Reason and Emotion.part 4

OK.

The concept behind my idea of the relationship between reason and emotion is that emotion is the significant factor in what reason is able to accomplish.

We can go back to the hypothetical charting of our emotions (and Reason?) the past few days that all of us have been doing because we are so eager to pay attention to ourselves and our emotional (and reasonable ?) states. 😄. OK so we have this hypothetical chart, we’ve graphed all of our values of emotional intensity on the Y axis and the X axis is time. So we have this graph that looks kind of like a stock market chart maybe; In any case, you probably have in mind, at least, what the chart looks like, the ups and downs as the line that connects all the plot points.

Now;

How do we usually conceive reason? Correct me if I’m wrong, but when I think of reason I think of it as this kind of force for activity of myself that will shut down or off otherwise irrational surges of emotion. As we might be having emotion, reason automatically takes over to tell us why we are having that emotion, what may be good or bad or right or wrong about that feeling, as well as how to stop having that emotion. “Levelheaded” is a term that comes to mind to right now. “Rational” is generally understood as not emotional.

Even as irrationality does not necessarily have to do with passion or emotion, I think it is not too difficult to make the association that I’m trying to bring about for your reading concept. So I am pretty much also relating the term “reason” to “sanity”, and “Sensibility” Is also another concept we could lump under what reason is. The category of reason includes all these kinds of descriptors. Yet, I am also not being so general as to equate “reason” to any sort of activity of thinking or the results there of, that goes on to make a truth from subjectivity or subjective opinion or thinking. I’m not taking the postmodern kind of relative position to say that reason is just something that individual human subjects do whether or not they are rational or make sense. I am definitely using the term “reason” as the non-standardized truth of postmodern subjectivity, before reason enters into pluralist relation; likewise, this is not Kantian or Hegelian “world” Reason, here necessarily.

Reason in-itself is this thing that establishes subjective truth within a world of relativity. But also, and I think this is significant: reason is that which is denied in so much as the object called “reason” is excluded within that world of subjectivity, which is to say, as much as it is not excluded from the condition of relativity of the world. The issue involved here is what I call “the founding term”; in the usual conventional sense, the founding term is assumed to be “relativity”, whereas this discourse that we are involved with right now has a founding term of “reason”.

OK, I hope that makes enough sense to you to understand what I’m saying when I say “reason”. If I was to talk about the tree over there you would not have to ask me what I mean by “tree”; nevertheless, I believe that I have given the reader enough descriptors to understand what I’m talking about when I say “reason”. Beyond a few stray orientating questions, any other doubt would be extraneous and somehow, I feel, purposely obstinate about not wishing to understand what I’m talking about; I.e. It would be involved in establishing the One Route.

– A pertinent guiding question here: Is there a teleological suspension of the ethical?

And a tentative guiding answer: Everything you’ve been taught about Kierkegaard is wrong.

👽

All right; I’ll let you suck The juices out of that fruit for a bit. I suppose there will have to be a part five.

What is a Philosophical Hack?

What is a Philosophical Hack? The answer is quite philosophical. 🙂

But in this philosophy a number of things are challenged which then indicate that the hack must arrive from an aspect or element that exists which is not philosophical.  This is a sort of truism: A thing cannot be in relation to another thing unless itself is first a thing.  This is the problem with philosophy as we know it: Philosophy depends upon as it actively re-inscribes and enforces a particular regimen of power of bringing into existence the absolute truth of the universe; namely, in this case, everything is relative. Relativity is not a natural absolute and essential

truth that we come up on through our human ability of reason, it is a particular establishment of power.

One of the first imperatives of the philosophical hack thus must outline or bring into view not merely the postmodern critique of power which then ironically replays itself to maintain the systems of modern power already in play, and at that, as it is supposed to be bringing about emancipation or a removal from of that very power-state, but more how this power itself is not an omnipresent and omnipotent aspect of a fixed and closed absolute real universe. 

Key is the disconcern the hack employs in its effort for truth.  Not merely another power play of false promises but indeed a recognizing of truth about humanity and the universe in-itself.  Indeed it is less a disruption than a revealing despite populism and identity politics.

The Philosophical Hack uses analogy with terms borrowed from what we know of science to describe the issues involved in being able to identify a thing that is called philosophy: Quantum physics is a project of physical description which does not comply nor answer to what we generally call classical mechanics.  Quantum physics is nevertheless a viable and true manner (albeit theoretical) of coming upon –and application of — the world, but indeed its methods and concepts do not fit nor concord with classical conceptions of the world, even while quantum conceptions may explain the classical in manners which classical physics cannot reconcile or even agree with; both nevertheless function and operate.

Presently, philosophy is caught in a “classical” , or what philosophers have called correlational, mode, what I have called together as a true form of subjectivity (subject-object duality) to no longer challenge and to thus identify as conventional philosophy.  The key to this move is thus to see that just as quantum physics does not negate, invalidate how classical mechanics indeed operates and functions, the identification (the operations of the hack) does not invalidate nor argue against the modes of conventional philosophy, even while it may challenge its method towards absolutism (in whatever forms its takes). Rather, the hack consolidates objects unto themselves by showing the weaknesses in the systemic facade. This move thus concerns an orientation upon objects because the hack allows conventional philosophy to be itself, as a thing in-itself to function as its does. The move is thus two-fold, unilaterally dual in its estimations and methods.

The book by Cedric Nathaniel is involved with the the first efforts to make visible what is invisible and sacrosanct to the conventional philosophical mode.

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THE PHILOSOPHICAL HACK: The Concluding Unscientific Postscript to Event.

THE SECOND PART.  Coming to a thought near you.x