High Functioning Anxiety? Some philosophical notes of the modern Aria

www.huffpost.com/entry/high-functioning-anxiety-signs_l_5cd42647e4b09f321bdcc6d0

I ponder why mental health as a topic has become so prominent in our experiential awareness, concern and vocabulary.

From a philosophical perspective, it seems sensible. For, the prominent 20th century philosophy was existentialism, and thus is based in the preponderant existential anxiety.

However, aside from the more obvious considerations where history makes sense in light of current issues, and the issues make sense from historical sense, could something else be happening?

Is it that we as human beings are becoming more aware of our situation?

Or could it be that we are but filling out the meaning that has been given us?

Or both?

Irony and history

The most substantial philosophical component of modern existence is irony. From a leading edge philosophical standpoint, Everything that we understand as knowledge falls into a weighted selective bias that we call subjectivity. Subjectivity, for a term, is that aspect of existence that rejects the truth of knowledge, of our situation, for the sake of having a real world, reality.

This then is known as phenomenological meaning, and it constitutes the epistemological position of any knowledge that is able to be posited and thus known. This was not a condition of all knowledge through history, rather, it is the particular condition by which and in which we are able to know anything presently.

Hence, the issues of our day of what constitutes the legitimacy for truth and the political polemics that do not seem to be resolvable through open critical discourse. All modern knowledge is ironic, when you begin to think about it openly, critically, and honestly.

High Functioning Anxiety

It would seem, then, that what we see and experience in ourselves to say that someone might ‘suffer’ from high anxiety and yet still be able to function well, could be just that we are expected to deal with life in this way. We function as we are supposed to, yet education brings about a self reflection that is epistemologically informed by rejection of what is true of ourselves as a de facto modern agent. We find this is Jean Paul Sartre. That is, faced with brute existence and the meaningless found therein, we revolt from it an assert our free will to create meaning.

It could very well be, though, that we are this way — anxious, as a society but as well an an individual — because we have been told how to see and understand ourselves and this manner thus fulfills its teleology, and we find thus a mental health pandemic and according ‘solutions’ to the ‘problem’.

Further, it may well be that Sartre, and his ilk, were wrong ethically, and from the Kierkegaardian standpoint in which those 20th century philosopher so uncritically saw themselves. They read our situation and perpetuated it, justified it, as opposed to taking a critical view of it. The problem with 20th century existential ism is that it posits that the universe is meaningless and that human beings are the ones that make meaning. This is the seminal statement of modern ideology and why we must say that to live in the modern world is to live as problem.

The essential and unavoidable problem can be stated as this: To say that existence has no meaning, and thus it is incumbent upon human beings to create for themselves purpose and meaning, is to say that purpose and meaning is nothing.

In other words, the formulation is incorrect.

Perhaps it is some sort of intuitive understanding that the method by which we are understanding ourselves in the universe is incorrect which constitutes the anxiety we know so well.

How could anyone have confidence in the meaning that they are making if amidst this meaning making the underlying knowledge of such activity is that it is pointless, useless, and means nothing? 

And yet, the modern problem can be extended to be formulated as such:

in so much as I might become aware of this paradox, my anxiety is only increased, and I am compelled to do more things to distract myself from this dreadful condition of knowing.

Truth versus Reality as a question of method Versus meaning

Rather than asking how to solve our anxiety and accorded social issues, The more effective question as to overcoming this self-justifying anxious philosophical reflection of society (ideology and spirituality) could thus be to ask how could this be the case. Why in the sense of logistics as opposed to why as is what is the historical cause.

In other words, The short of it is:

Are you able to understand your situation as a truth instead of a product ?

What do you say?

The philosophical/critical modern academic method

Abstract: In this paper, I argue that people should think a certain way about things, and believe in the semantic content that such thinking portrays. I give examples that everyone should already understand, and hopefully provide a route to make sure they are not making a mistake about what they are understanding. I then further claim that everyone should understand that they are deciding upon whether or not they want to understand my thesis, and that by making such a decision, they are probably making an argument against what they already know by virtue of their understanding the argument I am putting forth.

