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.

Postmodern Academics and …

I can’t count the number of times I’ve defended Postmodernism (PoMo) from attack, so I am publishing this, so I can link to it. Perhaps I am not …

Descriptive Postmodernism

—- Exclellent points!

I agree. and I too have been known to appear to overgeneralize postmodernism.

Mostly, though, So far is out right rejection, I reject the kind of post modern theory that appears eerily similar to essays that can be generated by The Postmodern Generator.

And there are a lot of them. Ive came across so many, and there is a group of people extended through academia who produce essays, legitimate essays, that sound ridiculously similar to these nonsensical essays that are made by the post modern generator. This is so much the case, look back into my posts maybe a couple years ago about the danger of such post modern academics generating theoretical essays that appear legitimate merely because there’s a bunch of people that like to generate meaning within the confines of a group; The orientation that whatever meaning comes to mind, whatever semantical construction is able to make sense, must make sense. Meaning, it must be true, it must have some veracity in the world.

I refute this. I disagree with that kind of post modern approach, Simply speaking, because it has no ground. It is the pure example of Kantian idealism imposing itself upon reality, As opposed to theory and their categories being generated from real situations in-themselves.

There is a larger, extended, argument here, and you can find it interspersed throughout my blog.

I also reject the kind of post modern that people identify with as they’re being is associated only with a method, as though because my brain works in this way, because my thoughts automatically go to being skeptical, therefore the being of things must be the conclusion, the grand conclusion of that method.

Further, I would argue that adhering to that kind of semantic method for Being, is itself a metanarrative.

This is why I say that certain types of reductions, for example everything reduces to a kind of Zen Buddhist nothingness, is contradictory, and is why we need to set our ontological selves within the truth of that contradiction uncomfortably if we are to come upon what being actually is as a real thing in itself. And this is to say that to set myself in a conceptual nothingness while I indeed interact with real things, gives rise to a different ontological condition than merely “Zen Buddhist phenomenal nothingness”, for that merely gives us one side of the situation. 

Something else is actually occurring, and I say that this truth can be known, and can be communicated. 

I would identify myself as a post modern thinker, but without the added necessity of having to agree with the “-ism”. And I am also very much a realist. (Without the “-ist”. Lol)

…one could say that my work involves the intersection of those two aspects of universal existence. 

Thanks philosophics!!x
xxx

The Critique of a Mistaken Synthetical A Priori Knowledge

If Kant gave us a first bifurcation, and Ludwig Wittgenstein gave us the second, then Michel Foucault gives us the third.

From Foucault we have the subsequent “post modern” discourses which then evidences what we could call ‘structural’ bifurcation; which is to say, that which becomes bifurcated is the ability to have a view due to the language as it is viewed.

Foucault gives is a very clear explanation of what happens with the Postmodern — one manner of which leads directly to Donna HarowAy of my previous post; we could say that Donna is an example of the clinical tradition:

(From “The Birth of the Clinic“)

“So it is not the gaze itself that has the power of analysis and synthesis, but the synthetic truth of language, which is added to the outside, as a reward for the vigilant gaze of the student…
…In no sense was the clinic to discover by means of the gaze, it merely duplicated the art of demonstrating [that the student could remember the corpus of previous experience] by showing.”

The point he makes here is that actual reality is left behind as the remembering the clinical ((read: corpus (technology, as opposed to the actual body) of a priori synthetical knowledge)) knowledge is rewarded due to the student being a part of the group of people who are developing a set of diagnoses which more and more leave the body (patient) behind as an empty place holder for disease, as opposed to that for which diagnosis is meant to treat (the actual body).

The postmodern tradition which sees a a body of priori synthetical knowledge justified over the actual in-itself real body is the tradition by which Donna Harroway finds her place: The world of fantasy to which she then posits a solution of more fantastic words.

The actual real world is missed and set aside in the argumentation which is based upon an assumption that the world is created by a priori synthesis. What happens, though, as we are seeing, is that the world gets more and more screwed up because knowledge for itself is posited in having no responsibility for the actual world that human beings live in actuality.

