cancel culture and ‘bad religion’ – BBC News

The musician believes political correctness online is having an “asphyxiating effect” on society.
— Read on www.bbc.com/news/entertainment-arts-53768254

——- and of course, my commentary:

That’s cool. On the other side of it though, I think the ideal where everyone just gets to say whatever they want and everyone is in awareness and excepting of their own emotional reactions, is a utopian pipe dream.

Lol

Wow I didn’t know he was 62 years old. That’s insane. Lol.

It’s interesting though, I think this idea that has accompanied the web and Internet which sees free speech and free expression as naturally extending to the infinity of Internet access, it’s self is a kind of religion.

I think the idea of free speech and acceptance of difference is much easier when you don’t have the full range of human experience in your face, or the potential there of.

It’s easy to live a tiny life that only encounters other people if you travel, or through the newspaper or through the TV news, and say that we should all have free speech and freedom of expression.

It’s a little bit more difficult when you have every type of speech and every type of expression available at a click.

I think both extremes are two types of religious expression.

What we have as the left and the right, and I think the myopia over each is really the manifestation of our present political climate.

And I love Nick Cave, but Nick Cave as an old man, I’m not really sure of.😁

He’s definitely the artist type, And now he’s an older artist who thinks society should be made up of a bunch of intellectual artists.

Well, actually maybe the left and the right are switching places. Said that the left has become so left that it’s starting to implement its liberal strategies as a kind of dogma.

And then it’s the right who’s actually taking on more liberal ideas, American ideals about free speech and letting everyone say what they want and not care what anyone else feels. Like, we are all adults and just grow some balls would you? And don’t be so sensitive!

But you know what, what I think kind of addresses both of these ends is something that neither of the extremes really understand.

*

It really extends from race relations, critical race theory. The idea is that the institutional/systemic norms (we could even bring in Foucault here) are made by white people. And so to be inconsiderate of other people under the assumption that “we’re all human beings, and just grow up already” is to deny the lived experience of people that fall outside of the norms, namely, people of color, but really anyone who doesn’t fit into the operative “top down” norms. 

This is the experience of America, though, and when you get out side of the generalized Americans and United States white culture into other countries, the hard line of critical race theory seems to meet some contradiction. However, the more we look at what is contradicting, the more we begin to hear voices that confirm what we are finding is the case in America, or the United States in particular actually, actually holds water across the globe.

So, the issue really isn’t between the “you need to be considerate of others”, side of things, and the “just get over it and stop being so sensitive” side of things.

But it’s more about having a realization about how the norms of society itself, and now I mean global culture in the widest sense, has been shaped by white identity.

And we call this identity “modern capitalism”. But even if we have a difficult time seeing history as the history of white capitalism, It doesn’t take very much to look around the globe and it’s history to see that it is always been lighter skinned people who developed the privilege, and it’s the darker skinned people who end up being oppressed, in poverty, excluded from what is “civilized” — yeah, like a dogma. Exactly like a religion. We can go even back to what we know as the first civilizations. It is pretty well known that even in the pre-history of India it was the Aryan races that came down and subjugated the darker skinned people of the subcontinent of India. The Aryan people are known to have lighter skin; And they were from the north.

(Please, some historian and/or anthropologist please correct me if I’m wrong!)

We need only Paulo Freire’s Formulation of oppression: both the oppressor and the oppressed play the game of oppression. And what typically happens is that the oppressed are so repressed that when I offered a chair at the oppressors table, playing by the oppressors rules, most gladly take it, and thus end up oppressing their own people, their own culture, their own kind, so to speak.

So the idea of this left and right Politicalization of this basic and fundamental issue is really a misunderstanding of the issue, actually identity politics.

Actually both sides are only being able to see what they are able to see, all the while proposing that they see the “whole big picture”. This is where the rift appears, in the blind spot that neither one can see nor really want to see because they both view their ideas as “liberal”, as in, having to do with liberty and freedom.

But what they are really developing is a kind of religious dogma which colors of the world for the benefit of that particular side.

And I don’t mean to use the word “color” just as a insignificant adjective. I literally mean it in the sense of critical race Theory that both sides who are involved with their sense of white righteousness actually color the world through their moral and ethical imperative of which they are incapable of seeing outside.





x

Colonialism, Evangelism and The Intellectual Left

Some Problems with The Intellectual Left

https://jonathanhockey.wordpress.com/2019/11/20/some-problems-with-the-intellectual-left/
— Read on jonathanhockey.wordpress.com/2019/11/20/some-problems-with-the-intellectual-left/

I think this post actually describes the situation at hand. He calls it the “political left”, but it really has to do with liberal philosophical intellectualism in general.

