Rp and comment on Chameleon theory (theories)… Everlasting worlds….

Supercomputer simulations of galaxies have shown that Einstein’s theory of General Relativity might not be the only way to explain …

Chameleon theory (theories)… Everlasting worlds…

—– Real objects withdraw from view and relation. Real objects arise in this manner encrusted with qualities that come into appearance as to embody or correlate with the terms which pose to identify them.
Yet, in truth, terms merely float like Pacific Islands, over the molten core of the real object.

Thus, in truth, we speak less of how terms are correlated with other terms or encrustments, less of what argument may appear as more true or more plausible than another, and more of what is actually occurring in that activity of knowing anything at all.

The Irony of Blogging with a Sense of Substance

The irony is that blogging, by its very nature, is a motion of modern subjective materialism.

People who are interested in true substance are not often reading blogs.

In true Zizekian form, The blogosphere is a place where imaginary transcendence is verified to an absolute epistemological horizon.

Truly, it is real.

The question is: might we speak of this transcendence directly, instead of perpetually suspending it in what we might want to call the “spirit affirming“ nothingness of semantic inspiration, aka religious Spirituality?

Then, we should note what offends.

For, this offense marks where discussion stops. Where discussion revolves and involves nothing of substance.

What we are asking for with object orientation is to continue the discussion into that uncomfortable area.

👽

CSP: Already Your Idea

soundcloud.com/usertransspace/collide-the-whole-enchilada-2

You gotta get through the real material to get to the true substance.

See this blog of Unexpected Objects if the discourse of always expected and confirming material is starting to feel associated with a sensation of lack.

Passing on a Dire Celebration: An incomplete engraving

x

At the entrance to the temple of Apollo at Delphi, stood written the words gnōthi seauton, know thyself. But anyone who’s read Dante Alighieri …

An incomplete engraving

—–
The day that Christ is born is a darkness broken only by the light of a star.

The wise men are beckoned by that star, to make a journey…

The Moment of Decisive Significance

Happy Holidays…

But particularly

Happy awareness of the birth of knowledge.

👽

(PDF) The Philosophical Hack: The Concluding Unscientific Postscript to Event | Cedric Nathaniel – Academia.edu

xThe Philosophical Hack uses Slavoj Zizek’s book “Event” as a platform from which to 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
— Read on www.academia.edu/39724836/The_Philosophical_Hack_The_Concluding_Unscientific_Postscript_to_Event

*

An epistemological horizon left to its own operation, un-hacked, is the definition of a religious cosmology, the heart of ideological power.

*

Parts, Objects, and the Event: less and more

It is less a assemblage of parts that, placed piece meal into a storyboard semantic collage, that constitutes an event.

It is less the pieces of objects that come together in order for us to find and understand what an object is.

Rather

It is more the Event that brings about the whole instance and significance of what an object actually is such that parts have meaning. The object organizes knowledge around itself.

The weaving of threads brings material about to constitute a blanket, say, but that blanket itself is only partially available to knowledge through the material occasion.

The blanket arrives only at the event of being that is a blanket.

The blanket itself thus recognizes its material in a way that the material can not quite appreciate or comprehend of its object…

…the jump…The Leap is not made by hoping: It is not made at all.

Guattari and Deleuze’s Modern Teleology

Two Routes unto objects constitute the truth of the universe.

New Material Law

a = all possible material

b = all impossibility of possible material.

All the impossibility of possible material accounts for any thing that is not accountable as material.

a+b = every real thing.

Every real thing is qualified by either a or b.

x = the number of possible instances

An instance is a more-than-one. An instance never arises as one, since one requires an other for its ability to arise to itself. Any posit which argues differently merely proves this instance is true. That is, the definition is not true, but the instance itself is indeed true.

It can only be denied, but not proven so without the covert act.

An argument which does indeed argue something different, is subject to the condition of the universe, C.

C = (a+b) ^x

C is the entirety of possible universe.

Once this is found, only two possibilities arise:

The Real Material

And what we must then call

The True Object (Substance).

This fact is due to the redundancy of material in its possibility and impossibility, whether we call it material or use a different term for it.

That is, once we reach C, the true description of universe, then C becomes subject to being a condition of real material (either a or b).

Hence, it is not nothing that arises outside or beyond the universe C, nor other universes.

Rather, the nothingness that arises is merely part of the real universe.

This is true, since no possibility arises outside of its instance. For any other possibility, again, would be redundant.

The situation which confounds the reality of this situation is that such truth has knowable content, content that we may call substance, that brings into question the real condition of materiality (a+b) as a total accounting of the universe.

Therefore, since the true content of the real universe is not reckoned by or against or in relief of nothing, the true content of the universe is not simply everything, (as a platitude or truism), but must rather involve a different manner or orientation upon what real material objects are in themselves, and thus what information they are yielding to knowledge.

Two Routes upon or otherwise into things.

Unexpected synchronous object semantics

Be Your Own Rock

Everyday

Listen

……

Sometimes I feel that I am being drawn forward. And other times I am just making my Way, doing what I do because that’s what I’m doing.

Presently I am going through a phase of the latter.

I am not sure that I ever construct meaning intentionally. I never purposely sit down and make meaning from things.

Rather, I might be perplexed, or feel out of sorts, even lost, at times.