I’m not sure how many more time I could say it, Becuase, just the same: no argument about the non-existence of God will ever be proven to change a congregants religious faith. The same with this postmodern faith.

*

But my point is not that she is necessarily incorrect; rather: Why does she feel compelled to use such obscure and verbose language to express such simple ideas?

It shows something about what is really happening when we personalize what is actually occurring to an actual body that is the person herself. Something that mere argument consistently and purposefully avoids or misses: Denial. (Don’t Even kNow I Am Lying)

It shows, as again Foucault speaks of elsewhere, that the act (a body which is doing the crime) of the crime is being set aside for the sake of an embodiment of crime (an idea can only be argued against), as a person can be criminal instead of merely what they do. Here, it appears opposite, in true postmodern form: Donna is excluded or shielded from her act (the act that her body, or person, is doing) by virtue of saying things that appear intelligent but are actually based in assumptions of a body (stereo-typed person), that is, never dealing with the body (world) as it is right now in front of her gaze. She is lumping the act into the body as though they are one and calling it justified. And this is exactly what Foucault warns against (see my earlier post about Age of Consent).

x

Nonetheless; Harroway has a semi-famous video she put out I think in the late 80s where she talks about history and knowledge as like a ball of thread or yarn. (I have that posted somewhere). Her point is that at no time are we ever encountering nor finding “what truly is happening or happened”, but that we “pull threads” from the wadded and tangled ball of yarn and then see that line or string as representing “history” or knowledge in general. But in actuality it is always a tangled ball of yarn.

This analogy is what I draw upon also by the term “modernity” or what we view as modern. What upholds an idea of history/knowledge is a faith.

Society and the world suffers when we disclose the nature of reality and impose it upon people in general, simply due to our knowing what is true. This is irresponsible Becuase humanity to function well and smoothly needs its fiction. It is not able to do well under an imposition of truth: it needs faith in reality.

The idea that the truth should be understood by all is a fallacy Becuase what happens, as we see, is all sorts of mental health and social problems. The ‘regular’ human psyche cannot process well, cannot reconcile such “high knowledge” without all sorts of compensatory behaviors. Such behaviors are the messed up ethical world.

The postmodern condition: Google is Manipulating You – Putting You in Their “Filter Bubble.

Google is Manipulating You – Putting You in Their “Filter Bubble”

Google is Manipulating You – Putting You in Their “Filter Bubble”


— Read on josephratliff.com/google-filter-bubble/

This blog, this video and the producer of the video, The fact of them now, bring up many issues, and more than whether or not Google search engine is biased and whether or not we’re being manipulated.

Let me see if I can address the issues that seem apparent to me just off the top of my head.

One. The thing that sticks out to me the most is that Jean-Francois Lyotard already told us this in his seminal essay the Postmodern Condition. And very short: the postmodern condition is where knowledge is determined by the experts. Of course he said a few things more than this but in very very very short term is this is really what he saying, significant to this post at least.

Let this sink in: for much of history humanity has thought it self as existing from some sort of open freedom, freedom, free thought, choice, free will, etc. And more recently, that we as intelligent creatures, intelligent human beings have a capacity to view things for what they are, and that we really just need to make a choice to investigate things to find out what bias is or what agenda might be inherent in any particular presentation. The postmodern condition is where that capacity or ability is commandeered, as part of a whole motion, such that this ability itself, the very idea of a sort of intelligent or free detachment from the object of our perception or conception, has already been determined by a certain set of people that we know, as an ideological disembodiment, as “the experts”. And his point in the essay is that this coincides with technology because human beings are, in our moments, a technological creature.

Now, when I hear anyone talk about postmodernism I think of Lyotard’s essay. I think of other authors to, postmodern original authors, but I do not really think about people who consider themselves “post modernist”, and when I hear other people critiquing postmodernism, most of the time from their critique I understand that they are talking about the subsequent category of authors that call themselves postmodernist. And so then I know right off the bat that the person who is staking their claim against postmodernism is really talking about something that I consider a somewhat superficial. Sure, what they have to say might be relevant in a kind of pop culture way of viewing academics and what academics do, so far as they have to be involved in making social commentary all the time, and indeed make money doing it.

