Use the corona-lockdown to see yourself in the world

HERE reposted : actually wanted to post this in 7 weeks, but because I see the population getting nervous and impatient amongst lockdowns and because it is my …

Use the corona-lockdown to change your life forever within 6 weeks

——————The re-post here starts out good; I like the introduction. The “solution”in the meditation practice, on the other hand, is up to the reader.

“Take what you need and leave the rest.”

Personally, I am not in a place Where I am able to understand and apply such practices as framed in a way such as this re-post does.

There is no argument that can be made to me, and I feel if we are honest with ourselves then there is no argument that needs to be made to me because If such practices were valuable and vital to my existence and being then they would make sense to me and I would practice them.

Ok.

However;

The beginning of that repost talks about how so few people see that the world is their own reflection. And then it gives a meditation that can help people to see the truth of the situation, or be free or whatever.

For me, it just reminded me of the philosopher/psychoanalyst Jacques Lacan.

In particular, if I am not completely misinterpreting his ideas, yet accompanying them with the sensible extrapolations of time:

The modern world of individual identity is based in the state of alienation. Alienation can be said to be brought about through an identification with the image. In Lacan’s idea, The child sees its reflection in the mirror and identifies with the reflection. It is called “the mirror stage”. The modern world, the modern social world, can be said to be caught in the mirror stage.

Identifying one’s Self with the image, is itself the ontological state of alienation. This, in a way, disembodied Self thus looks back into the Real world with anxiety, or angst, for it is unable to overcome the trauma which has occurred in the formation of ego around the image as it views its originating body. The non-Self (image) thus erects a fantasy to help relieve the trauma. It there by does not see its actual Being in the “non-image” but indeed sees a world that is not itself, which is in Lacan’s terms, the imagined world, ie the (modern) fantasy.

Symbols thereby become a sort of fetishized substance, a magical device, which are understood by the alienated identity to be able to bring the world into communion or coordination with its non-Self. This situation develops as a Marxist dialectic called ideology, but is what Lacan calls a “mistake” or “misunderstanding” of, what I call, the Truth.

The Truth is that the ideological world is ultimately the Self occupied with a mistaken identification, and this alienated state thus reflects the world as not the Self. Which, ironically, is the Truth.

Hence we have a segue into the meaning of Kierkegaard’s critique of Hegel: The irony of the “either/or” ontological question is that the question (as method for coming upon the world) itself is based in a mistake. As well, the imaginary “truth” which reveals itself at once as ideological as well as a way to overcome or get outside of it (revolution) arises in the encounter with the symbol because the symbolic world and the imaginary world are indeed what allows for the dialectical and thus ideological world to appear and function truthfully. So it is the Real world is that which actually is “absurd” with reference to the symbolic-imagined fantasy which arises through trauma as post-traumatized identity (modernity), which replays the originating trauma through disembodiment (reason, idea, etc…).

The issue thus is less how to overcome the fantasy, and more how to deal with the originary mistake which manifests through shame as trauma, that is, the inherent vacillation of guilt, shame, and anxiety that arise through the basic ideological default of existential choice, what Kierkegaard calls sin or despair to will to be oneself. Which is then the basic offense that The West in general knows colloquially as original sin.

Today, though, often enough, this kind of discussion is discredited outright in the move toward an ideological importance of reality. This is due, then, to the basic denial that arises when individuals (but the world, society) find the symbolic way through the trauma is closed off. Hence the fantasy routes modern individuals back more firmly into the fantasy, such that the questioning itself becomes blocked (PTSD) as, now, an ideological mandate: A true religious commandment (again, see Kierkegaard): Thou Shalt Not…

The alienation is thus overcome through a new religious devotion to the truth of the fantasy. The dialectic which then will arise is de facto a continuance we know as PTSD.

There is much more to be said here, but we can get much of it through Slavoj Zizek’s Philosophy.

A Comment on Ontological Equivocation and the Possibility of Plurality.

The thought of Plurality came to be right now in coming across
Graham Harman’s plug for a couple new Object Oriented books. In particular, the ideas of Tristan Garcia, the “Life Intense”.

Now, I have not read hardly anything of Tristan; what I have read sort of left me pondering. Now, I just read the summary of his book, I think I know why it is weird: I do not agree with his premise for the book, and, I guess, then, his philosophy. Again, just judging from what little I have read of him and then the summary, his view upon the world is totally different than what I see; I simply can only relate in as much as a believe that he is reporting on something honestly. 

This attitude of mine then is not about what argument he might be making. In fact, any argument he would make, I think, would be circumstantial, merely me considering how interesting it is that he came up with a philosophy on these equally interesting aspects of existence that I never encounter —

Or !

..that I may have already encountered. How could this be? It appears to me like he is reporting on something that I might have already reconciled. I can’t really know if this is true, though, because I will never encounter him except through his books, which already come to me as accounted for, on one hand, or, speaking of something that is merely interesting on the other.

So, I cannot discount his experience or his philosophy. It must be totally real and valid. Thus: whatever ontological proposals he makes is of another and different existence, one that is already contained in the proposals I make as a sort of foot note, a ground, if you will, but without the ontological argument. But further: That that footnote I might understand, is not a foot note in the condition of things for those who would see his proposals as significantly new. Hence: Plurality.

It is non sequitur to reduce his proposals to a necessity of mine, for, as Harman has suggested of things, that would be an overdetermination of the object at hand. His must then lay equally valid and real as mine.

