The New Philosophy

The Moment of Decisive Significance took more than 4 years to write and publish, and it still needs edits. The Philosophical Hack the first and second parts took a little less time, partly because of how Nathaniel approached it.  Actually, The Philosophical Hack is not yet complete, so all and all, for all 6 parts, will probably take even longer than 4 years — and being that Nathaniel undertakes other projects, the last 4 parts will probably come out perhaps in 2030. 🙂

This is true philosophy to me.  Yes, philosophy can be understood as a commodity, a product, a piece of consumer good, but that is not what I think good philosophy does and is in truth.  In reality maybe it appears as something different…

Philosophy takes time, it is out of time, and it is thus timeless. 

It arises in time and out of time, but through arising in this manner, it is essentially of two ontological natures.

One of the points the Kierkegaard makes in his book “Fear and Trembling” is that Abraham had a faith that is beyond him; Kierkegaard says that he could never make the move of Abraham and, basically, this is why a person is in despair, sinful, as he says, in despair to will to be oneself.  Kierkegaard thus uses the literary figure of the Biblical Abraham to show the irony involved of Being a Knight of Faith.

His point is that when one is willing to be oneself never does she have the faith of Abraham, and thus, for those who might be so inclined (but not everyone), the best someone who is willing can do is live as a knight of infinite resignation. His point is so long as one is willing, that is, is open to the possibility of being oneself, as opposed to actually being oneself, then that person lives in despair.

Indeed this is the modern dilemma of the individual.

Time Spiral

 

My point is that so long as one is in time, they have faith in themselves and are working towards an end which is always ethically compromised: They have faith (hope) that the world holds a place for them to Be, but they never are quite sure how they are supposed to be (how am I proposed in context is the quandary of modern mental health).  The irony, though, is that one must indeed live in time and be ethical (in the sense of Being involved with ethics), but that that this is not all that one is and does.  One does not live in a condition where she must always choose upon ethics.  This is the point that Kierkegaard makes of Abraham.

Is there a teleological suspension of the ethical? 

We find the answer through his books, and the answer is yes.  The reason for this is that Abraham’s activity was not for his time, and yet in that he was indeed there, a human being doing actions, his actions were not ethical. Indeed, the point that Kierkegaard makes is that the ethics of Abraham were vested in God, and that God thus makes the world ethical by virtue of the absurdity that is not acting in time: Abraham has faith by virtue of the absurd.

Ironically, Slavoj Zizek, a contemporary social critic and philosopher, makes the same point when he says that the subject always acts too late, that by the very ontological nature of the modern subject of ideology, action is always reactionary.  Similarly Alain Badiou says the best political move is to not act politically, to abstain from politics. The revolutionary move is thus to move out of time, and to bring Kierkegaard back in, to act by virtue of the absurd such that what is ethical arises out of the act, as opposed to the ontological act Being involved with an attempt to act ethically.

The condition which evidences this ontological contradiction is what Kierkegaard and Nietzsche as well, call angst, which was first translated into English, by Walter Lawrie, I think, as dread, but then later authors (Hong and Hong, May) call anxiety.  The philosopher who arises out of time to act finds herself in a state of anxiety because she still appears on the scene within the ethical universe, albeit, one that is being manifested by the absurd situation of her being out of time. This is particularly salient in our 21st century because we find that this is a condition of knowledge, and not a condition of every human being who thinks thoughts.

  • The question that I have been grappling with is how does one who is so out of time do the work of art (or of love, Heidegger, Kierkegaard) which is motivated through the state of anxiety? (Also see Harman’s Dante’s Broken Hammer.)
  • How does one arise in time out of time?

My next project will thus be to produce a work of philosophy which covers the whole breadth of philosophical knowledge while at once mentioning neither a known philosopher or author, nor conceptual philosophical tropes, that is, terms which have assumed (privileged) dense philosophical definition.

That is what I am going to attempt, anyways.  🙂

Good luck!

 

Fear itself is is based in transcendence

Feelings are about the body. They are immanent.

Emotions are about reactivity. They direct or tend.

Thoughts are about transcendence.

While fear can be understood as an emotion, it is also able to be understood as something which affects an otherwise functional (efficient) system. Fear is that which creates dysfunction through making its agency appear necessary to the functioning of the system itself, Or at least an integral part of it. It posits one’s arguing out of one’s limitations as a way to avoid what the limitation actually is in itself.