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Confirm Humanity

I just did a captcha. And, I’ve seen it before, but for some reason this morning it was phrased a little differently, the reason why we have to do those, and it just said “Confirm humanity”.

😎

I think it’s totally great and it’s totally funny at the same time. But this morning it just entered my consciousness slightly differently than I think even the funny phrase was intended.

For, as maybe some of my readers might now or not, I question that humanity even identifies something that’s common, A common body of creatures called humanity. And one of my posts somewhere I even suggested that if “so and so” is a human being then I must be something totally different because of how ridiculous this person was; and I mean this in a very serious way.

I don’t mean it as some sort of oh interesting intellectual thought experiment. Of course, we could take it as a interesting philosophical thought experiment if you want to. But, I feel when we get to the edges, the perimeter, of what knowing is, what knowledge is, what thinking is, as some thing that arises in the universe, things start to change.

I’ve even pondered in this blog somewhere how this kind of “knowledge of the perimeter” is what has been commandeered by conventional knowledge under the term “esoteric”.  The body of knowledge which conventional knowledge miss identifies under the name of “esoteric” Is really a knowledge that conventional understanding has not experienced, and so misappropriates.

And then we really do get into this idea of what it is to be modern, at that, a modern human being. The very idea of modernity is an encapsulation of irony, a necessary move to either side of the fulcrum which irony represents, And it is the close association of modernity and irony which at once forms the precipitate of a state which arises outside of the individual thinker, but as well, a subject which perpetually ignores the condition of power under which it forms it’s human identity, which is to say, as a functioning global citizen, say.

🥸 So here I am being struck by a phrase “confirm humanity”, and on one hand I understand it’s asking me to confirm that I am indeed a human being as opposed to a bot. Then on the other hand it is kind of an interesting indictment of my presence in front of my phone screen, asking me to confirm that indeed there is a humanity which exists somewhere “out there” on the other side of the screen. 

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The Issue of Modern Philosophy and Mental Health: Disease as Ontologically Basic

xo

In modern philosophy, only one argument is Being formulated over and over; it is only the terms that change.

The basic and fundamental issue concerns if this is noticed or not. If it is not, then we have a multiplicity of issues which arise out of the individual’s immanent communion with transcendence.

If it is, then we have the total formulation of the existent human and the universe.

Kiekegarrd formulates the possibility of notcing this phenomenon in a number of ways. One in particular is the difference between what is ‘interesting’ and what is ‘genius’. And then there is the basic existential offense. This reverberates in the tongue And cheek saying “the talented imitate; the genius copies”.

Society is interesting…

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This LA Times Op-Ed piece, Why so many people want to believe the election was stolen, got my mind wondering… The United States have seen ‘stolen …

Institutionalised

—– I like this analysis. That’s why I reposted it. And I agree. There is the freedom that is upheld because there is a system which works to assure the freedom of everyone within the system, and then there is sort of a religious belief that freedom is some thing innate to people despite the system.

And then I saw the Suicidal Tendencies video at the end. About six months ago I posted a post with this video in it, as well as one of the more recent videos from the 2000s I think.

In reading this repost, though, My mind went to a different place than politics: mental health.

Consciousness as Retreat

In our global mental health crisis, where pretty much everything nowadays has to do with mental health, I can’t help but wonder if it’s because there is no “non-systematized freedom” anymore. Everyone with any issue immediately is turned to “someone who can help them”, as opposed to looking to themselves first. For, they cannot, they are unable because that is how thier consciousness is manifested.

Let me try to explain.

Only Problem

I’ve talked about this with friends of mine. I think my generation was the last generation that honestly felt like there was some corner of the universe that we could be a part of that was ultimately our own. Where we felt free. Indeed, Grunge music from the late 80’s early 90’s was about the frustration that there was no more essential freedom to be had. Indeed, we hear this in Jane’s Addiction song “Nothings Shocking”

https://youtu.be/JVTsubtQjms

…but all though the Grunge bands that came to be called by various other genre names.