OK, now that we might understand that strange coincidence…on to the significance of Ontological Equivocation…

reality_website_seasonheader_v1-1

“Even though there is something out there that is not the world-for-us, and even though we can name it the world-in-itself, this latter constitutes a horizon for thought, alwaysreceding just beyond the bounds of intelligibility.”

It seems I am beginning to give examples of philosophical analysis. Which is to say an analysis of philosophy, that non-philosophy has granted us but also my own work has seen an ability or propensity towards.

I got this quote secondhand from a re-posting of another blog (cite), and I’d like to point out some inconsistencies that indicate a religious posture and its attempt to bring everything under one philosophical ontological envelope.

One of the difficulties that comes with taking such a posture towards philosophy is that for other philosophers I would first need to establish myself as credible through their particular methodological paradigm; I am indeed working on getting legitimization to put some letter after my name for this purpose (right now it is: MACP:)) This is to say that the first defense of all philosophies that would be analyzed in this way would be to say that I do not understand what they are talking about. So in order to get to this point, a sort of ontological pivot (or break) has occurred such that there really is no ontology that I need argue any longer, As philosophers go, one first would have to believe that I understand the argument in question.

a further quote quotation from the same author is:

“The world-in-itself is a paradoxical concept; the moment we think it and attempt to act on it, it ceases to be the world-in-itself and becomes the world-for-us. A significant part of this paradoxical world-in-itself is grounded by scientific inquiry – both the production of scientific knowledge of the world and the technical means of acting on and intervening in the world.”

Indeed, the world in-itself is a paradoxical concept, but I do not think his conclusion necessarily follows. This is to say that due to the paradox, the confusion must follow one of two paths, his path being one of the two.

This is to say, that the moment we think about the world in-itself we are left with a choice as to what we want to use as criteria for what path we should take. Then, the main issue that we face is if indeed we see a choice, and the fact that most often no choice is understood to be presented. If this be the case, then we have the basis for a contradiction which usually follows philosophers into their mistake which then demands an assertion of essential identity over the plain existence of the thing in question.

In this case, the choice is presented as a question upon the traditional philosophy of the West; namely, that the tradition has voiced and presented the situation in such a manner that makes sense such that I have only to make a choice upon this sense. The basis of the sense is not there questioned; it is intact and intutively sound: We can make no choice upon it. So, when we have done our studies and find all the secret knowledge hidden in plain sight of our sense with reference to the tradition of the Big Names, we come to a necessary conclusion: In this case, as soon as we think of the world in-itself is ceases to be the world in-itself and because a world for-us.

The non-sequitur involved in this conclusion is not found in the direct argumentation but is indeed embedded in the conclusions that have been already gleaned from the traditional understanding of the philosophers, an understanding that I say is a mistaken understanding, or more correctly, a different orientation upon things. Yet, in fact, if we are to stick with the tradition of the philosophers, it is mistaken in a manner that no argument can reclaim. Due to this phenomenological misunderstanding, what occurs through this orientation upon things is a receding of thought –indeed a withdrawing of subjectivity — into what 20th century philosophers called ‘world’, such that eventually we have philosophers involved in the assertion of ‘their’ world of sense and logic as though it indeed reflects the actual existence of the ‘our world’ or ‘whole world’. This is the paradox discovered in the above quote. We have a complete myopia of thinking for the purpose of asserting ‘world’ over ‘world’ as we understand that the intuitive meaning of terms that I have gleaned should amount to an ability to create more terms and associated definitions that will one day prove ‘true’ about the discrepancy that I have noticed of my phenomenal truth as I have faith in the given method of argument. I submit, also, that this is a mistaken understanding of what Badou has called ‘fidelity’. It is through this mistaken kind of fidelity that we have the basis of the problem that ‘patchwork’ (cite) deals with; a taking to the absolute ends the problem of the 20th century psychoanalytical philosophical mistake but without the problemization of self-reflection which should accompany all philosophical endeavors. The analyses and proposals which stem and proceed from this mistaken orientation upon things follow necessarily, even as those involved cannot see beyond their ‘intuition’ of the truth of things to say that it is ‘new’.

The world in-itself is only paradoxical under certain conditions; it is not a paradox to knowledge itself.

***

I wonder if Graham Harman or Tristan Garcia will ever read this. I suppose not: Plurality. lol

Post-post-modern-modernism: The Mistake of Irony; Or, The Ironic Mistake.

Perhaps a little bitty on postmodernism and the, what could be labeled of our current situation, post-post-modern-modernism.

Here are a couple links that roughly define the conventional problem I will address in this essay. The first is a little less ridiculous than than the second. The first offers us an argument for why postmodernism is not dead, but is rather the condition upon which people find a new agency. David Foster Wallace is talking from so far down the conventional hole – at least, that he was at some point- his polemic reveals how deep his confusion is or was, as the case may be ( no disrespect intended).

http://partialobjects.com/2011/08/what-comes-after-postmodernism/

This is not to say that there was not this postmodern thing-era that these authors are talking about; it is also very interesting, and possibly ironic, that postmodernism has been seen as first represented in architecture (so says the first link). Nevertheless, the era was the conventional reaction to a large misunderstanding that continues.