So anyone who thinks they know what postmodernism through the authors Derrida, Deleuze, Guattari etc.. Really should read Lyotards essay, in my opinion, because really the essay gives everyone else teeth. I feel like the other authors talk about various aspects of this condition that Lactually defines. What he is saying in that essay basically encompasses the impetus for everyone else’s discussions. At least, as I say, that’s how I see it.

So once we understand what he saying is the postmodern condition then —

Two. What this video is saying is not new. In fact, we already knew that this is going on, and just because there is a computer program or the Internet that is making it more obvious to us does not mean that all the sudden we are being manipulated or being conned into thinking something. For the postmodern condition is that condition whereby what is considered knowledge is already determined for us through our humanity. And this is to say that what we think is free speech or freethinking, even to say intelligence, has already been determined by “the experts”.

Three. What does this mean? What does this mean that there is this person who is putting out this video to warn us about how biased Google search engine might be, as though this is something that’s coming up just in the past 10 years, say, or something that’s really becoming important just right now or in the past year because of technological capacity or ability. When we read the postmodern condition essay we should already understand technology as involved in this very human way of being to determine what knowledge is through expertise; because it’s manifesting in a particularly visible and tangible way actually shows of what the human being actually is as a universal object.

So again, what is the significance of the fact that this video has appeared right now, and really saying in the context of the post modern condition?

Just as a case in point for my post here:

Honestly, I have to ask myself while watching this video who is searching for that shit? Who is really caring whether or not googles or any search engine for that matter search engine is bias or not?

Of course, I think this is a little oblique of a question for most people, but it really goes to the fact that I don’t use Google very often to search for anything very important. And yet here is a blogger actually taking the time to produce this video to tell a bunch of people that what they think is an unbiased search engine is very biased and so people should be careful about being manipulated towards particular information.

So to my mind she is not talking about everyone, but she is only talking about a particular type of person.

And I have to go back to this question of knowledge being ordained by the experts.

The postmodern condition is something that is defined by Correlationalism, And you can Google that(lol) if you don’t know what it is or what it means because I’m voice dictating while I’m walking my dog so …

And this is to say that the condition is such that even “intelligence” is knowledge that is again defined by the experts, and if I haven’t been clear, what I’m saying is that this definition itself is biased. And involved of my point here is that the very idea of a free thought is already been determined through a biased created by expertise which is supposed to be unbiased but which really is not: The very idea of intelligence as some sort of grounding or ubiquitous aspect of being human in which freedom is likewise essentially grounded, is a manipulation.

Through this very simple analysis of the post modern condition with relevance to one of its products, the space apparent in between the truth of the matter and the real manifestation of the matter, points to a particular type of human being and not a whole category of universal species that we typically understand when we say or refer to “human being”.

Because again we have to ask what is the point of this video. I think there are two answers which really indicate again this ideological unity of the intelligent free human being:

The person who made this video obviously feels very concerned about people being manipulated against what would otherwise be free thought.

And, The point of the video is to elicit a reaction, to activate a legitimate fear, so to speak.

And I would say that these two things combine to form a certain concept of the human being that to such people that are alarmed or are supposed to be alarmed, create and antagonism with in humanity whereby if you are not alarmed then you are not ethical or not moral or are otherwise not intelligent.

And I don’t mean this in the sense of that we should not be worried about it, I mean this in the sense, in the same sense as climate change: we’ve known about this for a long time and in fact it is not something that creates a condition for us that we can make choices to not have occur. Indeed we should be concerned, but I would say in a manner that insights responsibility for what is actually occurring.

But the very fact of the video is an assumption that this kind of responsibility is not available to many if not most people. Apparently it’s not available to the person who made the video, but as well it’s not available to the people to whom the video is intended.

Now what does this mean in the context of a post modern world where everyone is supposed to have an equal and equitable voice?