And I think it was this feeling of freedom which allowed us not to have mental health problems. Which is to say, it allowed us to deal with our mental health problems by ourselves, through our own artistic expressions, through our own life living, and strange communities.

But now, in a very Foucaultian way, I wonder if “the space of disease” has overtaken the body completely. Such that consciousness itself upholds no essential space of freedom, The consciousness of clinical mental health has so completely taking over the being of human, that there is no actual freedom, there is only freedom which is systemically permitted.

Thus is to say that perhaps this is where depression and anxiety really stems from, and a bunch of other mental health problems such as eating disorders and drug addiction. People are naturally, their bodies are naturally reacting to the conceptual limitation which denies that the body even exists in itself. So it is that “dysfunction” manifests because people are having no “outlet” to be themselves, that is, without being automatically accused by their own sense of self.

This is exactly the point that Foucault makes in his book, the English title, “discipline and punish”. Namely, that consciousness it’s self has been made or has developed into a self monitoring system. That is the point that he is making in that book. That consciousness itself is or has developed in a self monitoring action or activity. This is what subjectivity is. This is what modern subjectivity is, that the ideal of crime, the ideal of trying to control peoples behavior and move them towards a “civilized” manner, is to get the people themselves to monitor themselves. To punish themselves. To have consciousness which automatically disciplines and punishes themselves. 

This makes sense from my standpoint as a counselor, because we are finding more and more that the solution to mental health is to get back into one’s body. As counselors, not so much as psychologists and psychiatrists and those who adhere to the clinical ideal, counselors as a discipline of our own, see the problem from a more philosophical standpoint. And this is to say that many of us see the problem of mental health in the light that I am describing: That the imposition or development of synthetical a priori knowledge, Manifested as the symptom of disease, shows itself as real Being in so much as the actual body is ultimately totally excluded.

Coincidentally, this is what we find in the philosophy of phenomenalism; namely that the body itself disappears. The Self “in itself” disappears, objects “in itself” does not exist, and that the ultimate ground of freedom is found in the Pure Reason.

We then might discover the reason why reality is ultimately filled with problem, as well as technological solutions that seem to give us some solace at least for a minute, or distract us from the problem-saturated reality which is consciousness itself, modern subjectivity .

Foucault’s over arching argument, although oriented differently for our moment, is that the The body itself has been displaced as the ground from which knowledge arises. This is the argument that he makes in “the birth of the clinic”. Basically, he describes how in the 18th century our current paradigm of medicine, but indeed reality as well, was overtaken by synthetical a priori knowledge. He traces how consciousness itself took place by evidence of discourse. And this is to say that consciousness itself transformed reality.

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Side note:

University of California at Santa Cruz has a department called “History of Consciousness”. Angela Davis and Donna Harroway and Gary Lease are more noted scholars of that department. The premise is that consciousness is itself manifestations of discourse. That’s it.

I am inclined in that direction, though I definitely was not when I attended there.

What happened after Foucault was what we call “Postmodernism”. I repeatedly suggest is that postmodernism As a philosophical kind of movement in academia, misunderstood-misunderstands what Foucault was really saying, what he was really indicating. This is not to say that Derrida Lyotard Deleuze Guattari And maybe a couple others misunderstood, but most everyone else, somehow, was misunderstanding what they were really saying.

Such “authors of the truth”, as I would call them, were describing how consciousness unfolds in history, automatically. But then, oddly enough, what seemed to happen is people kind of intuitively understood the historical motion, and took it upon themselves to manipulate discourse. So they then proclaimed that every human individual gets to create their own reality by manipulating discourse. And everything started to go to shit. Because that is not really what post structuralism, as again I miss applied name for what was actually going on, and postmodernism was actually describing. Both of these movements we’re trying to correct the missed understanding that kept rising every time someone would attempt to describe what is actually occurring.