It is not difficult to find a link between Constructive Undoing and postmodernism, especially with the irony/convention duality that has arisen here. So, in light of this parallel, and that irony is too often defined to postmodernism through deconstruction, sarcasm, posed apathy, withdrawal, multivocality and the like, as well that irony does not stem from any sort of reaction (though pm may) as it merely takes the proposed new as old hat, as already given before it became new, one has to hit it straight on, as a tangent, one might say. As the post of the link says, with “arms folded tight” one continues to lift; irony works, despite the conventional reaction.

We should look into this reaction. To do this, we will use the framework of the definition of irony, taken from Dictionary.com ( as of spetember, 2013) since the typical conventional misunderstanding involved with the coupling of irony and postmodernism is at play; the reaction allows postmodernism to be placed outside of its ironic bearings.

[Note: This essay is a shortened version.]

Irony:

1.)the use of words to convey a meaning that is the opposite of its literal meaning: the irony of her reply, “How nice!” when I said I had to work all weekend.

Literature.
A.) a technique of indicating, as through character or plot development, an intention or attitude opposite to that which is actually or ostensibly stated.
(especially in contemporary writing)

B.) a manner of organizing a work so as to give full expression to contradictory or complementary impulses, attitudes, etc., especially as a means of indicating detachment from a subject, theme, or emotion.

3.)Socratic irony. (which is defined as feigned ignorance.)

4.) dramatic irony.

5.) an outcome of events contrary to what was, or might have been, expected.

6.) the incongruity of this.

7.) an objectively sardonic style of speech or writing.

8.) an objectively or humorously sardonic utterance, disposition, quality, etc.

Generally, all the definitions reiterate the fifth definition; basically, the opposite of what is expected expressed in the various arenas. (A) and (B) are literary devices of turning plot or meaning. (3) is an idiomatic expression of the complete misunderstanding of Socrates, a one-sided view. (4) is little more than (3); (5) restates all the definitions. (6),(7) and (8) are the key definitions, the ones that have been elicited from the most offense of irony, in the postmodern sense.

The really interesting thing about irony is the absolute comedy of its seriousness; in all seriousness, this is the most offensive aspect of irony, and is the reason postmodernism has become a kind of stigma in philosophy, a kind of joke for modern thought so much that it had to ‘die’. Where do I laugh? Where do I nod? How can I tell if what is being said is really meant for what it says? The irony never ends, and everyone wants ends. Most every one wants to be told the punch line – but not overtly; everyone wants to be in on the joke. But the joke and the deep meaning are one in the same; if you have to guess or wonder, then you get embarrassed: you are offended.

Though I can’t be sure about the intent of definition number 6, I assume it refers to definition number 5. In fact, unless it is a type-o, the definition is probably intended to mean irony as the incongruity of what is expected and what actually occurs, in distinction to def. 5 where irony is the “outcome”. If I say I am a liar, and then I lie, the irony could be not very ironic or be very ironic depending on what has been signaled, but the incongruity of this is that one would have to guess, that is, unless the liar while telling the truth were indeed poetic as he lay, for then he would indeed be lying. But what if he were telling the truth?? As it is, the definition number 6, as a definition for irony, is quite ironic, because none of the other definitions reference the other definitions, but we are expected to see that number 6 does. It is a simple pleasure then to think that the authors of this definition included just this presentation (of 6) as a particular definition of irony because probably the best definition of irony is the incongruity of this, as it is not only a definition, but also an example. And just as such a simple pleasure could be a proclivity of some people, this paragraph itself will find many quite fed up and see no humor or pleasure in this exposition; they find it corny or even lacking in a certain finesse or refinement, or perhaps they find it too subtle. Yet it is just this kind of insensitivity or intolerance that seeks ends, that, if not indicated to the punch, will develop a position highly distanced from it, the ironic move so lowly and indistinctive as it is patronized.

Such a humor is of the most inside that one can fathom, so it is no wonder that most cannot help but develop a resentment concerning its irony. To them, they are being made the butt of a joke; like some sort of transcendent wit they miss, they maintain their seriousness as they pull the heavenly act down to their mundane decisions and proclaim and accuse and dismiss. It is not a wonder postmodernism has a bad rap; the dense can hardly hold a tune, let alone wish to appreciate the finest symphony in the world without the liner notes. Grinding their teeth together they talk lightheartedly and then seriously about this and that fashion, all the while truly being the object of ridicule that was never intended for them except that they made it such. “We are not laughing at them, we are just laughing,” and they have much more serious things by which to set their recreation.

(7) and (8). The definition of ‘sardonic’: characterized by bitter or scornful derision; mocking; cynical; sneering: a sardonic grin. In other words, the distasteful, ‘dark side’ of irony: “objectively sardonic”. The attitude behind this irony is an anxious individual, almost despairing of the world. The irony is a type of ‘sick’ humor; his denial is palatable. This one has come close to his theoretical, indeed actual, demise and spits out his fate upon everyone and the world (the objects) because it is the world. Ironically, the world has let him to know, and he doesn’t like it; he doesn’t like being dominated but he has found his distance from it in one of two ways: a) The world is shitty. The world of history is not the place of his childhood dreams; it has brought everything opposite childish happiness had more than hoped for. He wants to be free, but his conscience tells him its all a sham, and this is known to him due to the world’s history coming upon him. The oppressive world. b) His attitude is justified in righteousness. The offense of the shitty world is countered by the nobility of human presence: the world is great, it is working in his behalf. This nobility is held in countenance for the world, but soon the world rejects it, it counters every move. A suitable image must be maintained; the oppressive individual. In both, the object is prominent; in (a), it is the object proper to convention, in (b), the individual, the subject-object, the subject of convention. Whether it is in reference to some ‘childhood dream’ or the ‘grown-up’ approach to reality before him or her, the motion is that the nobility rejects the rejection and the world crumbles; it deconstructs because the individual is no longer complicit with the world, but again, offended by it. The individual perpetually lives in a fear of his own making, cast upon the world that is surely going bad from the activities of himself – if only he could just leave, or, can he save it in time!