When we look at topics like colonialism, capitalism, religion, evangelism, and philosophical topics such as Heidegger’s Dasein and the later existential and postmodern philosophies of the continental tradition, one should not help but be struck by the significance of the meanings of this philosophical traditional lineage. We can even extend this trend back all the way to Kant through phenomenology.

It has been my repeated assertion (or at least insinuation) that phenomenology, as a cannon, is not  describing the human being as a general category; it is describing specific instances of being human. In fact Cedric Nathaniel in his book the philosophical hack will talk about how there is a failure of communication across a common category.  What he means by that is, on one hand, what Jean-François Lyotard calls the postmodern condition: There is no communication taking place despite that human beings simply will not understand the limitation of their own subjectivity, and that technology is a kind of ‘magic’ or fetish which represents the human being seeing itself as indeed communicating with other beings that are not itself (as I extrapolate and make arguments about that elsewhere).

The more pertinent example, on the other hand, is what the author of this linked post, what his essay is saying about a certain type of intellectualism that we generally can associate with academia in general and a kind of Continental tradition or adherence to a kind of philosophical dogma, or dogmatic reading, of Kant and the subsequent lineage of philosophers over the next 200+ years.

When we understand what they are saying and actually apply it to our situation, that is, our own situation, the situation of myself as a thinker, as someone who is using intellect, we may come to a more Kierkegaard understanding like that of the contemporary prophet (see: the philosophical crumbs), as opposed to an enlightenment thinker who is involved with progress. This is to say that the misreading of phenomenology is that what they (The traditional phenomenological authors) are describing cannot possibly be what is occurring in me (The academic or intellectual left Philosopher) as I am reading their philosophy: I am unable to really understand what they are saying because it offends my sense of being human; I thus displace the true meaning and invent a ‘subjective’ meaning, my own meaning. 

This is indeed why Kierkegaard critique still holds true today, and I would submit, why very few authors who consider themselves philosophers today, or critical theorists, will refer to Kierkegaard: because Kierkegaard’s philosophy sticks a spear through the gut of their critical theory.  This ‘other meaning’, the meaning that I ‘make up’ to account for the true meaning which I cannot seem to make fit into the position that I indeed find myself in and against my contest of world, is the basis for Marxist materialist critique and the further critical theorists such as the Frankfurt school.  This ‘other meaning’ which appears to oppress me is indeed the basis for the Real misinterpretation that is the foundation of ideology and political power.

The kind of incredulity, the blatant denial and active assertion of disbelief, is what is actually informing what I see as this author of the linked post is calling “the political left”, yet the author keeps it grounded in the real polemical ideology. He says it very well — I wonder if he really realizes what he’s talking about philosophically, lol — 

— but if I can reiterate:  It is basically that these (what i will call) ‘non-reflective’ intellectuals do not feel that they are a part of the same category of people that they critique. And this to say that their intellectualism insulates them from being part of their own critique,  from being subject to their own critique, and thus from being an intimate part of the world, even while they would use such intellectual ideas to argue that they are a part of the condition.  That is, so far as these philosophers want to draw upon the Continental or phenomenological philosophical lineage as well as the lineage of critical theory to support their political claims. It is the true irony that many completely misinterpret the texts that they will forever site to support their own position, which is to say their “intellectually left” position.  it is not merely that, say, the right is not looking honestly an opening or not being able to see the truth of larger significant issues, it is that the left is also in the same position. What we come up on then it’s just different examples of singular phenomenological activity, placed into a common category that is not communicating across its breadth. It is not communicating because this common category has found it self face-to-face with its own political truth. This is basically what Zizek has been saying about Trump and the American left. in order to have a left, there must be an equally formidable and true right which allows for the position to be valid. While philosophically we can uphold a transcendental encompassing category which contains both the left and right as aspects of this totality, there do we have avenues of negotiation and compromise. But we can also not hold philosophically complex or investigative activities apart from the rest of the world as though they have nothing to do with any other human involvement. At least one Philosopher has talked about how Philosophy always concerns the past even while it wants to speak of the future. In this sense, a philosophy that informs politics this accounts for the end run of left and right sides, self and other conceptual idea logical side, finding it self having no real transcendental ground, or at least to say, so much as Philosophy. is understood as getting somewhere, as finding something substantial, which, in the end we have found that there’s nothing substantial, that only nothing is substantial. This proves to be a psychological hindrance for individuals that want to be founded in a Substantialworld. It is indeed Kierkegaard despair rising up within the individual, who then searches his mind and uses his “intellectual ability” to figure out with the bigger more thorough mines have come to the conclusion, in order for this individual to be able to function effectively in the world to do something with purpose. Following these lines of flight the individual has nothing left but to ground truth, ground its own substance in a truth of its own making, a pure ideological sense. But in the end we find that that’s all it is, and in order to have this pure ideological sense there has to be a corresponding “substance” which allows my truth to stay in place. Hence our current world political situation that we find in various intelligent arenas.

