new materialism – Unexpected Objects

Is Graham Harman as New Materialist??

from Antiquities Beyond Humanism ed E Bianchi, S. Brill, B. Holmes
— Read on www.academia.edu/39168908/Hyperobjects_OOO_and_the_eruptive_classics_field_notes_of_an_accidental_tourist

—– I’m posting this essay because it might be informative to some in general.

I have not read it. I read pretty much the first three sentences, and then I stopped…

Is Graham Harman part of the New Materialist genre?

It’s interesting, how the motions of theory move through existence: It’s an odd sort of experience of people thinking that they’re thinking, but not really thinking. It’s like they read authors and then they move in the opposite direction in their portrayal of them. Not just a different direction, but they really begin to address some thing that has, sometimes to my view, not very much about the author that they’re referring to is really talking about..

It’s quite strange.

I don’t think that Dr. Harmon will read my blog here, but I’m fairly certain that he denies that he’s a materiallist. And so here’s this author, publishing, a paper, if you notice that this is a proof, or some sort of draft for some publication that’s coming out, and the first couple sentences they pretty much have incorrect. I mean, unless Dr. Harmon just doesn’t give a shit anymore about what people label him, and I think he wouldn’t give a shit because he’s got his life and then it’s fine I suppose. 😄

I am pretty certain that Graham Harmon has denied that he’s a materialist.

The author also puts object oriented ontology, Graham Harmon’s project, under Karen Barad and the new materialist people, when actually he was coming up at the same time. It’s just is justified to say that the new materialist are a type of object, oriented ontology, which is patently ridiculous. That’s why I didn’t read the rest of his article, because he’s pretty much telling me that he’s living in a fantasy land of his own academically semantic making.

It just amazes me. Why people are so ready to move into subjective meaning over that objective truth.

And: don’t you think it’s strange, me, as a counselor, as a mental health counselor, that I would be saying that people should move more in the direction of objective truth, rather than semantic, and the situating of terms as an ontological basis?!

I would think that in itself forget your mind, moving as to what is truly happening in contrast to the meaning that you’re really coming up with.

Have you begun to think?

I feel it goes all back to postmodernism. People love the meaning they make, so much that, often, they are unable to hear what someone else is saying.

Whatever people wanna call themselves, really the first title of the writing should be postmodernist and then parentheses (whatever they’re trying to name themselves).

Honestly, I think the real issue is that philosophers are never clear about really what they’re talking about, nor what they’re talking from in their proposals, but, due to that they are blind to their assumptions, as well that they are even blind to being blind to them. And that’s the basis for post modern academic theory.

If you’re curious about why I say this, you can check out my blog posts from probably three or 4+ years ago on this very blog.

Have a great day.

Unexpection: Body or Embodiment: The Paradox of Modern Cosmology

The paradox of modern ontological reckoning is always constitutive. The activity of modern academic theory is a reification that such constitution can be overcome or changed, despite its argumentative semantic content (see. Lyotard as well as Haroway and Barad). X

—-referring to the previous linked essay by Thomas-Pellicer, Ruth, De Lucia, Vito (2016)

This rhetoric describes (it has no agency to inscribe) the inherent offense which thereby we are able to understand modern cosmology as a religious order. In this sense, “ideology” is a theological tenet that shift’s responsibility to Other, away from the horizon of discourse onto an essential spirit, if you will, that is neatly avoided by the religious act itself.

Religion, in the sense, is defined by a categorical offense. A contradiction, but more so, any motional rejection which lay at the core of all identity for modern being.

New materialisms have identified this basic offense as body. …The problem with the academic methodological core is that Word PressBlocks are shite.

Now Stepping back into this post from the basic annoyance of the platform that I have to use in order to post a simple idea (WordPress Blocks)…

The way, process, anti-ontological route, by which the new materialists attempt to overcome the modern faults uses the method in the attempt to overcome it, and thereby denies by its very act the meaning that it proposes.

I’m reading this essay about “re-embodiments“. the basic force of the paper and the ideas there of I generally agree with. However, at the same time, the fact that they have to situate their meaning within traditional discourse is —

as though the argument might be able to dispel the modern categories, the modern polemics, the either/or political foundation through which we find social identity,

—merely shows that they have to rely upon the problem itself in order to give us any sort of idea of overcoming the problem. Basically, they have to tell us that the problem is inherent their solution. And this method, this giving and taking away that we notice of the post modern theorists in general from the 20th century, shows that we are really not getting anywhere but more problem.

The problem is this constituent of being, again, as I agree with the general force of the argument itself, ironically.

Where I differ is in so much as they attempt, often, to do away with certain terms by inventing new terms. Basically, they see that the old terms are embedded in a political discourse of history, so many of the new materialists feel, it seems, that they need to come up with new terms that somehow get beyond or disrupt the old terms. So, instead of using “body“, which, some authors say merely reify the mind-body distinction, they talk about “re-embodiment”.