*

The reaction here is ironic; the ironic-sardonic postmodernist and the individual that sets postmodernism to a proper era are both implicitly involved in the conventional reaction. Consciousness, by its very nature, is a retreat from the world; perhaps more precisely, the world is consciousness’s retreat from existence. The individual who is being ironic by realizing that the world of the great (at least, modernist in the last, but conventional in its beginning) human history has brought itself to destruction, is reacting not to the world, but to her inability to reconcile it to her knowledge; her knowledge does not ‘reach’ the object. The reaction is completely of alienation, which is to say, the individual is not alienated due to some historical social motion where she is offended at the state of the world and so withdraws from it, but rather the individual is alienated from herself due to her rather un-ironic belief (faith) in the oppressing thing of the world, that is, that there is this world, which is reality, the conventional world of the true object. This is not so much that the world brought itself to its own destruction, but that the world did not destruct, and this is to say that the world did not find solution, but that the world is insolvent. The result of the world finding a new way due to the old way not working, or bringing itself upon destruction, is not finding a solution in this new way, the result is that the new way is exactly the same as the old way, that the two ‘ways’ could not but have caused and resulted from each other necessarily, that the causes will be found conventionally. The reaction is thus not of the world but of the meaning that the individual has derived from it, which contradicts that the human was ever part of the world in the first place. Then the reaction becomes dismissive, yielding the ‘that’s just life’ tail. Asserting the priority of beliefs and their function for finding ‘the good’, the reaction wields the power of resentment in hopes of stifling and ending all dissension.

The belief itself, the act or motion the term ‘belief’ signifies of faith, is what creates or allows for the alienated individual; the condition of the human being in reality is the separated individual. This separation, basic to the individual, is what constitutes freedom, the great future of progress, as well as its complimentary spiritual form of union (yoga) and ‘return’ (Christ, messiah, or ‘anointed one’; the motion as ‘to anoint’ connotes a uniting of separate substances, yet where one significant or uncommon element is rubbed on a regular or common element, and in this moment the two are transformed; the blessed oil becomes merely oil, the common, significant. The misused idea of ‘karma’, so prevalent in the West, falls in here also.) Nevertheless, it is recognition or realization, a coming into knowledge, that develops ‘alienation’ as a lived experience. But the inherent and unavoidable condition of human consciousness is separation.

Anxiety and despair over such a realization is usually understood to be relieved by two moves, though there are really three; the first two are conventional. The first is denial, where the realization is avoided. This reaction replaces the old with the new as part and parcel of willed, reasoned progress. The initial problem here is replaced with the solution that is human agency, the negotiation of parties, be it spiritual negotiation or mundane. The second is insanity. Both of these reactions are complicit in the resolution to the problem, since there is no true overcoming of the discrepancy; faith in reality accomplishes this feat through denial; hence, denial and insanity are the only real options. I emphasize real options, in the sense that I have already been developing conventional faith; anything else is absurd, insane. Thus the third option is the non-conventional, the ‘not-real’ option (Francois Laruelle might call this the Real option); the reconciliation that can come only does so with existence, through the experience of irony: denial and acceptance become not mutually exclusive.

The human being in existence cannot but help behaving in the only way it can: ultimately determined in every activity. But this activity, this existence, is also human consciousness; it can only behave the way it does. This is to say on one hand that consciousness does not behave or operate in any way separate from the behavior of existence, but also on the other that its operation is to have a world that is sufficiently separate from itself by which it can then perform its functions, and these are exactly formed and allowed for through the partition we call free will, that is, choice. Human consciousness must have a true object, it cannot function without it, but in order for there to be a true object there must be a correspondant of at least equal stature, and this is the individual thoughtful human being. The evident aspect of consciousness is thought, and is itself a mode or motion of the existing universe. Thought thereby retains an effectively universal operational structure as part of its nature, which is to say, the processes and features of knowing resonate the very motion of the universe as course, which is unity. Yet unity, unfortunately for the individual, can only exist by separation; only in the condition of separation can a notion of unity have meaning. Separation and unity have a significance for the meaning making existent human being; the tension or motion thereof, which is vacillation, is not allowed in the progressive reality: reality relies upon the equanimity of subject and object as real things, absolutely true objects, and its privileging of either dependent upon the circumstance at hand as the circumstance is foundational in indicating progress.

Stepping back from this, we can say nevertheless, once the equilibrium, or symmetry, of the statures of true object and thinking subject are upset, existence effectively takes over its proper imperative, that is, the sanctity of the true object begins to fail for knowledge, and knowledge likewise is compromised of its ability to ‘hold off’ the encroachment of the operation of thought upon itself: consciousness then must uphold its existential operation, as its foundation is the differend between thought and object, and the reduction of the knowledge of the object to the object of knowledge eventually brings thought into a consideration of itself, as an object of itself. Only in the balance that holds the (inner) subject and (outer) object at sufficient distance in consciousness can one say that the objective dominates; psychology is the conventional method that attempts to keep the distance of thought and object, to maintain the balance. Once this symmetry is lost, however, the motion never falls toward the object, the motion is always toward the knowing subject, falling in upon the subject of knowledge until consciousness almost comes upon itself and faith is reestablished; this can be called, what is typically known as a ‘psychological breakthrough’ or a ‘spiritual experience’. Where it indeed truly comes upon itself, we call this insanity or death. Where the individual is incapable of functioning constructively in the group of humanity, conventional reality is upheld by the group through a faith that functions to keep the balance and maintain the symmetry of the subject and object in knowledge, as an objective aspect, and thought, as a subjective aspect, which is to say, in knowledge that such an individual is insane defined as a true object for the purpose of establishing the standard for the individual: the subject (subject-object), and in thought for the purpose of establishing the objective standard of reality: the object.