While these intellectuals might point to others’ inability to see past the end of their nose towards larger issues and more significant realities, the fact is these non-reflective intellectuals are indeed doing the same exact thing as the people they condemn: not seeing past the end of their own nose. 

Thier intellectualism, though, their ability to use discursive gymnastics and believe their own scripts, allows them to proceed into life as from a “true” place of privilege from which they suppose they are critiquing “out there” issues; one could even suggest that their idea of self-critique is a self-fulfilling prophecy, at root in matters of systemic oppression (think L. Ron Hubbard and the ‘technology’ he used on himself, while also using it to mind-control and manipulate thousands of people for his benefit). Never do they want actual solution to the problems they find everywhere; never are they able to apply it to their own view, their own perception, their own method of coming up on the world, indeed they will bring out arguments from this phenomenological lineage as if to prove to everyone else how their “Intellectual left” view upon the world is actually seeing things more correctly.

This is not a straw-man argumentative gambit; it is actually describing the situation at hand. “They” indeed function in this manner, as do I.  Yet, the category –the category which is at work in the appropriation of this text , the category where by opinion and subjectivity are suspended in a transcendent ether or “cloud of unknowing” , does not communicate due to the method by which I am able to view the world and things in it; this is the issue at hand: Is there a sure ontological unity that we call “humanity”?

 This goes back to the first point, the first meaning of Lyotard’s postmodern condition: There is no communication taking place.  The rebuttal to this is simple denial through the self-proclamation of intellectualist-historical privilege; this is a simple fact of the phenomenon of being human that is completely denied by certain facets of the intellectual left for the sake of their intellectualism.

For example: “There is communication taking place, but it only appears as though none is taking place, so let me describe to you how intellectually we can create new definitions of ‘communication’ for the purpose of making progress over this apparent subjective limit.”

One could go so far as to say that this is the mistake, in a kind of Lacanian reading, which is contributing to our World political climate. This also contributes to why in some posts I have made in the past couple years I have referred climate change to the question of “just what climate is it that is changing?”

We might be able to glimpse what is occurring at multiple nodes of intersection where this lack of communication is coming together in significant moments of our environment.

Those I am going so far as to indicate as the non-reflective intellectuals (what even Zizek will point out as the “left”) are so quick to move on to the next thing (post-human; post-capitalism, etc…) the next intellectual ‘craze’.  In other works I hope to show how the “philosophical turns” might actually arise at the moment when the intellectualism, as a defining motion, begins to reflect upon itself and its limitations, that the coming into its own limitation automatically eschews reflection ‘out’ and thus as the world to thus retain a certain sense of subjectivity and excess so as to further allow the exploitation of materials it sees fit to use under its purview of self-righteousness. I submit that such ‘turns’ function through ontological denial and work to establish cosmological constants, or categories which do hold potential to communicate across their domains, for the purpose to feeding the capitalistic engine of consumption.

The philosophical turn of our time, toward objects, is due to the stalemate that has arisen by the phenomenological subject coming once again upon its limitation to point to how it is only encountering itself, and then the real ideological denial of that reasoning, that infallible logic, so to speak. The turn is indeed like Moses when he comes upon the burning bush, he turns away, but in our case, human beings turn away “not to see” what this fantastic thing is standing in front of us. Moses turns “into” that which challenges his ontological status; modern human (philosophically mistaken left) beings turn away and deny the truth for the purpose of creating their own world, and thus create infinite problems through which to establish and justify thier real being.