In this sense, Fear exploits a vulnerable teleological tendency or thread that runs through these three different aspects of Being. It then emphasizes or exacerbates the ideal of the unitive creature that Is the singular path among those things, that is, which presents those things as inherent and inseparable from Being.

It is not difficult then to see a correlation between identity, fear, scarcity and modern capitalism.

To overcome fear, one might see that fear itself is an agent which enacts operations, Or brings about and ordering to actions, as opposed to an innate (a part of, or inseparable from) feature of a functional (or dysfunctional) human being. Less as an evolutionary adaptation or trait, it is possible to use the same kind of ability to conceive in order to understand fear more as a kind of symbiotic or parasitic agent.

The dysfunction which might be said to arise around being-in-fear Is the orientation upon Being which sees the thread as granting the (only) source of valid coherence. As though the agent is necessarily a vital part of the human being it Self, which is to say The only agent that matters to identify an agent.

It is the emphasis on transcendence, the encompassment that thought wants (desire) to enact upon Being, which allows fear to color Being to a unique identity of truth, which is to say, fear inscribes subjective truth. Less to the ubiquity of opinion, and more that thinking does not notice how fear has co-opted its ability to discern what the truth is. The transcendence in which truth invests it’s self misses that there is even an emotion in play at all, and decides for itself And everything else in its imposed unity, what emotion shall be. The focusing and insistence upon thought as the designation of a true being Thereby nullifies emotion by making it subject to thought’s domain, as though thought can have an ability to know the essence of emotion outside of its own designation. Which is to say, as though thought— and only thought— is indeed being human. One might even go so far as to suggest that the concept of anxiety arises as thought continues to impose its dominion upon a body which essentially does not recognize its authority.

Fear is the thread which induces thought to link all human being processes together. Fear, in a manner of speaking, is the losing of desire. It is redundant in its operation in the sense of how we might use the analogy of a computer which has redundant operations; ie failures in one section will not cause or bring about the collapse of the whole system. Where the analogy fails for the human being though is that this idea of collapse is it self invested in the unitive being of fear. That indeed a collapse of the total system does not mean that the human being has died or ceased in its ability to be effective; on the contrary, what occurs ironically is that the human being becomes more effective because it exists no longer in an isolated fear-based world.

The Local Psyche Global. (Lacan part 2)

Ok.

The question on the table is two parts:

  1. If The modern world is really the unrecognized embodiment of the reflection of one’s self, which is the the factual state of individual alienation, then what does it even mean that the alienated self-reflection is looking at cars, trees, space, planets, stars, deers, etc….?
  2.  What does this have to do with ego development, modernity, and philosophy

 

Of Firsts.

Philosophy can be said to be involved with a reduction which has already occurred.  What I call conventional philosophy sees the effort of philosophy to be the uncovering or discovering of the original reduction.  The word we use for this original reduction is ontology.

Philosophers love Lacan and psychoanalysis in general more than the psychologists. I asked my Theories instructor once about Lacan, and she said that she had never even heard of any psychotherapist who uses him, that his theory is very complex.  But in fact, Freudian psychotherapists in general are a minority now days, and I suspect mainly on the East Coast of the U.S and in Europe. (There is a comment to be made on this but it will have to appear elsewhere.)

I don’t prescribe to the Freudian lineage for psychotherapy.  But I do enjoy Lacan and often via. Zizek’s use of Lacan’s theory.  The question above that I pose really concerns how these two worlds might meet, or, how they interact or come together.

The reader should understand that it is always possible to come up with a theory about what the material is we deal with in mental health and how we treat it which will work or produce good mental health outcomes. Though Freud was the first popular psychotherapist in the sense we think of it now, very quickly his theory about ‘what and how’ stopped holding water for the treatment of patients and clients (medical doctors, neurologists and psychologists usually treat patients, while counselors more often treat clients). Freud, and the psychodynamic psychologists who followed him, believe in a very elaborate structure of the mind which functions primarily through various polemical psychic situations and motions involving an invisible energy.  Psychic energy was posed without any actual evidence of such energy. We are able to produce electricity, measure it, and put it to use in predictable ways, and Freud was speculating that we would be able to find the same things with psychic energy, but he could not, nor anyone since then.  But the system sounded really good; when you get into it, it does appear to have some sensibility to it.  But, like Freud, when we take that idea too far and attempt to use the model to fill in more and more evident holes, the more elaborate structural interactions required to account for the new issues simply become so vague and involved that what ever at one time appeared like some sensible dynamic of structure, fails. That is, unless you are really sold on the beauty of the simple beginning theoretical structure.

