Rp The role of mind in neuroscience

After failing to find anatomical or functional correlates of a variety of psychiatric conditions, Dr. Sarah Durston (neuroscientist and Professor of …

The role of mind in neuroscience

—— If you are not as concerned about the philosophical side and want to hear just about the biological side of mental disorder and diagnosis from the research stand point, start at 18:30.

Very interesting….and validating as a philosopher and clinician.

Rp and comment on Potentiality

Aristotle associates potentiality with matter. Here I am not endorsing Aristotle’s four causes, nor his hylomorphism, but simply thinking about the …

Potentiality

——- So it is: the actuality of potentiality.

I might even go so far — or father — to say that the issue with subjectivity is that it always the potential of potential, such that it’s actuality is never gained.

Hence: orientation is the actual basic issue for mental health.

For health must be actualized as the potential itself. To always hold or move into the potentiality of what is already potential is nothing less than an existential crisis waiting to either be denied (bad faith) or unfolded (political reality).

What matters is what is actually occurring. The lived experience of potentiality of what is occurring is anxiety, whether for good or bad. That is: the ethical.

Potentiality

Aristotle associates potentiality with matter. Here I am not endorsing Aristotle’s four causes, nor his hylomorphism, but simply thinking about the …

Potentiality

——- So it is: the actuality of potentiality.

I might even go so far — or father — to say that the issue with subjectivity is that it always the potential of potential, such that it’s actuality is never gained.

Hence: orientation is the actual basic issue for mental health.

For health must be actualized as the potential itself. To always hold or move into the potentiality of what is already potential is nothing less than an existential crisis waiting to either be denied (bad faith) or unfolded (political reality).

What matters is what is actually occurring. The lived experience of potentiality of what is occurring is anxiety, whether for good or bad.

Science is not in opposition to ignorance

Only by a certain orientation upon knowledge does oppositional categories have significant affect.

I was reading a paper, part of the paper anyways, where the author talks about John Locke saying his work not involved with science.

Just got me thinking. Georg Hegel, and many more philosophers for sure we’re trying to find some sort of “science“ of …what? Now that were in the moment that were in, I’m not sure we really are identifying what science actually is.

Indeed, even scientists would give us a definition that if we were to look into what it really means, or what it’s really identifying, we would find that it is like saying that that object over there is a chair. Any mediocre Philosopher knows that as soon as we attempt to investigate an object from the standpoint of the phenomenology of the subject, we find that there’s nothing really there that the word identifies. I’m short, that language or words of language are arbitrary.

Science as Truth

I am the first person to suggest that words are not arbitrary. Even while I hang on to the logic of the philosophy which understands words and sounds and symbols is not necessarily being linked to the object that they suppose.

I feel this is a more significant venture for philosophy: that words identify things that truly arise in the universe. That the knowledge of things in such a way is indeed a science, or indeed can be eventually found out and known truthfully in a system of science.

Now, of course, the only logical means to understand that last phrase that I gave is to understand that I am not in a project that has to do with the present moment, so far as modern science. But rather, indeed science is some thing that human beings are involved with teleologically, that is to say, universally. So it is that I say that my work has to do with disrupting correlated terms, which is to say, terms that arise in a polemic which seem like they’re true, but Are really only given into a particular kind of knowledge. I called this particular kind of knowledge modern.

This is interesting because if I’m going to propose that my work has something to do with science then I must realize that there is a current working epistemological paradigm that functions, indeed as it promotes a faith in, it’s mode of corrections, it’s patterned system of lacunae, and that if I am going to propose that my work is scientific, then I must indeed deal with the present misunderstanding that is common empirical science as a thing that arises truly in the universe as well.

In this way, then, we can begin to understand a progress of the human species, of the human being, that betrays the common ideological heritage. We can begin to see that a science arises through a different kind of understanding of what has been happening in the growth of the human creature through time, and indeed that’s come upon a different understanding of what time actually is. After all this: we can find a scientific truth of the universe that human beings can know and apply.

Post Truth?