Hence, the denial of oneself (lack of reflection; in despair to be oneself, as Kierkegaard has termed it) for the purpose of a real intellectual subjectivity is the system of oppression that has been feeding itself with the value of disposable others which it turns into valuable commodity through ignoring ontological validity, or what we loosely call equity.  The true goal should be liberation.  Yet, the modern intellectual subject (left) is inherently an unethical subject simply because it refuses to apply its own standards to itself and its behavior: It understands itself within the context of a privileged synthetical a priori, intellectually removed from a necessity to apply its own ethical formations — which it flings righteously onto others — to itself, to exclude itself from its own practicality for the purpose of bringing about its own utopia (subjective authenticity) further through communion with the immanent/transcendent ‘other’ which is perpetually placed out of critical reach through the assumption of its own proper critical methodology.

It is colonialism justified through intellectual denial, and it is evangelism, again denied, through the critical theoretical lineage. An ideal, a cosmology for the creation of an elite individualism of the few, at the cost of expendable multitudes.

21317839_1429194883865078_693428665948367176_n-1evangelism-program

AND, when all this is said and done, we should see that what I am talking about is not another proposal of ethical impropriety which needs to be overcome through more intellectualism, more argument for solution which never desires for the solution to come about and be realized.

ON The CONTRARY: What I am proposing is that indeed this offensive situation is what the human being has been doing since its inception, that it will always do this, that it operates in this manner.  And, that due to this feature of the human being, as we are able to describe, now, without the inherent subjective bias, what the human being actually does, and thus, bring out to view the truth of what we can call the object of the subject: the universal object that is the human being.

Note: The categories “left” and “right” are as ambiguous as they are almost useless to use for any sort of absolute reference. They are terms to describe the activity of polemical negotiation. But when they become understood as actual identifiers, actual ideological sets, this is where we find the problem of “the end”. 

 

 

Wellness and Oppression

wellness is not about being well; unless you are already sick.

I saw this article this morning through my Apple news. my wife sent it to me; she’s definitely not caught up in this type of mind control, but I can’t know for sure that similar type of thinking and reflection don’t go through her mind at times. She passed this article along to me because she is more concerned with instruments of oppression than she is about keeping up with the Joneses.

It got me to thinking about curvy women or larger women or just whatever the correct word is for the other 99% of the real women who are not the mega media image of oppression.

By the way: I am not trying to get in an argument with people who might read this who might say that I am using incorrect terms or not politically correct or am using some terms that might offend people. I admit I don’t know all what the hell words to use so To not offend people, but I am open minded enough and intelligent and understanding enough to know that I might be using words that might bother people or that might offend them in someway, and so here I am, and I apologize if I’m not using the correct verbiage.

Ok.

So it seems to me that any non-media obsessed real woman is told that she might do better if she just accepts her body The way it is. And I don’t mean to be stereo typical to say this is women only because I’m sure there are plenty of men that obsess over making their body fit into some “accepted standard of wellness”. But I think the sane thing is that people are OK with themselves; I think that is the universal standard of being human for every aspect of being human: everyone just wants to be OK with them selves and should be, no?

I am going to get really philosophical here because I am a counselor and I am a philosopher so here we go.

The article above is a kind of critique of An oppressing discourse. It addresses what at least I see and I would imagine the author understand, as a kind of oppression that is being an acted upon people across the world having to do with body image, food, and behavior in general including reaching over into psychology. Please note;My little bit right here is not making a comment upon whether the article is right or wrong or true or false; I think it is right and I think it is true, but this post is not critiquing that article nor its methodology; I am more using it as an occasion to point out or indicate what I understand as the two routes.

The short of my position is that everyone is exactly the way they’re supposed to be. The real issue then is why people don’t feel that way or think that way about themselves. Now, also I am not suggesting that there is some sort of “actual utopian ideal human being that is totally comfortable with themselves”. Rather, I am indicating a certain manner of being that human beings are.

Everyone is exactly the way they’re supposed to be and perfect in that way, whatever it is. I think that is a good statement of really what we’re after so far is human being in the world; I think when it’s all said and done and we’re sitting there taking our bong hits or drinking a glass of wine at the end of the day, ultimately we want to be OK we want to feel OK we don’t really want to be angry we don’t want to be sad we don’t want to have to do all the myriads of negative self talk, etc.

OK, do you have that picture?

The next question is: why are we not? The real question that comes up in everyone’s mind is why am I feeling bad about myself; why do I think my large body is somehow not too “well”; why do I doubt myself?

