It is really. The very least I can do.
It is really. The very least I can do.
On this wonderfully fabricated day of promoting national fecundity, I am pondering all the problems that arise to individuals in relationship.
Neurosis is a latinized word for nervousness. Originally, nervousness just meant excessive worry or sadness.
Though for pretty much all of history various organs of the body were held to be responsible for various ‘strangenesses’ that people would exhibit, It was the great proto-modern scientists of the 18-19th century that capitalized on the nerves as the reason for such oddities.
The actual oddity, though, is it is reasonably possible that there is no more or less reason to see a connection between ‘disordered’ behavior and the nerves than it is to see a link between odd behavior and any other organ. It is only the lens we are having now that we see through the trope of “nerves-brain”.
As well, when we look with a discerning mind, no more or less people are being ‘fixed’ due to an emphasis on the brain than they were when it was other organs, humors, or even “sin” that was the problem of behavioral oddity.
Capitalism and Empiricism
Capitalization – the emphasis of developing useful something from an apparent excess of nothing – thus moved our modern psychology to focus on the mass of nerves called the brain as the cause of human behavior oddity.
Yet, due to the lack or general inability for psychology and it’s ilk to really make a dent in the problems it defines, neurosis, as a name for a disease, has been broken up into multitudinous parts, yielding the “disorders” we find in the Diagnostic and Statistical Manual of Mental Disorders -5 that we use now. As though coming up with more diseases will solve the problem instead of just one problem ‘neurosis’.
So, when someone tells you that you have General Anxiety Disorder or Major Depressive Disorder due to bad relationships, you can tell them that actually you simply are a little more worried and sad about things than most people. And maybe if they would stop being so neurotic you might actually be ok! 😁
As well, you can tell them it probably has very little to do with your brain or nerves — any more than it has to do with your lungs or your liver — or any other chemical mass.
And, as to the topic of chemistry:
if all we are looking for is to feel better, we may have to take another look at addiction, what that really means, and whether institutional addiction under the name of ‘medication’ is really an ethical standard we want to support.
No judgement; just open consideration of the facts.
HAPPY VALENTINES DAY!
Perhaps if we understand mental issues as an issue of the heart, we might actually get somewhere!
In a crazy world, it’s the ones that are actually responding rationally who are deemed problematic.
New album coming…2022
Stay in tuned.
There is only the Two. Open and Closed.
The covert sound philosophy includes all possibility of knowledge.
That which closed in knowledge (real modern-postmodernity ) is reckoned only through what is open (truth).
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.
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. ￼￼
the ancient story of Arjuna is instructive here. 🧑🏾🚀
Marley Joy Prusmack. 2002-2019
1 year+a week. We love you.
Søren Kierkegaard, the Danish philosopher and so-called “father” of existentialism was born today, May 5 in 1813. To celebrate, I share this essay …Freedom is the element of love
————- After speaking with a coworker about how to deal with a patient, he replies “Is love a thing?”
Happy Birthday S.K. !
I have been re-approaching philosophical ideas that have long held a deep significance for me. Because my life has been basically informed by an incessant and consistent questioning of what I am coming up on, I am finding that I am merely continuing to be what I am, which is, for a term, in motion.
I think this last round of doubting comes about because I am realizing that I am more concerned with actual people than I am with my ability to think great thoughts.
Now, what is strange about this is I am intensely antisocial in general while at the same time at ease with being social in a certain context or a certain framework. I generally hate people (groups) but I love and am very concerned with people (individuals). 🌏
This is very Zizekian, from the Zizekian standpoint of media/ideological primacy:
“I do not love the world….I pick and choose who and what I love.”
So far as “the world” might be an ideological fantasy established through magical symbols, Zizek, the critical theorist/media critic-turn-philosopher states unequivocally that “love is evil.”
What he means by this is that we are persuaded by an existential anxiety which pervades the maintenance of the fantasy– that is, due to our investment in the truth-value of the fantasy (the value is gained because it prevents us from having to encounter that which we are most of afraid of: the dissolution of the fantasy, or death) — to love the world, to extend an ideological hand out into the grandiose narcissist world because the idealism inherent of the fantasy is we are ‘in this together’, so to speak, individually yet identically.
The modern individual is ethically bound to, at least, trying to love the world. But in the whole, he doesn’t have a clue how to actually love his sisters and brothers around him. The imaginary world establishes intuitive subjective barriers which serve to maintain the ideological modern identity at all costs against his neighbors, while extending out ideals to the “universe” or “the world” where we all must try to get along.
So; yet in truth he denies what is really occurring; which is, we are all being selfish and choosing certain universal things and people to love, and not really loving the world.
It is this tension of modern subjectivity we deny through the institutionally normalized and sanctioned “state of” anxiety which then in relief shows our ultimately ‘sinful’ nature: “In despair to will to be oneself” (as Kierkegaard p￼uts it) ￼is the condition of the modern man concept of love which avoids its true nature: hence, it is evil because it is an ideologically sanctioned “global” love that misses the intimacy that we generally misconstrue in the notion of agape, or man’s love for God. Since, God in this modern sense, is indeed a “usurper” god which takes the place of brotherly love to which agape would otherwise return to reflect in God itself, that is, in the world.