This phenomenon, where even though people were conveying the truth of reality, somehow that truth was commandeered and co-opted for an agenda which didn’t have anything to do really with what these philosophers were saying– It is this oddity that then we find the philosophers which came after post modernist, what I call the “post post modernist”, Badiou,Laruelle, Zizek, These authors noticed this problem and then these authors philosophies are based on the perpetuated discrepancy between the truth of what the philosophers before were saying, and then the general academic application of those truths which were a mistaken application of the Philosophy.

We find with these post post modern philosophers that they just figured this is what is going to happen, that this problem cannot be corrected. That no matter how much we try to describe the truth of reality, most people, academia in general, will misunderstand and use the misunderstood meaning For the sake of the synthetical a priori knowledge. or modern agency.

The post post modern authors just take it as a given that the truth will be used for an agenda that misunderstood the truth of the philosophy they read. This is Badiou’s supporting argument, that the truth is left behind; as well Zizek’s described situation aka Lacan psychoanalysis, as well Laruelle’s reaction was the reason why ‘sufficient philosophy’ is, basically, insufficient.

And yet we find this same situation described in various ways through all of the authors of the 20th century. We find it written and rewritten over and over using different phrases, different coordinations of terms, different terms all together, all of these philosophical discourses attempting to get at this problem of The real situation. This notice of this basic problem of modernity begins with Kierkegaard.

Modern Consciousness and Disease

And so here we are now, a presidential election event that manifests the essence of both sides of this problem, and Biden and trump. Ironically…

…we find it pervading our world in a very real way. We find people everywhere with mental health issues that are more aggravated than they ever had been in the past.

And it brings me back to the necessity for grounding knowledge and what is actually occurring, deriving from the body itself in coordination with, as opposed to only by, of the synthetical construction of given Ness, which we call disease, the symptoms of which being imposed upon Being as consciousness — this is the modern problem, the significant philosophical issue. It is this issue, then, that the Realists attempt to confront, albeit not very well, because they have missed the basic pervading issue of modern thought as it is manifested as Conscious Being.

Clinical medicine has so overtaken reality that now peoples whole bodies are unable to be accessed. Disease itself has taken over the body such that the body is identical with the diagnoses of disease...

Rephrase.

So when we listen to the Suicidal Tendencies song called “institution”, it should Really give us pause. Less as some nostalgic funny group of people playing hard rock, but actually more how it was back then when people who were just trying to live their lives, kids, us, who refused to be “depressed”, or to have “anxiety”, as a disease.

Instead we used these things, we took responsibility for these things of course, as just the way we were, and we used them to go forward in life. Free. However fucked Up we were, we weren’t blaming anyone else. We were just asking them to let us be.

But they would not. That’s what that song is about.

…But not that everything was all good back then; i’m just using that as an analogy…

And now everyone is so anxious and depressed there’s almost nothing you can do with that, nothing you can do for them except to give them medicine, something that is not their body. And yet still they go on in their lives ultimately sick, of themselves, of the world, with really no solution except to take medicine and hope for the best.

…and I will try to help you come back to your True Self, founded in your Real body…

It makes me wonder…

Community of the Absurd

”i’m not crazy… you’re the one that’s crazy.”

 another part of the solution advocated for mental health is connection and community. 

And so the real issue for our times so far as mental health but indeed reality itself, is how to we find connection with the body, thinking and intelligently being, without falling into the trap of systemitized synthetical a priori knowledge?

But more so, how do we get someone who is so indoctrinated into clinical medicine, as the basis by which reality is understood and perceived, to find the body within that saturation of synthetical disease?

xxx

In the philosophical sense, the political sense, as well as the real sense?

o

The “End of History” and the Renegotiation of the Subject.

With the deafening thunder of Napoleon’s canons filling the air at Jena, the romantic story goes that a middle-aged university professor and …

Kojève, Herder, and the “End of History”

—– I have not reas Kojeve or Herder, so the following goes off of only
Heaiods essay.