I would say then that the reason why philosophy like psychoanalysis but Lacan so much is that it begins pretty good.  Freud’s theory appears really nice in the beginning and seems to make sense.  So without having to actually observe anything beyond the initial evidence, Freudian psychoanalysis is fabulous, and philosophy that likes Lacan is usually about first or reduced things: Ontology is about what things truly are, how they are first;  epistemology is about how thought must first be in order for everything else to be able to be thought. So, the Freudian structure of the mind The Super-Ego is the rules or norms; the ID,  involves the ‘unbound’ instinctual drive which produces libidinal energy, and the Ego is that which harness both  extremities: the philosophical ratio, or the Rational Mind, so to speak; this fits very well into methods that involve first things: 1,2,3…presto!  It is simple and it makes a lot of very easy sense without having to think about it too much.  It also, quite coincidentally, reflects the philosophy which was arising around the same time as industrial science of the 19th century: Hegel, Marx, Freuerbach and many Enlightenment others basically were already philosophizing around these very same ideas.  But as I have said a few times already, when we apply them to any world that we actually encounter, this ‘philosophical mind’ falls quickly short of accounting. And this is to say, like I said above, unless you are really sold on the theory.

The philosophical question here, then, becomes whether or not we are fitting reality into the theory, or developing theory from what is being observed?

Enter modern capitalism.

I submit, that most conventional Western philosophy suffers from the attempt of fitting what is observed into the theory.  Hence, the reason(s) why philosophy often enjoys a psychoanalytical involvement with philosophy.

So it is that I came across our question above: Why should alienation have anything do with the world we are coming upon? In what way does the “mirror stage” of Lacan have anything to do with modernity beyond the theorizing?

I submit, that the reason is because if indeed we make an ontological theory of what is observed, actually form or develop a theory upon what is being presented to sense, then the Self no longer appears alienated from the world.

Some may know that Lacan said something like “the mind is structured like a language”.  This is because he was making a comment upon what is inherently problematic about modern subjectivity.  This is, the subject is always in context, but the nature of the operating psyche is that is does not function as though it arises in context, but rather as though it arises indeed from nothing.  This is to say that the modern subject understands and thus operates itself as not a true subject (arising always in context) but as indeed a subject only in a thoughtful reflection of itself, as though the thinker itself exists outside of the world and as indeed the essential nature of Being is dichotomy: object and subject.

So, the next question (#1), is what this has to do with the presence of the parents for the development of the ego, and why does this have anything to do with actually being in the world?

1655-ego-depletion-an-influential-theory-in-psychology-640

A common and modern belief is that the ego is not a modern ideal but a human one.

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.

The Beginning of Modernity.

Just recently I reposted a post by Philosopher Graham Harman Who wrote an article about, what I suppose should be, a something beyond modern and a small comment about how slow philosophy moves.

I point to today’s 

Big news from Google that they have achieved quantum computing and I see this as a mark of the end of just the beginning of modernity.

We may have always been modern and not realized it because humanity this far has been an effort to ignore when it actually is by what it is actually doing. 

And then my thoughts go to how we think about the ancient philosophers like Plato and Aristotle and etc. etc., and Berkeley and Feuerbach and Husserl … and I have made the argument elsewhere: how could we be even understanding what the hell, say, Aristotle is talking about if indeed we have gone somewhere in our situation of being human? If we have gone anywhere then we wouldn’t be constantly arguing or discussing about what Aristotle might mean in the context of our current situation or whatever. And this question sheds off into a number of other questions which I consider in various places throughout this blog, but in particular the discussion about technology and human beings relation to it. But I’m not gonna go into all that right here; you can wade through my blog posts if you like.

The point that I’m making though is I’m not sure philosophy has moved barely a Centimeter in The marathon of being human in the world. even while it wants to show itself in the light of progress and innovation. Often enough it is merely saying the same things over and over using different terms and phrases, as though the new configuration of terms is indeed an instance of newness. (In what ways is it?)

Kierkegaard asks, where are we going so quickly? And I say that this indicates the tendency of philosophy to want to completely ignore itself as a thing of the universe. I suggest that philosophy at this point might be attendance of resistance towards really understanding what being human is. And capitalism a part of that resistance; hence suggestions that philosophy and capitalism are involved in a religious moment: Modernity is the current religious designation of transcendence.