This is also to say that we must contend with idiocy. We must contend with the idiocy of the conservative liberal “science” -oriented modern epistemological technology, and those correlations that constitute its basis, those who have a different opinion, that knowledge which arises as “conspiracy“, The conveyors of post truth, and otherwise ignorant people, warmongers of 19th century disposition, etc..

A little while ago the philosopher Alain Badiou suggested that the radical political move would be to not vote. Basically, to drop out of involving oneself with politics. That this indeed would be the radical political move. And of course, all those for Social Justice really had to take what he was saying and apply it ironically, metaphorically, as if he really wasn’t saying what he was saying.

For, for those oriented in the social justice of empirical modern reality, one must make choices into political action..

Disjointed and disconnected as it is from any true universe — when we begin to comprehend that I am not involved in the constituting of the other, then we can truly begin to understand what subjectivity is and how it indeed arises as a true thing in the universe.

We find that we just must do what we do, and in that doing we arise as a truly radical political entity. The choice into political agency is based in a decision that cannot be made.

The Moment of Decisive Significance

I’m not making a political statement here, really. .

Science as the Object of the Subject.

Maybe that’s what I’m saying. Science is always epistemological. Epistemology grants the significant understanding of the true universe.

🧐

The Philosophical Hack

We are so motivated and conditioned by the given modern phenomenology that we become fearful and skeptical when the word “truth” arises. So far as mental health, this kind of fear is “the final frontier“, and it is usually a fear that resides so deeply and so substantially that people just consider it normal. Indeed, it is so foundational, it constitutes the basis of modern identity, such that most people would be content in the contradictions that uphold their identity, to have some personal and private spirituality and religious belief, that most mental health issues are never encountered. That is the way of the modern capitalistic world; we cannot impose mental health upon all of humanity and its social systems, if simply because we have no way of affectively addressing it. Hence, I see ethics as having to do more with logistics, and less of what meaning and decisions we see ourselves needing to make.

🦥

The truth is in there.

👽

The Object of the Subject

“The Philosophical Hack uses Slavoj Zizek’s book ‘Event’ as a platform from which to hack into philosophy. A hack is someone who is adept in technology and standard methods but is not employed to make marketed products. Yet in another sense, a hack is a repeated application of a specific yet broad algorithmic protocol upon a closed problematic space. The role of the hack is at once to disrupt and to consolidate. The hack is a check on the security of closed functional systems, as well as the impetus for its growth. Defining this problematic space through a careful assault on weak points in the philosophical facade, Nathaniel offers us a way into a science of philosophy. Mr. Nathaniel is writing to a wide intelligent audience in such a way that the philosophical mind will not be ostracized but will indeed be challenged. It is indeed a philosophical hack.”
— Read on www.lulu.com/shop/cedric-nathaniel/the-object-of-the-subject/ebook/product-24228206.html

More by:

https://www.lulu.com/spotlight/Landzek/
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The covert philosophy is now sound

Up from the ashes that had been scattered to the winds, the band that had a different name each show, giving its songs to the bands we now know so well -what once was covert is now sound.

For you sound philosophers, coming on: http://covertsoundphilosophy.com/

The shit has hit.

Falling Covers and Other Drops – hear the new album here !

X

Agency Is Gratefully Dead

Agency is going through the same fits as religion. When Nietzsche regarded society around him at the time, he declared that God is dead and asked now…

Agency Is Dead

—-Aaaaand of course, my comment.

I have never bought the idea that without some sort of God figure that everyone gets to do what they want. So, also I’m not really agreeing with the idea of agency here. I mean, yes there is some sort of crisis about this particular term and its role and how we show up in the world. That much I would agree.

However,

The plain fact of the matter is that probably a good chunk of the population of the globe does not “believe” in some sort of ethical judge ruler. In fact, I do not even think that most people “believe” in some sort of ethical standards. We simply run on them. I think that everyone just does whatever the hell they’re doing and then when we start talking about ethics or laws then we fall into this sort of black hole that we fill in with words that supposedly define the reason why I’m doing anything.