And I think the answer to that is telling: The typical answer to that is always that something else is making me fucked up. Now, again, I repeat, I am not suggesting that we need to come to some sort of inner acceptance within ourselves. Of course, that is what we have to do, but that is not the point that I am suggesting, nor is that the medium upon which I am placing this discourse of this post right here.

Already, if you are understanding what I just wrote then you might be able to begin to understand what I mean by two routes, or, two orientations upon objects. Subjective and objective is of the one route. The idea that there is some thing that is making me do something that I would rather not do, or is making me think a certain way or behave a certain way –that is an absolutely valid and real way of understanding oneself in the world.

But I’m getting at something when I do that I feel is more significant. I was tempted there to say “more substantial”, but I try to tend away from suggesting that something is “more real” or “more true”. I am not involved in this essay right here, of the two routes, in a capitalistic frame of trying to discern what is more correct or better. I am more concerned with establishing a ground of facts.

So we might ask ourselves where the idea that I am perfectly OK comes from. And then along with us we might ask ourselves where the idea that something else is making me do something or look at myself in a way that I don’t like comes from also.

In particular I point out the part in the article above that the author points out when she finally got comfortable with eating intuitively I guess, where she just Kaina eats what she wants and doesn’t trip out on it too much, she has the same body that she has had through all her obsessing about the various diets and the binging and they’re restricting and the eating healthy and all their various facets of trying to stay skinny, I guess.

What this says to me is that however she was being, she was not being in any particular way because something else was telling her to be that way. Rather, that both of those real items were arising in existence simultaneously and conspiratorially for her being.

Now try and keep in mind the two routes as I’ve tried to describe them briefly so far in this essay as I go forward: it is not that society is erecting this image of women and people such that then people get low self-esteem and want to do terrible things to their bodies or eat only lettuce or work out three times a day seven days a week. There is no element that is causing them to behave in such a way or to think in such a way, if we can include thinking as a kind of behavior.

And to stack up on that kind of awareness, I’m going to bring in something a little more personal to me; because I am a white man, many people would probably say I’m filled with shit commenting on this kind of stuff. Which I admit maybe I’m overstepping my bounds and I am actually filled with shit, that’s OK, I’m totally open to learning where I might be failing.

My daughter died suddenly two months ago. It was a purely random event, she died of viral meningitis. Sure, we could probably sue the hospital and get to the root cause of it and get people in trouble for malpractice and stuff like that because no one diagnosed her with meningitis until it was really too late. So put that aside, that we could’ve retaliated. There is also no reason why she should’ve got it, no one we know nor no one that she has come in contact with has meningitis that we can find her that we know of. The doctors hypothesize that it was just kind of a perfect storm of infection that got into her brain.

I am dealing with it pretty well, I suppose overall. But even at times I find that suddenly I will randomly start to cry. Sometimes, or actually somewhat often, Some innocuous thought our image, like a tree or a song, will lead over into some sort of reminder that Marley is gone or some other thing that Hass to do with various things around her death, and I find myself getting emotional and getting teared up. And it is kind of interesting to me in a way that something will start that kind of cycle but then there is this also kind of sub cycle where some part of me feels like I have to continue in that cycle and ruminate and be emotional and miss her and be sad. I’m not making judgments upon myself; I’m just looking at it through an intellectual lens; I am fortunate to be studying counseling and so I had many people and do have many people that are helping me on this path.

So, of course I can say that I am grieving I am involved in the process of grieving still and that the reason why I cry at times that seem random is because, is caused by, this outside thing that is my daughter having died. There is something that occurred that is not me that is making me behave in a manner that I would not otherwise enjoy. As I said, not only do I find myself getting welled up with tears at random times, but then there’s also a further kind of talk to myself of myself that somehow feels like I should continue to dwell in these images and thoughts of loss and sadness and death and missing her, etc. it literally is as though something from the outside, something that is not me or something that I’m not in control of controlling how I am being, how I am viewing myself, how I am behaving, how I am thinking, that I really would not like to have to go through.

And yes all you psychologists out there, don’t read this as though I am in denial or I’m trying to reject my feelings or anything like that because I’m not. 🙂 I am positive that no one would choose to have to mourn for someone they loved dying. So I’m not saying anything about maybe criticizing myself about the fact that I am mourning and grieving; I am not beating myself up or trying not to grieve or trying not to feel.

OK I just had to clear that up, because this is a philosophical consideration based upon a real valid and significance experience that probably millions of people go through every day.