*

The usual reading of postmodern exposition is contained thus far; not for a reiteration of it, but to a step from it. Though more than a few authors either contributed to the development of postmodernism, or step from it, to offer their version, I address two authors here: Jean-Paul Sartre and Francois Laruelle. Through a particularly conventional lens, each offers a stating of the point of contention, a reiteration, as well as a reconciliation of the ironic problem, while saying, really, ironically, the same thing. The punch line: the discrepancy (the individual is established in separation) is solved through an assertion of essential freedom. Again, this is to say that both proposals arise through a denial of existence and an assertion of the true object. This, in effect, is the definition of what Sarte terms “bad faith”, as I have argued of Laruelle in the Direct Tangents of Constructive Undoing.

Sartre’s points are foundational. The reduction of thought to an object of itself opens meaning to an ‘abyss’ of freedom, where meaning comes to its own essential lack. To (here now) reiterate the foregoing, the essence of meaning (if we can say there is such a thing) is seen to be vacant, void, nil, as Slavoj Zizek has said of the subject. This knowledge of contradiction, meaning that is no meaning, causes the individual angst, or Kierkegaardian ‘despair’; in my terms, the individual understands that the reality through which he or she was moving, that has been established and motivated through basic, what was before thought, true tenants of reality, true objects, is found to be not true. Sartre’s move then is to ‘revolt’ from this ‘nothingness’, since the individual supposedly sees now that meaning is arbitrary, and thereby find true freedom because the individual sees that he is no longer constrained by any essential, determined, or otherwise actual truth of any matter whatsoever.

Laruelle, if we are able to set aside the conventional-temporal object for one moment, where Laruelle builds his non-philosophy due to Sartre’s and others’ ideas before him, we may find his address through what I shall use as his basic idea. While all of his terms interact and compound upon one another to indicate the same thing, which is the point of contention, his ‘unilateral duality’ works to indicate the last conventional object. The ‘future Christ’ he terms as a culmination or basic differential which allows or accounts for the total meaning of, what I call, the scheme of meaning that is conventional reality, the meaningful organization of true objects. By summoning total meanings of significant oppositional objects, his critique of philosophy proper reduces its operational terms to explain conventional reality; he limits conventional reality to the arena of ‘philosophy’ for strategic reasons, and calls the consequence or result of this reduction the ‘Real’. Using the idea of future Christ, his reconciliation poses some sort of radical agency – mind you, ‘agency’ has been likewise re-situated in non-agency – that, one is to gather, comes about through a proper understanding of reality. The reason he can appear, as we say, ‘in the last’, is the real and the Real remain for him ‘lateral’ or maybe better, parallel but are situated more properly upon a parallax. The freedom of Sartre is similarly re-situated with the ‘radical’ form of knowing and proposes some more evolved state of humanity.

Again, keep in mind that I am presenting a typically conventional reading of these authors, that the fact of their presentations are routinely and faithfully, in Laruelle’s terms, ‘made into another philosophical object’, a representation of the point of contention. The problem is at all times conventionally upheld for reality, Real or free. The problem is not the presentation that these authors enact, but the re-presentation: the overcoming of the true object is impossible for conventional reality.

Hence, perhaps a better rendition of the matter at hand can be better situated to address the impossible. To put it directly into conventional grasp, we might then see that to confront the impossible is a matter of insanity.

*

Yet before we venture into the impossible, I would like to offer a small quote from Thomas Nagel, and his effort from the possible, of staying in the possible:

“However, I do not find theism any more credible than materialism as a comprehensive world view. My interest is in the territory between them. I believe that these two radically opposed conceptions of ultimate intelligibility cannot exhaust the possibilities. All explanations come to an end somewhere. Both theism and materialism say that at the ultimate level, there is one form of understanding. But would an alternative secular conception be possible that acknowledged mind and all that it implies, not as the expression of divine intention but as a fundamental principle of nature along with physical law?”
~ ‘Antireductionism and the Natural Order’, in Mind and Cosmos, p.22.

One should see that Nagel’s situation is nothing larger than what Soren Kierkegaard offered 160 years ago: Is there a teleological suspension of the ethical? For the question Nagel asks here is nothing greater than conventional, though he might be trying to indicate something more (we shall see). Nagel is asking if there is a way to bring the remnants or basics of the bifurcated real meaning wherein we have idealist subjectivism and religious transcendence/immanence versus materialist objectivism, into a scheme of meaning that does not indicate upon such distinction, which is to say, does not reify the insolvency. The answer is: conventionally, no. All human reality depends upon the duality of meaningful categories; the real is the universal is the ethical. The answer ironically is: yes.

The Problem of the Dialectic: Convention, Reality and Irony.