For sure when I’m walking my dog this morning, there’s nothing within me that is preventing me from stepping over and thrusting a knife into someone’s heart, you know, 20 feet away or something. Its only when I might ponder running over to this dude walking a dog and thrusting A knife into his heart that I begin to ponder these ideas about ethics and agency and God – if we I do at all ! But while I’m walking my dog there’s no such thing that’s preventing me from doing that simply because it has nothing to do with anything that I’m doing. I’m walking my dog taking in the cool morning and greenery that this early summer has to provide. There’s nothing ethical about it, there’s nothing about my agency that comes into play. It is only when I read this blog about agency and God but my mind begins to roll around in the dirt and pebbles of that thing or things.

Now, the only rebuttals that one could give to this sort of position would be to assume that there’s something underneath, some sort of Tetris like basis to my consciousness or my mind that has been filled in with ideas and values, and that my activity is kind of the blocks falling down from the sky that I’m trying to arrange into this foundation that has been settled before.

Literally, that’s the only rebuttal that can have any ground against what I’m talking about.

However, we would have to apply the same sense of God or agency or morality or ethics to the very fact that I might be able to read this blog about those topics and then have some sort of opinion about them. In this sense, we would have to argue something of the nature as to whether or not I have intelligence maybe. My point here is that someone would pick out some great idea to start talking about it as if it has some sort of existence or not existence that it’s informing all human beings or something like that.

We could just as easily have made the discussion about mind. Do I have a mind that is able to read the repost blog and have an opinion on it enough to write another post? How about An even more interesting one: gumption. Is there this essence of gumption that all human beings have such that I need to tell someone how it may or may not be the case, considering that someone was talking about God and ethics?

I could go on. in fact, I would suggest that we could go on and on and on in this direction about deciding or arguing about what things truly exist or have relevance and what things don’t, and if we had enough time we would have gone through to address the entire lexicon by which human beings communicate.

I personally would say, yes, the very fact that someone might be arguing of whether God exists necessarily requires that God exists. Because if God didn’t exist I would have no criteria, no way to reference what God is or is not. Same with agency.

Further, if someone wanted to argue that particular point of contention, I would say that what is it about the situation that feels like you have access to some essence of God that does or does not exist? Or even better yet, what makes you feel that there’s some sort of essence of yourself that has any ability to affect some other persons opinion as to whether or not they believe in God? Why should the existence of anything have to do with my reasoning about it? Whatever answer that person comes up with, ultimately would be another topic that could involve God or agency. Then even more revolting, why do I think that I have the power to know whether it exists or not exist in the sense that my argument would want to promote?

For whom, or to whom am I arguing?

What about this other person, or these people that I’m writing the blog to. How can I possibly know what “all of humanity” actually is, what they do, what they think, the reasons for it, or anything at all like that. Do the people that live on that island, I think in the Mediterranean, who are basically a xenophobic society that doesn’t let anyone else come onto their island – do they have agency? Do they “believe” in anything? 

I would think that they do, and they don’t. They have both not agency and indeed they have agency. 

So, I think there’s something else going on. And I don’t think it’s the question of nothingness, or some sort of enlightened Nirvana Ness. I don’t think that nihilism has any context here either, again, except in as much as I might think I’m getting somewhere by discussing what nihilism is.

Im just grateful that I might know what it is. 👽

The object of the discussion, like that rock over there. in-itself.

The arrogance! The Narcissism!

🧐

what am I talking about again?
x

Rp and Comment on if Can consciousness be simulated?

David Chalmers in his book: Reality+: Virtual Worlds and the Problems of Philosophy, eventually gets around to addressing the 800-pound gorilla in …

Can consciousness be simulated?

—-
The Two Routes version of the problem:

Reality can only be encountered and negotiated. If reality arises beyond that scope, it merely verifies the truth of the initial statement of reality as what is happening.

consciousness arises as it does, having properties that appear in whatever manner that we deal with in what ever way we do, just as everything else also deals in the same way; that is, in the manner that it does.

However, this does not argue that it has no value, cannot be known as a means to get something else done, or is a moot point.

The Real question hudden within the question of consciousness has to do with what we can use it for.

Encasing the Real question is that true question, the question that spoils the party, and grabs people up to attend a different party. Most people at the party, though, will think that the party’s over and think that they have to go home. But in actuality there is another party that they’ve just missed. 