Zizek is, of course, referring to the modern ideal of love by which humanity defers itself and by which humanity is regulated to its conceptual ability.
Beyond the ideological love, by reflection, any love of a transcendent world is a narcissism, a pathological version of the human being. While within the fantasy, the narcissism is justified through the fantasy erected by trauma and told or narrated as “just human” , the “all too human” who takes on little responsibility for his actions, while erecting layers of intellectual and ideological facades in grandiose defense of them. Hence, the love that is evil is indeed, on one hand, a carnal love based in the libidinal control of the ego which then moves to impose or identify itself with the super-ego material norms: the subjective ideological identity.
Yet on the other, love is evil from the transcendent standpoint because the love I would have for the world that is my sisters and brothers, that is, not put off to a mere grand idea, is an evil and absurd activity.
So ironically, items that I pick and choose to love are in or of the reality that I cannot but be involved with– this is an evil manner of doing things. Hence, I do not love the world from Zizek’s standpoint of an ideological (media critique) analysis.
But indeed. I should not love the world in this way, so I don’t. Instead, I pick and choose to thus remain consistent and cohered to that which is the fantastic manner by which I must apprehend the ideological world.
The true love I profess is not modern, thus from the modern ideological standpoint, it is evil.
I won’t go on.
(Please don’t) 👨🏽🚀
I finally took a minute and got some things in order.
“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
and maybe, look for my post from about 5 years ago about nonphilosophy and love. i dont remember what it was called. 🙂
…Here Kate spells out the truth of Densher’s betrayal: he feels guilty, and refuses to proﬁt from Milly’s death, not because he doesn’t love her and is for this reason unworthy of her gift, but because he does love her—not while she was alive, but from the moment she died.
— from “The Parallax View” by Slavoj Zizek used in the post by Neotenionos
The difficulty of speaking about love in the sense that Zizek wishes to convey in this segment is that the manner we have to use language is close to, what we can call, the point of contention in discourse. The meaning is quite similar to what Jaques Derrida attempts to convey, and even Theador Adorno, both who attempt to grant examples reflecting definitions in one setting. For conventional philosophers, it is that arena where ‘discourse’ begins to collapse into the space that brings an equanimity that is called demonic in one sense, and ridiculous in the next, nonsense to those worried about stature, and undifferentiated contradiction in still the next.
Where Zizek does succeed, though, is at remaining in the exact middle of what we could call, and as well locate through understanding the views inscribed by parallax, two states. The psychoanalytic of Lacan allows for an inscription upon the text of history; unfolding as contradiction (Adorno), Zizek represents an understanding that is repellant, or rather, that those who would understand him specifically or particularly are unable and indeed incapable of grasping, so offensive (Kierkegaard) to what we generally call the Real world. Zizek speaks, thus, the break, the gap, but in doing so manifests an historical-politcal moment that founds itself through the engagement with it (capitalism), since this engagement that does not see its own offense but instead understands the offense through the context of excess, perpetually finds itself drawn into this moment even as it resists and reestablishes its own mass (substance) and thus gravitas (objective identity).
We might see now where we are being lead even now.
We should not shy away from Francois Laruelle’s non-philosophy, and for a quite similar reason that we often confidently engage with Zizek even while we are effectively repelled. Slavoj does not often (at all?) engage with Laruelle, and the most probable reason is because Laruelle represents the explanation of the Hegel-Lacan-Zizek psychanalysis that effectively places it outside of the frame in which and through which Zizek works so fluently; the frame that most others think they can expose, confront, challenge and overcome through various agencies, Zizek knows is unassailable, yet he behaves concordant with the rules presented with any particular moment of how the frame is being challenged; he cannot but do so. This is the point that is so offensive.
The significance of this segment is in that Densher “refuses to profit from Milly’s death, not because he doesn’t love her…but because he does love her”. This is what is offensive to the conventionally oriented philosopher/critic. It is not that he is not choosing to profit; it is that due to his love that was not real love during her life, but only after, that by virtue of her sacrifice he is only able to love then, which is to say, because thereby does he realize how much she loved him. He there by is already sentenced, but it is a sentence that he suspected all along, and one that only now, once she dies, comes to fruition. The trauma of guilt is relieved by Kate helping him to be honest. He will be then the post-traumatic subject who no longer “lives” and yet is still alive, one who no longer ‘exists’ within the ethical confines that the love that was in bad faith had defined. He is thus free to love beyond the confines of ethics, his ‘punishment’ is that he cannot choose to escape this situation: He is free.
If Denser profits, then it is because he could do nothing else, thus, it is in effect no profit (profit depends upon the ability to notice a distinction, which needs a space for choice, a situation with excess, with room to move), and as well, a noticeable point of contradiction in the fabric of sensible (structural) space.
"For man has closed himself up, till he sees all things thro' narrow chinks of his cavern" -- William Blake
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