The dialectic, as I have said earlier, cannot be taken too seriously. For when it is, the break that has perspective finds the levity that brings the truth of the matter over the impending doom. Yet when things have become so serious, it is only because I have been presented with my self and the truth and I wish to hold to my faith, my salvation of true things. When I try to suck from the matter something so thick with seriousness, the moves I have reduce the possibility that I have come wrong, and I am squeezed with apprehension. It is then what I do with it is significant; but the state of affairs often shows that what is significant does not matter, so what is really significant is that I proceed even when no one is looking or cares. If I had a choice then I would probably care and the whole thing would become a circus; but perhaps I’m not realizing just what a master of ceremonies I am, or have become.

*

One problem in reading a true critical exegesis of reality and truth through the dialectic, has to do with the tendency of people to read argument as if there is an absolutely true object to be discerned, that this discerning must be of an ‘either/or’ nature, that indicates a decision. This decision occupies, or is situated within a singular and particular horizon. The difficulty, then, in reading essays such as this one, but any writing really, is that the meaning taken is offensive to this orientation. The situation is this: The points I bring appear to contradict what is apparently obvious, and so the individual either sees the points as exteraneous to their activity, interest or ability, like I am involved in a division of labor, i.e. computer science speaks a certain jargon that has nothing directly applicable to mowing lawns, and so I leave what involvement their talk has to do with me in their capable hands, or, they see what I am talking about as complete nonsense.

I should point out that there is no manner of speaking that can remove the reality of, say, a rock. I can of course, as I suggest in an earlier post, talk about how there is no amount of descriptive talking that will ever gain the rock. These two statements show how the problem of the previous paragraph takes place. People want to find either the first or the latter as true; if both are included, then the assumption is that the operation of the first is accounted for by the second and the second involves a division of labor. Yet, if one is taken as true, then the other must be not true, or ridiculous nonsense. In both of these meanings, the nature of facts is misunderstood. The fact of the rock is that it is there; another fact of the rock is we cannot know of it in-itself. The orientation that involves facts with the discussion founded upon a division of labor is of the conventional methodology, of conventional reality.

Reality is real. There is no more or less real reality, and what is not real is real in so much as what is not real is really a part of giving us what is real. There is nothing more or less real than reality but that which is real. Within reality (we cannot but move within reality) situations are presented. Outside of what is presented is that which has meaning, and this meaning discerns what is real and not real. Meaning is not before or after reality, but reality cannot but involve meaning. In so much as I then have been presented with something not real in this regard, i can only situate it by real terms. It is confusion or mistake that excludes by virtue of what is real, the true and false by absolute measure. This is all also to say that situations are posed, or posited, or are posed as they are presented but we do not know what is posed until they are posited. This situation is situated by Immanuel Kant as having to do with ‘the Idea’, ‘intuition’, and ‘the concept’.

Perhaps, a little Kant primer.

I will admit, right off, that mine will be a quite brief synopsis of his formulations, one that considers what is pertinent to this process here.

Kant was attempting to reconcile what he saw as superstitious ideas to what might be called more rational thinking; he was attempting to develop a more true metaphysics. His “Critique of Pure Reason” lays out the problem as well as the conventional solution in its title. His base is that there must be a type of reasoning, or ‘reason’ as in rational thinking, that is ‘pure’. There must be a type or way of thinking that discerns what is actually true of the real world, and he presents this ideal idea as “pure reason”. Keep in mind that his intent as a writer exhibited no particular consideration of irony in his theses, and this (ironically) set the stage for the possibility of convention, as I develop the term. Nevertheless, his ‘Critique’ can be read from opposing camps: (1) Kant was critiquing the very notion that there might be a ‘pure reason’. This stems from the apparency that every one has an aptitude for ‘reason’, though it may seem ‘irrational’ (for now, we set aside the more current ideological, modernist and post-modernist assertions that developed after Kant), and that everyone has a ‘pure reasoning’ behind their assertions of truth, even those ‘irrational superstitious’ ones. In this respect, he can be understood as bringing into question this assumption not only as it might be understood of unique individuals, but more so as the capacity of individuals might be captured under an umbrella of a common human capacity or ability, an ‘absolute’ Pure Reason. (2) The basic presumption of ‘rationality’ is upon a ‘Pure Reason’; his theses can likewise be a critique from this rational ‘purity’; he is thereby staking a true world upon refuting the ‘superstitious’ reasoning. See also that the term ‘reason’ can mean purpose, as in the reason we are discussing… as well as ability or capacity, as in listen to reason.

All of these approaches in reading his “Critique” includes his analysis, at least what is necessary; what is sufficient of his theses reveals his limitation, which is the noumena. The noumena is proposed as the object in-itself; his thesis sufficiency is a reconciling of the noumena and knowledge.