Because the whole discourse on consciousness is nothing different than having a discourse about television sets, atoms, computers, parties, or shirts, or even fashion or hearing aids. As we may want to know what a hearing aid is in its reality, what we are really asking is how we can use it to establish ourselves in the world as a known being; we are equating thus being with doing.

Im not going into all of the extended possibilities here, though.

This is also to say that such discussions about what consciousness is whether or not technology one day will be able to embody consciousness, is really interesting. Things that arise in reality are interesting; this is true.

This is why we can say that no one really cares about what it’s true because it’s not very interesting. And in general, if I’m in any sort of career that Hass to do with thinking about philosophical subjects, I’m probably not gonna be very interested in finding out the truth of what I’m doing and report on it. The simple reason is, once I begin to report upon what I’m doing, I’m probably not gonna end up making very much money from it or be able to pay my rent and have social credit. Because what I may be doing, is doing that is not only very interesting, but is very important.

In as much as I would have to talk about the interest that is involved in what I’m doing, I lose interest, credit, and this has to be very important and interesting because I wouldn’t be doing it unless it was.

Rout.

The key situation involved in the two routes has to do with a recognition of what is actually occurring. And this has to do with knowledge. It doesn’t really have to do with what I do when I go out with my friends at night. Or what I do to make a living. It has to do with the truth of the situation. Whether or not I get intoxicated from drinking beers and have fun with my friends is not as interesting about all the details about the truth that I went out last night and drank some beers and had fun.

So it is, the catch with reckoning epistemology to find out actually what is happening truthfully in our academic efforts, is that I’m not making an argument to say that there’s something wrong with the reality of the situation. I definitely Am not suggesting that we don’t deal with reality every day, or that we shouldn’t have to, or that we don’t have to because there’s another way to be.

Offense.

What really grates on peoples nerves is that if I say that there’s nothing wrong with the reality of the situation, it often tells people that I’m making an argument about what is true or false, and then they will tell me a bunch of things that’s really wrong with reality. Such as gangster dictators invading a country that they have no business in. 

😁. Of course they will. And inasmuch as their interests are very important they indicate that they are oriented in reality to find the truth of being.

Upon reckoning what is actually happening, though, our relationship with technology changes, And the question posed here, in the link, is changed at its root.

That’s all for now.

xxx

The Moment of Decisive Significance: Enlightenment and the Christ Moment

The moment of enlightenment is only initially an awareness of being. After that moment it is an awareness of how so few are aware. The real issue of enlightenment has to do with what comes after.

When we understand Christ in its proper scope, we see that ‘enlightenment’ is the attempt by the individual to uphold and maintain It as a prolonged state of being. The way it is maintained Is through the justification of the offense.

The Christ moment, and the ideal of enlightenment, is a moment of being conscious that when come upon represents a moment of decisive significance.

In this moment, the awesomeness and apprehensive feeling of dread might bring the individual to fall back into its history to thereby join and retain the consistency of what they know and knew to that state of fear and trembling. The coupling of the Christ moment with the fall back (revolt) into the fear of the awesomeness of the tremendous mystery that is come upon in that moment, yields righteousness, what some could call “ego inflation”. Enlightenment is the form of consciousness understanding itself and its view as something that everyone else is supposed to likewise know.

On The other hand, when the Christ moment, it’s awesomeness and the accompanying state of fear and trembling, is come upon in curiosity, then the motion is one of compassion instead of righteousness. For the self, it continues the motion of curiosity and acceptance, but this self is not the primary aim. The motion is into otherness. Difference.

For, instead of understanding how intellectually or ethically wrong and spiritually poor everyone is around, such that they need to be educated into the righteousness of proper knowledge, The Christ moment fades into just one moment in the potential of human consciousness. Enlightenment disappears as some thing that was never to be found. The meaning of awareness changes.

The awareness that remains is not enlightened awareness, neither is it Christ being; rather it is a true human compassion for those people Who have come upon and yet not followed through such a moment.

It is a true understanding of what it is to be human.

Read The Moment of Decisive Significance: A Heresy

…and much more affordable paperback!.

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