Sometimes I do ponder things like dreams, and a meaning will show itself.

Other times I’m not thinking about anything. And meaning still shows itself…

Such is the case when I opened my WordPress reader 5 minutes ago.

The beginning of this post shows the titles of the first three posts that were in my Reader.

——>

Naysayers and reductionist psychological Science congregants may point to all the studies about how the mind will make meaning out of anything.

And yet, the conclusion of those kinds of studies never tell us how we are able to come to that conclusion, nor why that conclusion should be any less random than the meaning that the subject gained from a series of random images or words.

If a person has faith enough to set aside the psychological proof that a mind is just assembling random meanings into a string of meaning at all times, then I really have nothing to say to them philosophically, because they have not looked deep enough. They have only stopped where it suits them, as I say, for their faith. I have no criticism or argument to give them; for why would I critique or bombard someone’s faith?

Nonetheless, If I wish to take those psychological studies for what they’re really telling me, which is to say, where I do not hold back, I do not stop at my faith in what I already believe that I’m coming upon, then I might ask further:

What series of random events has coalesced in such a way to allow me to be presented to that particular arrangement of phrases or pictures that we are deciding is random?

Against what sense of truth are we deciding that any arrangement of pictures or phrases or words is random, such that the meaning that I am making (in that case) has no real basis? And is thus meaningless?

Basis Truth

I could go on.

What these kinds of questions tell us is that science is not giving us truth of the universe. Rather, what science is likely giving us is merely a reflection of our culture, of our ideology, of an ability of mind, and not the mind itself nor the universe that arises in truth.

I say this not to resort back to relativity or mirror (or mere) opinions, or subjective perception. I say this to point out that if we reject all those routes into reality, we must find that indeed reality did not disappear, but that there is a truth which can be known which does not reduce to real faith, as I say, To the religion of modern ideology.

Again and again as I said elsewhere, I’m not saying that faith and religion is inherently bad or that it needs correcting. I am merely suggesting that this is the way that consciousness functions. When a person comes upon the truth of how consciousness is indeed functioning, what is able to happen is that the way we participate in the real ideology changes.

It is then possible that it is not so much that we make meaning, but that meaning is what we are. And further, that what we are is not separated from the universe in which we arise to meaning. A reduction to individual brains is able to be come upon and is indeed able to derive necessary reason and rationales. However, An opening of that same system reveals that there is a truth beyond that kind of limited orientation upon things – but a truth that the orientation upon brain/mind religion implicitly rejects. The religion of the scientific mind rejects any knowledge that itself does not support. That is why it is a religion: Becuase there is other rational and knowable knowledge that does not adhere to its cosmological mandates.

Again: this is not to say that reality and knowledge about it is not real or does not function; rather, it is only to say that it is indeed real and refers to real things, but not true.

…and further commentary.

Last year, I published a review of Sbriglia and Žižek’s Subject Lessons anthology, a review that can be found HERE. Sbriglia’s response has just been…

Russell Sbriglia responds

Thanks Doctor Zamalek.

Here is my small comment.

Note: I have not read the book but I am buying it presently. 

My comment is strictly on the contents and links of this repost.

It appears that there is a division that is made by the comments of this book That contrasts authors and arguments in a way that on one hand, I understand, and thus engage with as a sort of philosophical endeavor, Yet on the other hand, reject.

As we will find in my work, which I undertake from a counselors philosophical perspective, and not a philosopher per se, I enact a partition which groups components of the universe in a manner whereby nothing is excluded. Which is to say, the only thing that is excluded is nothing, which is always a moot point in its essence.

If nothing is not a moot point, then we are no longer talking about nothing but we are either talking about the material which constitutes nothing, or we are talking about the object of nothing. Beyond those two categories there is no other way to truthfully grasp what we might be referring to when we use the word and thereby understand the word “nothing”.

But that is a the point that is addressed by method and not by confronting the point itself.

The Conventional Philosophical Method

There is material and there are objects. There are ideas and there is reality. And then there is truth. If we are to be honest with what is happening, nothing significant arises outside of these considerations. In the context of my work, this is to say that everything else that we might talk about is real. The conventional method concerns what is real in contrast to what is true.

The Question of Truth

The various proposals that arise through the subtle contours of phrased definition, are subsumed in a kind of assumed methodology. This methodology perpetually avoids itself as an object of critique. This is to say that what we understand as philosophy in a general way is never confronted; in fact, the method is so assumed as integral to knowledge of reality, every philosophical argumentative subtlety given under the auspices of academic and intellectual production is able to be located and described to a commonality, as evidenced by this paragraph.

Hence, that which is transcendent the philosophical proposal is inherently excluded from its own kind of analysis by virtue of the fact of its availability as knowledge.

Yet also, that which is transcendent is able to be appropriated by knowledge, but this time, in fact again, necessarily excluded from the previous epistemological iteration.

The total epistemological description of this constitutes what is true of knowledge itself, that is, despite that typical philosophical method that perpetually avoids its own contradiction and constructs ideological labels to battle against its failure.

Flat Ontology is an idea that arises in some contemporary realist philosophical circles.

These circles amount to an example of how what is true and what is real is regularly obfuscated in the course of the real conventional method.

By the description inherent the necessary presentation of such semantics reveals a true description of what is actually happening in the universe despite, as well as inclusive of, the real arguments.

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