His proposal that is relevant here; If there is a ‘pure reason’ of any sort, then we human beings must have access to it, for if we cannot, then there is no speaking about it. Such access can be implied in experience and this, for Kant, is ‘the Idea’. Because such an Idea is only intuited, he brings in another notion, that by which we can infer the Idea in experience ‘through the senses’, which is then ‘intuition’. Then, the inferred and the inference comes together for knowledge in the ‘concept’. He proceeds to critically explicate the implications of meaning upon this base. He develops what ‘a priori’ and ‘a posteriori’ can mean involving also ‘analytical’ and ‘synthetical’ modes of knowing. The analytical has to do with ‘analyzing’ what is already given, supposedly by the ‘pure reason’, through the Idea, intuition and concept; the synthetical has to do with ‘synthesizing’ what has been derived from analysis of the given, the logical consequences of merging two ideas. Kant situates these activities through possibilities of their arrival ‘prior to’ or ‘after which’. Eventually he comes upon ‘imperatives’ that can be ‘hypothetical’ or ‘categorical’. A categorical imperative amounts to ‘what can only be done according to the pure reason’; a hypothetical imperative are those situations in which we may have an option, such as if I am thirsty I may get a drink of water. But, we come upon his limitation as his qualifiers of both these imperatives is contained within moral contingencies of activity, which is to say, of choice. The Idea is then that which is inferred by the intuition, which are then implied retrograde by the concept. The (small ‘i’) idea is that everyone has something ‘inside’ like a thought, but these thoughts do not come into actual play, in the real world, the ethical world, until they form a concept. The whole world thus concerns the object, the thing, the concept thereof, and so far as this world is an ethical world, that is, a world that exists as an interplay of activities but primarily as such activities involve behavior, such activities of human beings concern moral qualifiers of what one does or how one situates knowledge.

As an individual in the real world, it is not difficult to understand Kant’s motives nor his conclusions. It is commonplace that we have thoughts, these thoughts can be localized in ‘me’ or ‘you’, ‘I’ have thoughts that orient me in reality and the world; it makes sense that there might be a intangible Idea that has to do with an object, that I know of the object through an intuitive aspect of the mind that forms thus concepts. But part of the problem lay in the overdetermination of his (our) presentations, which is particularly conventional. His intentions were based in a type of brutal honesty that is not too often seen; he was not afraid of the potential that might contradict his preconceptions, and so his product ended up serving existence more that reality. The conventionalist – and I mean to point to the ‘philosophers’ of Laruelle, the conventional methodologists, the ‘philosophy of…’ people – would have Kant be giving us a method by which to dissect the ‘true objects’ of reality. Like learning math, they carefully and studiously learn how to discern analytical a priori statements from a posteriori synthetical statements and likewise hypothetical and categorical imperatives as if (1) the statements are really reflecting possibilities of true ‘out-there’ things, (2) that the mind is limited by its also being founded of an object (the brain or body), that knowledge is an aspect of information of an object, and (3) that the truth of reality (the true organization of the universe) can be found through applying Kant’s methods and other critically formed methods, such as the method evident with Lyotard’s ‘phrasing’ (see below). This latter application, by the way, was (maybe still is) responsible for much post-modern nonsense: the conventional misunderstanding of the point of contention activating catalyzing the intentive activities involved in discovering the truth by application of the method.

What Kant achieved though despite himself, is a cleft, a break, a ‘scandalous’ destruction of the world he was attempting to (re-)build. By undertaking a critical project based upon ‘conventional truths derived from Pure Reason’, he revealed that ethics is insufficient to establish the truth of the whole world through of the possibility of that world reduced to discourse itself. Hence, his critique that was intended to establish a particular rational base for activity in the world, not only disrupted the very Idea of rationality (pure reason), but did so through the assumption of a common rationality that ultimately lead to the disruption. This feat of existential motion that disrupts what it establishes in its establishing is called transformation, but for reality, it is called irony.

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The issue lay exactly here: there is indeed a thing there, say, a rock, and I cannot but speak about it. Lyotard goes even further by saying that even a silence speaks, he thus reduces the issue to the phrase, that even though a person may not actually vocalize about the thing, something about the thing is still being ‘said’.

Hence, we can situate Kant’s Idea, intuition, and concept. The problem inherent with his proposal had to do with thought, as thought is seen to be prior to, a priori, the world. A whole priority of ordering is thus established of reality, as what is real also designates the true world. Thought is central to this world. Thought, by this situation, appropriates all reality (this statement in itself is problematic, but), the inner and outer, and reality, due to this orientating placement of the individual subject, is thereby set in a true real duality of the ‘thinker’ and the ‘world’, a duality that calls for ethics and morality.

Now; it is just this type of stating of the facts that results in a reader being offended. It says to him, “here is the problem of the situation”, and the ‘problem’ means something must be wrong with the object of the situation, or the conclusions I state. In this case, I am taken to be saying that there is in reality no ‘thinker’, let alone ‘thought’, and no ‘world’ separate of the thinker, as well that the call for ethics must be somehow incorrect. But I am not saying this; I am saying that such an orientation, that is offended of this case, is real, but it is not true. By this I mean that reality is determined through a conventional methodology; conventional methodology is not ‘wrong’ but is absolutely necessary. What is mistaken is the placement of the idea of thought within the conventional scheme of meaning; the placement is real because the scheme says its necessary for there to be thought in such a manner in that placement, that thought can only be so in this way to be true. This necessity is then exactly what presents its fault – because, how could it not be necessary? The mistake of conventional reality is to answer: The methodology relies upon no knowable absolute base, and because this base is unknowable, the methodology that addresses or seeks the ‘ability’ is absolutely true, though through the methodology we can determine if the results of the method are false. Significantly enough, the conventionalist would deny that there is any absolute method, and would point to particular methods to show this, i.e. the mathematicians’ method, the plumbers’ method, the teachers’ method, the dialecticians’ method, the surfer’s method, the surgeon’s method, etcetera. But the base that is conventionally ‘unknowable’ is merely a situation of the term, because convention would have little problem with ‘knowing’ that the unknowable base arises with the human being existing in the world, indeed, that it is existence that allows for our ‘seeking’ as well as our ability to ‘seek’ – the seeking appears to have paid off with the absolute truth once again, as neuroscience, psychology, astrophysics and other sciences have determined and are determining, beyond a reasonable doubt, to know things beyond our ability to know (exactly: the true object of faith, the true relation of subject and object).The aggravation here is that these statements are typically read through one lens, so to speak, the conventional lens of truth, as Plato marks it, ‘of the greater position’. So we have a conventional situation where what is real is equivocal with knowing about an unknown, where a term (unknowable) is designated as real, which is to indicate a condition of reality, through the meaning of another term that is knowable (existence); together they form a conventional truth, to wit, existence is what informs humanity to what is real because reality accounts for existence. Another redundancy is found if we continue: Reality is that which allows for our knowing of existence, as existence unfolds in process to grant us reality. Knowledge, here, is always seen as a conducting catalyst of identity between the individual and the true object. The containing operation that equivocates reality with existence poses its limitation as ‘not-limited’ through designations of ‘true/false’, ‘either/or’, and this very limitation can be exhibited in many if not all real situations. The greater truth is founded in limitation, which, when addressed by the “phrase”, reveals only a conventional context.

