenomenological lineage as if to prove to everyone else how their “Intellectual left” view upon the world is actually seeing things more correctly.

This is not a straw-man argumentative gambit; it is actually describing the situation at hand. “They” indeed function in this manner, as do I.  Yet, the category –the category which is at work in the appropriation of this text , the category where by opinion and subjectivity are suspended in a transcendent ether or “cloud of unknowing” , does not communicate due to the method by which I am able to view the world and things in it; this is the issue at hand: Is there a sure ontological unity that we call “humanity”?

 This goes back to the first point, the first meaning of Lyotard’s postmodern condition: There is no communication taking place.  The rebuttal to this is simple denial through the self-proclamation of intellectualist-historical privilege; this is a simple fact of the phenomenon of being human that is completely denied by certain facets of the intellectual left for the sake of their intellectualism.

For example: “There is communication taking place, but it only appears as though none is taking place, so let me describe to you how intellectually we can create new definitions of ‘communication’ for the purpose of making progress over this apparent subjective limit.”

One could go so far as to say that this is the mistake, in a kind of Lacanian reading, which is contributing to our World political climate. This also contributes to why in some posts I have made in the past couple years I have referred climate change to the question of “just what climate is it that is changing?”

We might be able to glimpse what is occurring at multiple nodes of intersection where this lack of communication is coming together in significant moments of our environment.

Those I am going so far as to indicate as the non-reflective intellectuals (what even Zizek will point out as the “left”) are so quick to move on to the next thing (post-human; post-capitalism, etc…) the next intellectual ‘craze’.  In other works I hope to show how the “philosophical turns” might actually arise at the moment when the intellectualism, as a defining motion, begins to reflect upon itself and its limitations, that the coming into its own limitation automatically eschews reflection ‘out’ and thus as the world to thus retain a certain sense of subjectivity and excess so as to further allow the exploitation of materials it sees fit to use under its purview of self-righteousness. I submit that such ‘turns’ function through ontological denial and work to establish cosmological constants, or categories which do hold potential to communicate across their domains, for the purpose to feeding the capitalistic engine of consumption.

The philosophical turn of our time, toward objects, is due to the stalemate that has arisen by the phenomenological subject coming once again upon its limitation to point to how it is only encountering itself, and then the real ideological denial of that reasoning, that infallible logic, so to speak. The turn is indeed like Moses when he comes upon the burning bush, he turns away, but in our case, human beings turn away “not to see” what this fantastic thing is standing in front of us. Moses turns “into” that which challenges his ontological status; modern human (philosophically mistaken left) beings turn away and deny the truth for the purpose of creating their own world, and thus create infinite problems through which to establish and justify thier real being.

Hence, the denial of oneself (lack of reflection; in despair to be oneself, as Kierkegaard has termed it) for the purpose of a real intellectual subjectivity is the system of oppression that has been feeding itself with the value of disposable others which it turns into valuable commodity through ignoring ontological validity, or what we loosely call equity.  The true goal should be liberation.  Yet, the modern intellectual subject (left) is inherently an unethical subject simply because it refuses to apply its own standards to itself and its behavior: It understands itself within the context of a privileged synthetical a priori, intellectually removed from a necessity to apply its own ethical formations — which it flings righteously onto others — to itself, to exclude itself from its own practicality for the purpose of bringing about its own utopia (subjective authenticity) further through communion with the immanent/transcendent ‘other’ which is perpetually placed out of critical reach through the assumption of its own proper critical methodology.

It is colonialism justified through intellectual denial, and it is evangelism, again denied, through the critical theoretical lineage. An ideal, a cosmology for the creation of an elite individualism of the few, at the cost of expendable multitudes.


AND, when all this is said and done, we should see that what I am talking about is not another proposal of ethical impropriety which needs to be overcome through more intellectualism, more argument for solution which never desires for the solution to come about and be realized.

ON The CONTRARY: What I am proposing is that indeed this offensive situation is what the human being has been doing since its inception, that it will always do this, that it operates in this manner.  And, that due to this feature of the human being, as we are able to describe, now, without the inherent subjective bias, what the human being actually does, and thus, bring out to view the truth of what we can call the object of the subject: the universal object that is the human being.

Note: The categories “left” and “right” are as ambiguous as they are almost useless to use for any sort of absolute reference. They are terms to describe the activity of polemical negotiation. But when they become understood as actual identifiers, actual ideological sets, this is where we find the problem of “the end”. 



The state of mental health: The two different approaches to Music production.


There are two mutually exclusive approaches to music production.

One, which is mostly taught and presented as though it is the way which achieves the best of what is musical, attempts to record a closest to perfect as possible reproduction of each individual instrument in a group and then to mix the group of instruments together so that the in the final production each instrument can be heard individually in the space-fabric of the musical recording.

Another is just about making a piece of art made of sound.

Is playing an instrument precisely and intentionally the mark of a better player? Is recording the ‘natural’ sound of the actual instrument a better production?

If we are looking around now days, the answer is decidedly ‘Yes’, and I think It could represent or symbolize a movement of humanity in the west to want to be more sure of things, what they are and what place we have with them.

People, it seems from philosophy and the world in general, do not want to question authority, or “the accurate rendering”, and I would submit, as a guiding feeling, people see that the questioning of authority as a blanket effort should not be undertaken. I would say that most people assume that questioning anything at all should be done in consideration of the truth of what is already established as a foundation, and that the foundation should not never be questioned. This maxim for discovery is so ubiquitous now to the point of not being able to question the foundation, that such questions are automatically understood as a kind of insanity.

We might even then move to show a true cause for the upsurge in intrest of mental health. Because it is now seen that it is much easier to advocate for a “healthy mental state” than it is to address the state upon which mental health is established, perhaps. . .