And I don’t mean this as a knock. I mean this in the sense that as much as philosophy will attend what it means to achieve quantum computing in the world, to think that this approach is recognizing what human beings are By only in countering the details of what we could call general political activity, Could be said to be an effort to live in darkness under the shroud of “another” Catholic religion — -which is not saying anything about what we should do to prevent it. But is really only saying this to the extent that we might want to acknowledge and except what human beings do, to thereby be able to understand what human beings are, as opposed to finding out to what human beings are only through the disassociation of itself from the world for the sake of “objective knowledge” (under which most philosophies of subjectivity harbor unwilling to recognize what they are doing in their discourses). Perhaps we could wonder why there’s so many denominations of Protestantism; it is not that somehow we can escape or overcome this kind of activity in motion, probably; this activity and motion designates a certain type of being in the world that refuses to except itself as merely a kind of activity that human beings do and not the only kind that humans beings enact. as I and many other authors have suggested, it’s the difference between reckoning being through conventional science or conventional physics and allowing for a conventional physics while also understanding the human being in the context of quantum physics, as an analogy. And then we could get into Badiou’s original idea that we have to give up the attempt to communicate the “quantum” manner of being because everyone, or most people, are only capable of recognizing their existence through the “conventional” physical world. 

But like I said, you can wade through all my posts if you’re interested in these kind of topics. 

Heresy and Sin: Into the Mouth Of Madness

When we remove the ideal of Providence and communion from the experience of the Being Of Human, we are left with the realization that, often enough, an idea of a particular author was not unique to him or her. What arises is the awareness that what they had come upon was already there for anyone to see, suspended, if you will, in the conditions that are present at every moment.

One might then understand that the only force which is (1) preventing everyone from seeing it, (2) allowing or creating a condition of seeing that an idea should be credited to a particular author as though that author’s being and therefore thought processes are unique, (3) presenting ideas which are “built” off of previous (temporally past) ideas, is that force which arises in the idea of such real-true organization of things. It is the conditioned idea which develops an individual to view Itself within certain lines of causality that are drawn by ideologically implicit limits, or “prohibitions” which derives the modern subject as such, and not ideas as the mind might be naturally or intrinsically inclined to have or be able to work with.

This presentation can be verified by the very notion which understands any idea as not conditioned by the conventional organization of prohibitions, “commandments” and “sacraments”; to wit, the default against which a natural and fully available idea might exist means nothing or otherwise occupies a space within the conditioned ideology as a blank spot, a nothingness, whereAs in actuality the non-conventional thought has the larger explanatory, as well as effective power.

The discrepancy thus defines what modern subjectivity is as a cosmological player-piece, against what the human being actualy is as a universal object. Forever protecting its ideal freedom, it misses that which is of its self which is causing the inherent problems of the world being. It is making a mistake in conceptualizing freedom along and either or fulcrum, as though to give up ones freedom somehow a person then becomes powerless as well.

We thus might then be able to understand that capitalism is less a political or ideological space than it is the name of a certain type of mythos which is operative presently in the formation of reality.

The example of this is found when one notices any disjuncture in understanding of known things. For example: the hitting of my thumbs upon a flat plastic/glass rectangular face has no connection to the the key strokes used to write an application by which people discuss ideas. Another example is spreading peanut butter on bread. Or jelly. Or a Lyft and an Uber.

All that is needed is an awareness of a possibility of disconnection where continuity is assumed as given and solute; there we have the manner by which the human being may fit in the universe with every other being that exists, as opposed to every being having to be subject to the Being that is human which thinks.

What is most difficult to imagine is how indeed human beings continue and indeed thrive outside of or despite the network of connections that arise within the capitalistic mythos (for another term: religious cosmology) of reality.

We might even contemplate how a universe Omni-connected through the thinking human being and only due to its presence has effected the human world in a less-than-positive manner. Think war,addiction, mass-shootings and climate change. The question is not ability, it is responsibility.

We need to be responsible in how we view ourselves and the world to not adhere to limits just because what lie beyond them is offensive to our sense of freedom.