I say that the use of the word “body” does not necessarily imply mind as a counterpart, and that to think that it does merely shows an orientation in the modern way of being, the modern way of understanding where by everything is political, and discursive at that.

I say that my cup of coffee is a body. The body that is the cup. The body that is the coffee. The body of work that may be any discussion about that cup of coffee. There is no difference in this sense between the body that is the computer monitor in space in front of me, and the body that I inhabit as myself in the universe, and the bodies of knowledge that likewise arise in the universe as such, as a body.

The body of knowledge about myself is of no different quality in itself than the body the computer monitor embraces, constitutes, and embodies in itself. The body of knowledge is no different as a thing that arises in the universe, the body of the universe, than the celestial bodies themselves, the planets as well as the body of forces between them, nor the bodies of knowledge that concern them and are involved with them.

Rp and Comment on Rising seas, raising awareness, the present changing climate

Did the world leaders cop out at COP26? Did they make progress? Too little, too late? A step in the right direction? I have very mixed feelings this …

Rising seas, raising awareness

—–
The relationship between Climate Change, people’s feelings and ideas about it often beg me to ask just what is the climate that is changing?

Or maybe more particularly:

How am I able to dismiss myself from the changing climate to have an opinion upon it such that the climate of my opinion and feelings occupy a sphere separeated from the “real objective” climate?

What exactly was the climate summit addressing?

What is the climate evidencing when such philosophical questions yield a response that the philosophical ponderings of the situation are not dealing with the actual problem of climate change, but are moving attentions off of or otherwise working to deny the importance of climate change in our human lives?

Orientation and Route

New draft of a paper called Orientation and Route.

Any feedback is appreciated.

https://www.academia.edu/s/dabeb9278d?source=link

art from Revolutionary Misfit, used without permission

Philosophy is out of wack.

It obliviously promotes as it reifies a particular manner of coming upon the world which is, for a word, pathological.

This essay is an initial session of the work toward a diffracted awareness of the problem of reductive reflection.

Terapolis and Tentacular Thinking: Donna Haraway

earthlysurvival.org/

“You are either here doing something, or you’re not here doing who knows what. “

— Cedric Nathaniel.

The Irony of Modern deferment

Overheard of two people while waiting in line to buy groceries.

“The actuality of a situation is beyond anyone’s ability to be ethical.”

“That’s right. I pay someone through taxes and school fees to deal with the greater problems of the world. Right now I have a career to advance.”

—————————-

When you think about it, You are really the only one thinking about it, you and then a few other people who like to think about things. when you think about all the other people you encounter that you don’t talk about these things to, probably a minuscule number of those people would have any interest at all, let alone the capacity to comprehend what you might be talking about.

That little conversation got me thinking about what I’m thinking about, and how what my little group of friends might be talking about, can’t really be addressing what we think we’re talking about.

And the reason is very philosophical. The challenge is this: Think of a scenario in a closed system or something in that closed system, some thing that came up only Due to that close system, by the mechanisms contained entirely and functioning within that closed system…

…Ponder how anyone of those elements would be able to do anything that isn’t inherently involved with all the other things in that closed system.

And this is to say, not that I am inherently involved with manifesting my own world including my involvement with other people and things.

Rather, it’s more to really think about what is actually happening when I think that is the case.

The facts of the matter is that— I don’t know, is there 4 billion people in the world?

4 billion things of a closed system only an incredibly tiny proportion of those 4 billion things that are supposed to be in intimate communication with one another, Let alone the multitude of other things that are in this closed system that somehow are “inanimate”, inert”, or “neutral”— that are attempting to address the problems that appear in this closed system.

It wouldn’t even be proper to say that human beings are just coming up with models of the universe, because again, that’s Just a minuscule amount of people that are Supposing to grasp the extents of the system for the sake of all the other multitude of constituents who are not addressing the system for its problems.

But then on the other side of it, to suggest

that it’s a closed system, if indeed it is, then we would have to say that all these other Constituents of the system must be addressing the problems of the system itself but in their own way, such that the small minority of great thinkers are really doing nothing more than solving their own problems in their own way, and are not really addressing problems to the whole of constituency of this closed system.

Further, we could not even say that as individuals we are addressing parts. For, the same conditions would apply, but with a post modern bent; that is, how could we possibly even be communicating with each other what these parts are to disassemble their meaning to the extent of the clothed system?

Hence, anyway we look at it we must assume, nay, we must realize at some point that something else is going on.

But more so, we would have to look at the very method by which we are attempting to address the universe and existence and the people around us and our environment.

If we are honest about addressing these problems, then we would have to indict the very method that we are going about conceptualizing the whole thing.