What we are seeing, what we are involve with, is the realization of what the human being is. The end of history as either a “happy” or “united” end is less the significant point than it marks or identifies a oarticular Kind of human being, one that sees itself in the context of either a “whole” of creatures that we call human, or one that understands that “human” defines a particular subset of this whole as to what is included and excluded in this “people” group.

Yes. The end of history may be about consumerism, but only in so much as there is an ideal effort which sees the whole through the exclusion. That is, “the whole” is allowed to be consumers, but it is only really about those who are indeed able to participate as this implied consumer. It is really only the people who do indeed prosper who are included in this ‘whole’. The rest are, by linguistic default, ‘not people’, they are something else that is excluded by the category itself, similar to trash that we deny by our consumerism. Think of recycling.

This secret ideological “ol’ in out, in out, know what I mean, know wheat I mean” motion of language is generally invisible to those people who are invested in the ‘truth’ of the linguistic category (think capitalism). The use of the idioms contained in every expression work to hide the ‘actual’ discursive functioning and reference which supports and justifies the user (subjectivity). Yet, it is not “those people” as much as it is indeed, ironically, all people who are included.

Hence, what we are really seeing now, what we are involve with, is the transition between ethical paradigms in how we deal with the whole through the part, and not so much how we include everyone or what that means. It is the investment of language “of the whole” which understands a modern perpetual ‘end’ in the various ways that we have seen argued over the past 200 years. We are seeing a renegotiation of the subject.

For, the more thoroughly we are invested in the topical use of language, the more we speak to ideology and its power to orient and fixate the subject in the world. Therefore, it is not so much “the content” of discourse that is significant to philosophy, as much as the significance lay and how we are oriented upon discourse and what it does. And this is to say that where the subject is not centered by ideology, but only uses ideology for its own subjective teleology, there we find the subject in a relationship of integrity with itself, for then it takes responsibility for the ideology which comes about through its own purpose. 

It is only there that we stumble upon the irony which traverse is the modern use of language to thereby be able to enact ones world consistently with ones form, for now we see that the very term that we understand as agency, the very power and force through which ideology subjects human beings, is just another enforcer of ideological placement by which the individual faces the paradox of choice.

For ultimately there is no choice to be made at every point, but only one choice which begins at every moment we use language.  Yet less how will we use language, and more what is informing that use.

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Mental health and Real Danger: Love, and yet Trump Promotes Political Violence

Trump Promotes Political Violence In Defense Of Supporters Who Swarmed Biden Bus | HuffPost
— Read on m.huffpost.com/us/entry/us_5f9f725ac5b6bef9f18eea22

—— We know of mental health that people who are very sick often respond to suggestions which question their reality with violence.

We also know that narcissists and people with certain personality disorders likewise resort to physical tactics when their more psychic manipulative tactics do not work.

The danger thus becomes is how we show love. We do not hate these people; we see that they are sick. Yet, we cannot allow them to continue thier fantasy if they threaten to destroy the world which allows them and everyone else to be how they are actually being and acting.

This is the irony which arises as the frontier of mental health and politics. That the explanation of mental health has more descriptive and interpretive breadth and depth than political identity.

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The real weird part Is that I’m not sure why the more militant extremists are upset with a system that allows them and indeed encourages them to have their views as long as they don’t hurt other people .

I can come up with no other explanation except that they are not mentally stable. They have no true sense of self within an ever-changing world. They see that it is their role and duty to uphold a world that never changes. That is almost the definition of a compromised mental health. 

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the ancient story of Arjuna is instructive here. 🧑🏾‍🚀
Xxx

The Irony of Zizek.

The irony inherent of Zizek is that within his daseinic Hegelian-Lacan presence of material world consciousness, he seems to more and more be missing the synthetic polemical operation of time/material itself. That is, the change in the way we measure change that should be accounted for within the materialistic analysis seems to be outside of Zizek’s calculus. How much more irony could we stand?