In the words of Slavoj Zizek, It is a catastrophe.

So something to think about.

The New Christianity: Theological “Strawmen” and The deeper look into the Psychologist who shall not be named.

I think this will be the last energy I spend on JP. The less energy given toward his name the better, I think. But one last thing…

I think we can have little more doubt that JP is supplying a new philosophical ground for Christianity; indeed, I might say that he is a theological philosopher. And in an even more honest light, that he is the example of what I call the Postmodern Religion: the manner that religion appears today, the way it behaves for the modern state.

Peterson at Liberty University  and by the way, Liberty University is one of the largest Evangelical Christian Universities in the world (thats what the Wiki says).

black-face

We might wish to be carefully observant.

Peterson is not really understanding the philosophy that he sounds like he is. In particular, from what I’ve listened to of him, (which is about 4 hours all together) he is not really understanding the philosophy is poses to be, despite all his rhetoric, and in particular, the main antagonist of his position,  Postmodernism. Specifically, he is taking general ideas of the subsequent postmodern distortions and stretched application and further misapplying them as he is indeed misunderstanding them. Yet, I am imagining that because he has a PhD and a nice suit, and can put sentences together about various abstract ideas to a certain sensibility, he then appears as though he is making sound judgements and assertions. In truth, though, it appears that he is overstepping his academic license in the name of the Postmodern privilege of subjective dishonesty, which he projects upon a straw man that he calls ‘Postmodernism’. He in indeed utilizing  Postmodern methods of appropriating discourse for his own agenda, the exact theoretical method that he decries as belonging to his straw man Postmodernism. He is capitalizing upon his alienation from a theoretical space, and then using a rather “sewn-together” version of half-cognized meanings to assert the truth of his subjective power (white male) as though they indeed have valid theoretical bearings. As I said in my last post, this is a particularly postmodern (in the diminished sense that he uses and understands) maneuver.

This is why I am and have been beginning to elaborate upon the a kind of philosophical orientation which recognizes various types of philosophy. Peterson’s “type” of philosophy is one which demands that all conceptual paradigms must be able to be conceived by everyone who has a certain level of education. This coincides with his “absolutism” that seems to rise into everything he has to say; biological essentialism, nationalism,  civilization, history –everything to him has an essential and eternal basis. I question this maxim for the exact reason that I am indicating here with Peterson: It is his inability and indeed insecurity around being an academic which does not allow him to admit nor even see that he is simply not comprehending the theoretical arena that he appropriates. Again; this is exactly the situation that the Postmodern authors warned us about; in particular, Jean-Francois Lyotard, who basically gave us the term postmodern, tells us that knowledge is no longer something that raises or falls upon its own merit, but indeed, knowledge is something that the experts prop up. Implicit in this description of our situation is that experts thus demand an equivocation of knowledge to the standards defined by the experts.  Peterson, someone who has achieved the title of expert (PhD) does not have the (what one would figure accompanies advanced education, as much as it obviously does not) humility to view something he desires as outside of his conceptual register, because of the systemization of knowledge (technology).

We might look at who supports what he has to say. It appears that Nationalists, racists, white people, and hetero-normaitive Christians form the bulk of his supporters. If he is so concerned with people’s well-being, why does he decry government support for LBGTQ+ politically valid designations? Might we do well to look at what he considers “mental health” also? Reality and truth that he appears to promote likewise has little philosophical support beyond some sort of assumption of a common human who is civilized. And what history exactly is he drawing from to come to his conclusions about society and the human psyche? To me, it appears rather arbitrary and, to be frank, quite similar to the artistic latitude that Freud used for his speculations about the structure and history of the psyche, such as his infamous story of the progenitor.  Also, I think it is kind of strange, like a psychoanalytical flashback to not-so-long-ago when homosexuality was officially listed in the DSM as a mental dysfunction., that Peterson advocates so liberally for the democratic tenet of free-speech, yet while also advocating that people have “responsibility” for their lives. It seems to me there is a therapeutic inconsistency somewhere in there. Let him be so free about the possibility that what he knows so surely could be wrong; let him take responsibility for the world and not just his world. hmm? Perhaps have some therapeutic care as a psychologist? Indeed, in my profession’s code of ethics as a counselor, and probably his as a psychologist, (maybe thats why I am not a psychologist: their ethics are a bit out dated maybe, but maybe not) it says that the psychologist shall not impose his or her biases upon the client. In my profession, I am not ethically nor legally allowed to impose my religious beliefs upon the client. If I do, I can lose my license. Likewise, if I am an atheist counseling a Christian, I must not treat the client as though they are stupid or something.  And, if someone is Gay, trans or whatever, I am not to impose my sense of personal correctness, as Peterson’s “natural honesty for identity” which says that such people are being dishonest with themselves. If I do, then I can be sued and lose my license. Wow.