So if we look at the fact that I just start crying at random times. There is no immediate cause that I can really know of; of course, Though, Ido it all the time: I reflect upon myself (like I am doing here, coincidently, lol) and I can say oh it’s because I went into her bedroom which is still set up the way it was when she was alive. I can say that oh the cause that I just started crying randomly was because I brought some water into her lizard into her room. But that’s not really the cause. Maybe we could say it is a proximate cause; but I’m not getting into trying to define a system right at this moment. So if we back up, we get into the general category of grief trauma and loss and so we have to say that my behavior overall is conditioned, or caused by, the loss of my daughter.

Yet, there is no reason that she died. Without going into all the various aspects and break down all the arguments of possibilities about why she died or the cause of this and cause of that, The very simple conclusion is that she got sick for some unknown reason, and this sickness developed until she died despite the best efforts of her doctors. But that doesn’t really give us a true cause; it satisfies a desire for reason, but only if I don’t think about it too much. 🧐

So what I’m really saying is, what I really must be saying is that the cause of my grief cannot be found. There is no reason why a cry at those specific random times; sometimes there is a trigger, other times it just pops up. Because, if I say the reason is that Marley died, and then I say that there is no reason why she died, I would kind of have to say also that the reason that I am grieving has no cause.

And so I must repeat again, here, I am not making a reduction in my thinking to justify or somehow deny the fact that I am in grief or that Marley died or that all that stuff.

This is the nature of the two routes that I’m trying to convey: The basis of the two routes is that they are mutually exclusive and do not reduce to another common unity. The fact that I can understand this ontological truth does not mean that somehow I am comforted by it or somehow I’m trying to deny the fact that my daughter died or trying to prevent myself from having to experience grief or sadness. There is no underlying psychology (Reason, cause) which links these two aspects; and this is to say that where a linking is understood, there we have fallen back into the one route. And that the distinction that I am making is the nature of the two routes, the nature the way that consciousness indeed functions: reduction is a particular function of consciousness, it does not necessary constitute consciousness toward its entire truth.

I’m saying that these events arise conspiratorially in the same sense that there is nothing wrong with my body. There’s nothing wrong with me. I am exactly the way that I am supposed to be.

And so coming back to the article that lead this post. Accepting who I am as a person with all my flaws, whether or not I’m binging and purging and doing tons of exercise every day and being on comfortable with myself and otherwise worried about people not excepting me etc., is both at once caused by other people and arising coincidently. And these two ontological situations do not indicate a further unitive cause.

And so the radical idea I think I’m trying to suggest is that me being OK with myself has nothing to do with rejecting that thing which I understand as causing me to be in a way that I would rather not be. The fighting, the rejection of that perceived outside force really, it seems to me, just reifies the fact that I am not comfortable with myself as a type of comfort. It allows me to be in this particular world that I know so well; the reduction we call “world/subject”. I call this the cosmology which positions the subject in reality.

The radical move of the two routes says that I am never removed from the struggle in reality even as I am entirely OK with myself, and at that, even as I might be totally in shambles. The world is not causing me to be any way; neither is something wrong with me. They are Co-incident, parallel. The reduction to a further “psychological” meaning is ultimately of the one route, the “real world”, the cosmological argument.

And that is not an indictment; it is simply a fact.

An Example of Argument which is Erected Upon a False Choice.

Self-Care Puts Us on an Amusement Treadmill

Self-Care Puts Us on an Amusement Treadmill
— Read on benjaminstudebaker.com/2019/01/07/self-care-puts-us-on-an-amusement-treadmill/

Benjamin Studebaker, the author of the blog of this re-post, doesn’t allow for comments on his blog. so I am regarding his argument here. (I love his blog, btw.)

Basically, my rebuttal is a rebuttal against his whole approach in viewing. An argument usually evidences a platform which is assumed extended into a common space to allow for a particular topic to be forged toward a certain discussion already taking place. The assumption of the common allows for segregate discussion to not encounter other discussions such that it never has to answer to questions that are outside its intension.

The Repost is an example; I understand what various authors such as Aristotle, or whomever, might be talking about, but I think that to bring such an analysis into our day is a little bit anachronistic if not often myopic. And so my rebuttal is really a description of an approach through which I am able to notice what is “Common”. It is a rebuttal to the common.

The Common is an assumption of a ubiquitous and Omnipresent field, what we could call in general “reality”, a philosophical argument (assertive presentation) from an assumption of a unitive and common experience of what the human being is.