When we look around and have to live our day today, we have to go to work, we have to actually apply ourselves to very practical and immediate real circumstances, we then would have to realize that Philosophy. splits into two things: One which has to do with how we negotiate the real world, and the other one that Hass to do with how we actually exist truly in the universe.

The Reposting Human Consciousness Post

This article provides some insight on how and why the explanation of human consciousness might be the reason for a paradigm shift of science away …

Human Consciousness and the end of Materialism

—- He has some really good extrapolated points.

I think the shorter version of what he is saying, so far as ‘the whole of correlations do not a mind make’, I think concerns my hard problem of consciousness as distinguished from Chalmers hard problem; Chalmers hard problem I think it’s just a very difficult problem, and not hard in the sense of the word that we understand hard beyond the meaning that is “very difficult”. My Hard Problem of consciousness actually indicates a significance of the problem of consciousnes that must be come to terms with before any other problem of consciousnessness has any skin in the game. Without addressing my Hard Problem, the rest become merely an idealized word game.

I keep saying it here in there in various posts of mine, but here it is again:

The hard problem of consciousness is that there is no way to absolutely be convinced that someone else’s brain has anything to do with one’s own consciousness, or consciousness whether or not it is mine or someone else’s. That is, I am only able to be convinced because I’m already convinced.

In other words, it is merely that I believe that I have a brain in which my consciousness resides and that when I look at another human being with a brain, what they find out goes on there, actually has to do with my consciousness.

It may, but then does it really have to do with a brain ? and then as well, does it have to do with my brain (do I have a brain)?

These are the hard questions because Typically They are answered with answers that have wiggle room, for a word, that are soft answers.

We love soft questions and soft answers because it never requires us to really think, it never requires us to really reflect upon what is actually occurring. On The contrary, it only requires of us to a stay one dimensional, that is to say, non-reflective. we get to have opinions, we get to argue all sorts of great ideas. It’s all really interesting.
x

There is plenty that people could say to convince me through various proofs that working on someone else’s brain, or doing anything to someone else’s brain has to do with my brain and by extension my consciousness, but the only way that I could understand the equation is to already believe that it is the case.

In other words, I have to already understand that there is a correlation between my consciousness and someone else’s brain that has to do with consciousness.

This hard problem that I am elaborating upon is no different than this authors post of the correlation between electrical activity in one’s brain, say, and consciousness itself.

I would also beg to differ in his use of the idea of “materialism”. For Sure I know what he’s talking about when he refers to materialism, but this materialism he refers to, and then also references it to a true Philosophy, (even as I tend to agree with his definition of philosophy) it’s just one type of materialism, and in fact, it is an “Old materialism”. That is, the “new materialism” is of a different sort.

However, in so much as the correlation pointed out by my hard problem of consciousness is no different than the correlation he makes note of between brain activity and consciousness itself, I would then have to point to that problem in which he is inherently involved with is in fact an “old” materialistic problem.

But I like his argument so far is one adheres to the old version of materialism.

xxxxx

Object Orientation, Tool Being, and Kierkegaard

https://anchor.fm/s/50bf1544/podcast/rss

https://anchor.fm/lance86/episodes/The-Object-of-Called-the-Subject-Object-Orientation–Tool-Being-and-Kierkegaard-eutue1

Trying to link this to the podcast. Just click the link, I guess? Its not embedding very well.

https://anchor.fm/lance86/embed/episodes/The-Object-of-Called-the-Subject-Object-Orientation–Tool-Being-and-Kierkegaard-eutue1

https://anchor.fm/lance86/episodes/The-Object-of-Called-the-Subject-Object-Orientation–Tool-Being-and-Kierkegaard-eutue1

The Object of the Subject

Onto-taxonomy and the Object of the Subject

www.um.edu.mt/library/oar/bitstream/123456789/71894/1/SM Vol 17 pp. 27-36 Young.pdf

And…still finding support for the proposal:

https://epublications.regis.edu/cftsr/vol3/iss2/3/

The irony that never is resolved in the onto-taxonomy proposal itself, is how the content of the argument against an onto-taxonomy is withheld from its own semantic meaning?

I think this is the basic question Harman never deals with. Apparently, humans have a special ability to “withdraw from view”, just as every object has that same ability, but this ability is also exempted or withheld in the intellectual papers which propose the ideal or proposal. How does meaning itself occur precisely and yet withdraw?

In other words, the meaning of the proposal of OOO, namely, that objects withdraw from view, among the extended proposal, is supposed to not withdraw, but rather is proposed in its presentation to be fully present for the purposes of making its point.

It is this situation to which I refer The Two Routes. It concerns the material of the substance of Object Orientation more than its substance itself.

For,

If indeed Triple-O is sound, that is true, then it answers to the two routes.

If it is merely another philosophical proposal, of idealistic argumentative dimentions, then it fails for what it means.

oh?