There are no free rides, nor simple ideological solutions — he even argues this himself !! (watch the video a few posts ago).  It appears that he is advocating the very thing he argues against.

I think his intensions are in the spirit of helping people, which is good. But, when we notice how he draws from history to construct a sensible history — which, upon scrutiny, is filled with many philosophically inconsistent holes –we might want to reference a history somewhat recent to our knowledge, that of Nazi Germany.

Now, I do not mean to be alarmist. But it is well known that Hitler and his propaganda machine drew upon a distorted version of idealist philosophers such as Hegel and Nietzsche, and used this misappropriation of ideas with a particular analysis of history which might have made sense to many people of Northern Europe who were looking for some respite from the depression of the defeat from the First World War. Hitler and his minister of propaganda, Joseph Goebbels contrived a mash-up of Aryan, Nordic, and Christian myth, which served to unite the people of Germany under a kind of mass hysteria of national pride, all the while propping up straw men under pseudo-scientific “truth” who were identified responsible for the decline of the German Nation. Jews were made to be responsible mostly, along with their “degenerative democratic” news reporting, but all sorts of people who did not fit into the propped-up mythic ideal were seen to be less than human.

Now, of course, in the small of it, this is just another philosopher speaking his philosophical wares, so hey…

But we might want to learn from the past: so many people were taken for a ride and then found themselves in a terrible space of problem that they did not even know they were supporting.

Just be aware.

*

That said :

Part of the Two Routes is a suggestion that we admit that there is no common humanity, but that there is a humanity that needs such an ideal. I think perhaps Peterson is playing to this crowd. The issue , though, is to develop a philosophical understanding that understands this role, the responsibility Philosophy has to the actual truth of what humanity is by what it does: People need religion. And so the responsible thing seems to be to give it to them, but also to recognize that the religious ideas of “partial reasonings” are in the service of compassion for the common good, and less “true” about what is actually occurring. Less a patronizing, and more a recognition: most people simply do not wish to know, and to give them all the information sometimes just confuses people and makes life more difficult. I think it is possible Peterson is doing this, trying to supply a meaningful world to those who don’t want to really know, but without the awareness that this is what he is doing. We need people who are aware, not just in a power struggle for righteousness.

 

Standing in wonderment: The case against the psychologist who shall not be named (JP 😉).

I am intrigued about this Jordan Peterson phenomenon and so I’m trying to at least invest a little time into finding out what he is really saying.

So above is a little clip of him on the Bill Maher show. I got to say that Bill Maher just clicked down a few notches on my intelligence scale. I definitely liked him back in the politically incorrect days, but it seems as much as these two white men are talking about thinking, they are really not thinking it through very well. It sounds like they’re just patting each other on the back for being rich and famous. Lol.

Ok here’s what I really think.

For one, I don’t really like how they throw around the word “truth”. Now, I am appreciating what they are saying about offending someone or being disrespectful; I agree, this world has become a little bit too sensitive. But also I think it is very unthinking to go from people are just too sensitive – the universities are not holding up standards of truth – they are caught in postmodernism — etc..

Let us indeed be real here:

Who is actually the one who is being offended? Is it the Queers? Who is really being too sensitive? The Gays?