Excerpt From “The Object of the Subject: The Philosophical Hack, the Second Part”

The Modern mode is defined by transcendence. Despite the various eras of the scholarly historian, modernity is an annoyingly persistent overlying of transcendence upon existence by reason; always there is a positing of what cannot be proven onto what is apparent and what is religious in this regard is the assumption of what should be apparent by all parties. The atheist is annoyed with the theists, and vice versa. The farmer annoyed with the trader of finance, and vice versa. The regular person is annoyed with technology; the Silicon Valley tech-star cannot understand how technology is pointless. Key-shortcuts on computers are annoying and frustrating to some while wonderfully efficient to others. History was incorrect in this way, and history verifies the various points we wish to make in that way. Everywhere and at all times modernity brings in the transcendent aspect to be concerned with itself; the Wall Street wizard who relies upon her wits to make powerful business deals; the business owner who does yoga to allow him to center on what he has to do today to make and sell the best pastries; the dog walker who has to negotiate eight dogs down a busy city street and pick up after them. Transcendence brings the appearance of reality into focus by presenting us the conditions for existence, from the daily insistences and nuances of social interaction, to the great and deep physical discoveries of science, to the spiritual-magical fronts of consciousness and other planes of existence. Transcendence allows for it all to “be-there”, whether it be ‘only’ thoughts or the ‘actual’ world.

—Cedric Nathaniel, The Object of the Subject — OUT OF YOUR MIND and into you hands…SOON !!the-subject-objects-prints
{Artwork from Society6 — https://society6.com/annalynnhammond}

Stephen Hicks: Cool Dude, but…

Responding to Stephen Hicks and the Criticisms of “Postmodernism”

Responding to Stephen Hicks and the Criticisms of “Postmodernism”
— Read on iambobbyy.com/2019/03/03/responding-to-stephen-hicks-and-the-criticisms-of-postmodernism/

Glazing over his two hour lecture, I’d say this guy represents a good position against Postmodernism. I like it: It is an excellent showing of how conventional philosophy is indeed following it’s inevitable course, doing what it is supposed to do.

But Of course, he is probably a PhD in philosophy so my opinion probably weight Zero against him.

Nevertheless: Postmodernism is only to be positioned against inso much as the strong motivational impetus, or perhaps, the significant force by which such a title is confined to an identity is denied. This is to say, Kant’s synthetical a priori is alive and well as the Holy Ghost of conventional thought.

It is thus this kind of institutional denial which locates the religiosity of the motion, such as Hicks represents. Hence, for example, the same kind of motion derives denominations of Christianity which only have meaning in the political-religious sphere, even while the (again) impetus which animates such differences is suspended to be denied for the sake of identity (i.e. Christianity is Christianity despite the internal theological debates).

One need only ask what truth is being presented to then be able to distinguish the complicity of modern faith with its Postmodernity: Hicks is indeed involved in an intra-religious dialogue with fellow congregants, parishioners, and most of all, fellow clerics.

It is not true that reality arises as a negotiation of subjective worlds (politics), rather it is theologically dogmatic. What is true is that human beings behave in a certain way…

It is inevitable…

…to the things in-themselves!!!

The route of the Postmodern religion is the speaking relative-critical terms which are always oriented upon the (obvious) a priori political motion, as though politics gives as not only the indicated but also the indicating element to which all philosophy points (nowhere?). It thus plays a shell game of terms so that no one ever is even tempted to look behind that curtain. It’s language is that of no in-itself thing, of the methodologcal commandment of shifting reduction to distance and impersonality.

Climate Change and Pascal’s Wager.

In this Era of Prehistory, everything gets turned on its head, just like in the Pirate’s of the Caribbean movie…

As I have put forth in various places a “turned on its head” version of faith in the spirit of Kierkegaard (somewhere in my posts Im sure Ive spelled it out, but I surely address it in my book The Moment of Decisive Significance); I am applying Pascals Wager to the issue of climate change.

The deep adaptation that I have a link to in my previous posts signals more than drastic political and financial maneuvers, and more than ideological change; maybe I’ll write about that kind of depth in a post to come.

For right now, perhaps as a way to begin to chart the depths we can meet at the crossroads of the wager.

In the original wager, Pascal places what what can occur against what will occur. For example, what can occur is God’s existence, and our ability to believe, and what will occur is ‘nothing’. This is to say that the Wager is balanced upon what is removed from the possibility of it being removed., that if God does not exist, what will occur no matter what we believe is nothing. Yet, what can occur if God exists against our belief is that either we will be eternally damned or we will be saved.

So the turning on it head of climate change in this regard is placed in this framework:

What can occur:

  • the world only changes a little bit, not drastically different than any other change, big or little, in respect to our ability to live through it and adapt: This is to say, the world keeps changing.
  • Humans still exist and deal with the universe.

What will occur:

  • nothing.
  • The world’s end.

My point is that if the world as we know it ends, then there is no amount of believing or behaving that will have had any effect. So, it is better to keep on as we have, as though the world, ourselves, and the climate is changing.

