A Holiday gift: Objects and Subjects

“The true substance of things lay in the depths, while the dramatic power of material churns and crashes like waves on the surface.”

A paraphrase of Graham Harman, I commandeer his polemic to notice a felicity to the actuality of the situation.

We are taught, both religiously and philosophically, that The truth of things lies in our subjectivity. We are taught that all the drama that’s occurring, all the argumentation, The passions, the perceptions And conceptions, the interaction, is where we are to look for the truth.

We tend to ignore post-structuralism’s critique as merely another subjective argument. Namely, that post-structuralism as a philosophy appears to arise from nowhere, has no basis, ultimately having no substance that could’ve made the argument or pointed out the various things.

And everyone seems to just take that as a given. Indeed the whole comment of Post-structuralism is that subjectivity itself, while involved in these various negotiations of historical and discursive elements, is ultimately repressed by them, the truth of the very interaction repressed, is denied, is excluded from the negotiation itself as subjectivity, the knowledge-power. The conclusion that we tend to rely on and work with is that, well, the truth of the matter must be that human beings and the world lie only in their subjectivity.

The radical truth which begins to describe the fallacy of orientating substance upon the exchange of materials concerns objects, and ultimately, the truth of the situation.

As this rephrase tells, true substance lay in the shadowy depths.

So ironically, it is a counseling, it is an anthropology, as I call it, which uncovers the true substance of what we’re dealing with between the Selfand the world, what true universal objects are in themselves.

Conventional Philosophy. becomes ultimately this place of politics, this place of “playing around”, at once comedic, at once tragic. We find d that a group of human beings which attempt to find itself and themselves in a substance of material negotiation – ultimately these human beings become fucked up. They don’t know how to behave. They begin to collapse in upon themselves, to create discord and problems everywhere because ultimately the source of “there being” it problematic in insubstantial.

The failure of the enlightenment is the victory of ideological power which subjugates human beings to its whim despite themselves.

It is not “we” that are subjects of ideological power. It is that we are involved with a faith that ideological power is synthetically a priori not only to our own very ontological substance…

….And the substance of everything in the universe

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The Simplicity of Substance and the Lengthy Post

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). 🌏

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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 puts 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) 👨🏽‍🚀

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