This is not confronting any necessary context of meaning, since that by which context has meaning is the necessity of conventional method; the operations of the method have no necessary base of relations but that of the world, its object, and the world is real. So long as context is limited to a particular meaning of an object, to a particular (absolute) way of coming upon what is true, we have the redundancy that occurs with the ‘phrase’, that then necessarily moves into a specific temporal context, i.e. the ‘true universe’, that becomes, in one instance, the explication of the present existence, often known as ideological structure or a ‘meta-linguistic’ analysis, but can also at times venture out into the ‘spiritual’ or ‘scientific’ realms of matter, particles, waves, minds, souls, parallel universes and planes of existence (metaphysics and mythology), and in another, cultural critique that seeks to explain a proper course of activity, both thoughtful and behavioral, which then is the moral world that Kant Begins and ends with. Since ‘what is moral’ likewise is made into an object in this way (non-philosophy’s philosophical object), the individual becomes caught in an eternal negotiation of intent and motives based in momentary circumstances. The problem thus becomes intensified and increasingly localized as one attempts to circumscribe the world within these psychic and behavioral (discursive) realms. In the last conventional resort, the problem persists as a ‘world’ that perpetuates the transcending and immanent operations that was or is first proposed to be overcome.

Hence, we have problematized, again, duality, but reduced to its significant bases: the world or universe, and the method by which we engage with it, that is, the object and the subject, respectively. More so, we have reduced this duality to another duality (the non-philosophical quadripartite?), where the only object that exists is one confined the the dictates of an ethical situation. What this means has to do with what I have called the ‘subject-object’, the human being centered upon a true world that is discerned through thought, and ultimately the differend that is indicated by the division of faith from knowledge. For what we mean when we speak of the subject cannot but exclude or include the object in question. We cannot reduce the whole world to a single rhetoric of reality (ah, but we do!) and this is to say, where reality is reduced to a one universe, there we have exclusion, faith, and where there is at least two realities, there we have knowledge. But knowledge then can be that the subject is the meaning of the object as well as the topic of discussion, and as these conflate, the individual human being. Therefore, in so much as we have distinguished the significance of reality, we also find that knowledge tends toward an establishment of the truth where it might lack (of these realities), and is then again usurped by convention.

The issue is not about discourse as a bracketed phrase or context; Lyotard is speaking less of method and more of existence, of the necessary categories that extrapolate from any situation; which is, in his case, as well as mine, the point of contention. The dialectic is crucial here: Where the phrase may be operative for any reality, by contrast, context is a relation of meaning that defies convention while using it as a means; the point of contention can be said to be that base from which meaning springs out of context: the term. Lyotard offers us thus a rendition of the point of contention, reducing ‘reality’ to the present within or of or to discourse itself, showing how the ‘phrase’ can either encompass or lack its supposed subject, but including these motions into a proposed ‘non-lack’ or truth of reality (singular); his point thus presents convention. He leaves the differend to itself with reference to discourse, as discourse (the phrase) implicates existence. As a motion before the court, I beg to differ, and submit that, though Lyotard has fully explored conventional reality, its existential destructive motion, he comes very close but misses irony; the issue concerns the term, and a person’s orientation upon its reality.

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For those who might be where a full understanding of the issue begins, I wish to admit two things:

(1) Nothing has been discovered anew. In the same way that any object can begin the reduction to the same issues at hand, every ‘good’ philosopher worth its salt deals with the point of contention.

This is why I do little citing or relating of ideas; every other sentence I wrote would be filled with at least another sentence if not paragraph of citing and bibliography. Of course, this blog is mainly a working space, and future books and essays will most probably report the redundancy of authors’ ideas.

(2) Where I may differ is where every thinker differs in the discussion after the point of contention; but where I go further, I do so only upon the necessary results of the premises given in time.

It is not so much then that I may discover a new synthesis based upon a considerate analysis of the ideas of other authors, rather, it is that such authors deal with the point of contention, and so in reading I find out what has already been said of it, that in repeating, reiterating or ‘re-phrasing’ it, I may thus present something ‘new’. This motion can be said, thus, to be of the differend of the dialectic, which is, in every case, ironic. The reader, if s/he is keen, will then inevitably proceed to ‘throw out the ladder’.