Extension, and perhaps a little more philosophical:

The idea that we will have to adapt deeply regardless of what happens with the climate, coincides with the climate despite what activity we will write papers about or the scientific studies about the Earth. The basic question which stabs at the heart of this whole issue is that if indeed the world beyond a doubt, scientifically, will end, then why are we still arguing about it? Why, if it so certain, must we still try and effect some sort of human business in any way?

I submit, it is because all of it is a human organization. Not an overdetermined basis of utopian solution, not an underdetermined basis of nihilism (or a overdetermined nihilism or underdetermined utopia).

My wager is that the Earth’s climate is changing, but human Beings (as a generality to indicate what ideological Being is) want desperately to keep the climate of knowledge the same even as they might argue drastic change is needed; as Zizek has formulated, their argument is to enact drastic change within the normalized field wherein change is able to be reckoned as change (Postmodern expertise). In other words, keep the basis of knowing of such thing, how the human Being shows up the its world, the same, without the human Being actually having understand it self and the universe in a different manner, which is to say, in the actual manner. My wager is that human Beings will indeed survive to thrive, that the climate will change and will continue to change with human Beings involved with it.

And I argue that this ‘same way’ is Enlightened Reason: The special universal case of the modern manner through which human Beings shows up in the world.

#theactualendoftheworld

#prehistory

No less true for the religion of modern philosophy.

Evola on Religion and Initiation

https://elfnonationalist.wordpress.com/2018/10/03/evola-on-religion-and-initiation/
— Read on elfnonationalist.wordpress.com/2018/10/03/evola-on-religion-and-initiation/

This analysis of religion can be said to hold true when we look into Western philosophy.

The issue with the “modernity” of philosophy concerns the two aspects (s)he ? talks about, namely religion and initiation.

What is modern in the philosophical context, which contains a problem that I talk about in my books but that I won’t go to in to much here, is that the people who read philosophy through approaching it as a religion believe that they are indeed being initiated. This is to say that their understanding of philosophy, for the predominance of people who consider themselves philosophers, is understood really an entrance through the religious orientation upon things.

The issue that I deal with in my work has to do with initiation as initiation which doesn’t fall back into religiosity. Indeed we could see post post modern philosophers such as Francois Laruelle and Alain Badiou as dealing with this phenomenon, this interaction or this boundary, depending upon how we are looking at it, between religion and initiation.

My work makes the firm assertion that what is religious should be left to its religiousness because there is no “speaking into the religion” of what is initiatory due to the nature of the orientation that is already present through the view upon the world. I suggest that we look at various cultures, but perhaps most particularly and inviting to what we know of indigenous people. People who become shamans do not just one day choose like “hey I’m going to learn about that esoteric stuff”. Indeed those who become shamans Are revealed unto themselves in a manner that they don’t understand such that other people to whom this kind was revealed the state then help the initiate along the journey of such initiatory revealing.

There is no arguing into what I call ‘conventional philosophy’ to explain to them how their understanding of the texts of philosophy is incorrect, Because (1) such an argument is offensive to their religious sensibility, and (2) it is indeed correct by virtue of the fact that you cannot argue to them or explain to them how they are incorrect because every single effort automatically routes itself back into their axiomatic understanding of the truth of their experience, which is thus de facto religious.

Contrary to what modern religious philosophical clerics (read: conventional philosophers) would want to pronounce, it is not that everyone falls under the religious theological-traditional philosophical explanation of existence and what being human is. This is the issue at hand; to allow divisions to be made at their proper junctures: Religious structures simply do not allow for things to be as they are, but indeed make the further aggravating step of asserting it’s racist notice upon that which is other and ultimately that witches it’s neighbor religious structures simply do not allow for things to be as they are, but indeed make the further aggravating step of asserting it’s righteousness upon that which is other and ultimately that which is it’s neighbor .Modern philosophy supposes that it speaks to all things the truth of all things and posits as an essential truths an encompassing transcendence (The argument that there is no encompassing transcendence is an argument that relies upon such transcendence) by which all things are given to their (conventional philosophers’) intuitive reason. They therefore, at the beginning, the very beginning of their thinking, do or did not allow for things to fall at the proper junction but instead assert their transcendental communion with truth upon all the world. Their attempts at solving the problem before them naturally coincide with the problem itself in an uncoordinated real truth that cannot be undone through the conventional method.

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Thank you writer of the post of that link.