And where the rebuttal really digs it’s claws in, is to say that by virtue of this rebuttal that I am making, by the ability to notice that I am not, as a human being, entirely contained in that which Studebaker assumes, I am there by not suggesting that I am not a part of reality, but more questioning his assumption that we are totally involved as human beings; which is to say that the category called “human being” is assumed in his argument, and that it is this assumption which is faulty; it erects the condition where false choices can appear substantial (not false not consequential).

Nevertheless; this left/right analysis of the idea of self-care appears itself as a ploy to keep people in the viscosity of the ideological machine.

There is indeed a bare fact of existence where there is no ideology that is imposing or oppressing in any way; it is a fact. No argument needs to be made about this true condition to dispel it and, in fact, no argument can be made without enacting a violence. The use or application of ‘self-care’ is involved with a truth that someone has innate and inherent emotional reactions at times which cause thinking to go in ways which are, shall we say, not comfortable. There is no requirement for an ideological oppression with self-care. The simple fact arises to awareness given certain conditions; ideology is merely one condition that can draw awareness.

So by virtue of this kind of noticing I can point to those people that would say that never is there a time where they feel that they are uncomfortable in such a way that they would have to apply a certain kind of self-care to their situation — those people are de facto part of the oppressive machine in which they argue pros and cons, left and right, at least in this circumstance. We can even go so far as to say one who has not has to deal directly with adversity cannot possibly know what they are talking about as to what self-care might address; they thereby cover their insecurity with assertion (of propriety over actuality). This is to suggest that they are not being honest with themselves and they are not able to view themselves into context of something that might not be correct about themselves. They view themselves and their intellectual capacity and indeed their position in the world as automatically correct, what I would say is sacrosanct, i.e. as a religious faith. They that can stand back not only from their existence being themselves, but also from the rest of the world to engage with it thereby through a proclamation of their ideological position reveal their position of assumed privilege.

The idea of self care, which can be argued to stem out of or through the state of  mindfulness, does not arise through some sort of intellectual contemplation of a persons’ state of being. Indeed it can, but then we have the condition we call “practicing mindfulness”; one of the things to keep in mind (lol) is that practicing mindfulness is not mindfulness. I believe that it is this misunderstanding that Benjamin Studebaker and others are addressing; it is the misunderstanding which is informing the address. They do not see the inconsistency and do not notice their mistake in viewing the world and what self-care might involve.

Mindfulness is a state of Being, a state of existing, just as ‘care’ is a certain kind of orientation upon that state. “Practicing mindfulness” (which can be said to be, on one hand, a type of self-care, and then on the other, the basis of self-care) is an ironic admitting that mindfulness has not been realized, and so self-care can be said (even if it is not recognized) to be the practice of the attempt to reach a particular state of Being which is not effectively oppressed. The illusory quality which might be understood of such awareness of Being thereby only arises in the compensation for the contradiction inherent of the theoretical assertion of common ubiquity. One cannot make someone else need or want self-care.

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Such assertion of propriety evidences that the required break with ideology has not occurred to thus be able to understand what self-care is addressing.  Studebaker  brings in Aristotle’s idea of slavery because indeed that is (likely) the self-reflection that he is coming upon in the meaning of self-care. Which is to say, echoing Paulo Freire, he is inextricably involved with the game of oppression, i.e. a slave to the system. He (and others) thereby argues the ubiquitous substance of the game of oppression through the idea of a priori synthetical reason as he is oppressed by the system itself, the reasonable self-containment which must then assert itself onto an unreachable real world in order to posit a real freedom. This system he can see no way out of except to use this a priori pure reason, which verifies Freire’s thesis that the oppressor also is caught in the game of oppression. This is the irony of Kantian Pure Reason.

Such congregants cannot see the way out and so use the forces of ideology in order to explain how someone can get out theoretically, which then merely confirms the irony of the modern colonial state, and consolidates the ideological power itself. The freedom that is so argued through the theory is empty and hollow because the orientation upon what is real is not able to make the necessary break.

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Yet I would also add that through this argument or description I am not thereby invalidating the existence of those so oriented by the confinement embodied by the theory. Nor am I saying that I am exempt from it. Rather I am granting that the object of such theory indeed operates as a real mechanism. However, also, it is this kind of absurd discussion which is out of bounds according to the rules of ideology based theory, what I refer to as conventional method. We are not all slaves, but indeed we are caught in a technological empire where all sorts and types of Beings exist.