I think it is Peterson himself.

First of all, at risk of being immediately stuck into a category of postmodernist — as anyone who reads my blog knows I am critical of postmodernism — I will suggest that these two white men on this show are throwing around the word “Truth” like it is something that cannot be a problem. In the other videos I’ve watched of Peterson he likes to talk about “reality” also. In fact I think he relates “honesty” with being in tune with reality.

Now, the reason why I keep saying “these two white men” is because indeed this is what we are talking about that even the intellectualizing white men are not comprehending, it seems, or could give a damn about (hence the problem).

Really, ironically, what I’m saying is that this white man, Jordan Peterson, is offended down to his core; White men who are offended meet those who are disrespecting their rightful “reasonable” righteous whiteness with indignation. So to defend himself, he uses the quite post-modern method of twisting discourse so that no one can see that he is deeply offended; that deep offense of his whiteness he returns back to the discourse to keep what is offensive at the level of postmodern discourse. He is doing what he is arguing: exactly what he is saying he is arguing against the PoMos about. And this is to say, so he can argue against “postmodernism” as if it is this resolved and specific thing.

Further, It is interesting to me that he is a PhD in psychoanalysis, and yet he is totally blind to how he is repressing those aspects of reality that offend him, and that he is projecting the object of his offense out upon the world as if there’s nothing wrong. Reaction formation, I Think it’s really called. It is basic Freudian psychoanalysis. I think he needs to go back to his psychology school, take some classes, Maybe listen to some Zizek for a little bit. I think Perterson might need some counseling. 😀

And the thing is, if anyone were to call him out on this, he would use the very post-modern method and skill of manipulating the reality of the situation back to discursive definition to show that that is not what is occurring with him, but is indeed a defense mechanism of what is occurring for me, say . In short, he would be dishonest about what he is in countering in reality.

Shall I mention his short synopsis of Kierkegaard? (In the previous post, his little rambling long talk). Can we say “agenda-filled reading” of Kierkegaard? It is so incredibly off the mark of what Kierkegaard is really talking about, I think I’m about to cough up my pancreas.

And yet here he is in the spotlight, famous calming having a bunch of people enjoying his arguments and relating to what he has to say. Even being offered a fellowship at Cambridge. I mean, this is not just about a difference of opinion or free speech, it’s a literally about different levels of intelligence and education; it’s about different capacities of understanding what the issues are and how they are being addressed.

I mean, I think I have talked about elsewhere, somewhere in my other posts, that the issue of philosophy now is to be able to distinguish between types of philosophy. And I mean this in the sense of how philosophy is being used as though is it it is a unitive category. This to say that it is not merely epistemology or ontology or teleology or whatever sort of other ologies; wit is literally about how discourses are being used under the umbrella category of philosophy. I submit that philosophy is being used in two distinctly different ways.

Ok…anyways…

This is why you cannot prove that whiteness is real to people who are stuck within it, and this is why I say such subjectivity is really a religious tenet. In this case, the religion asserts the privilege of being white, that you do not have to admit when you are offended and you definitely don’t have to admit to something being true if you don’t agree with it. All you have to do is yell louder and present as a white man and you are above reproach, as you refer to the religious theological ground (truth;reality).

Keep in mind, I’m not saying that there is not a truth or that there is not a reality; Rather I am saying what we are presently involved with a religious effectuation; what in the past we have called ideology, we are finding now is really a manner of coming up on reality that really has nothing to do with whether or not my thoughts equate with a sensible object, or what that means.

What we are involved with now is getting out of these limiting, correlational structures, and the opening of oneself to the possibility of other. It is not postmodernism; postmodernism is the description of the typical religious activity of thought. (I admit, there is a certain faction in the university that calls itself “postmodernism”, but this is not a religion in the sense that Peterson calls it, rather it is a misunderstanding of discourse in the Lacanian sense).

Just because you have a PhD does not mean you comprehend this aspect; in fact, all it really means is that you can use language in a particular way. What is at issue is the person that is using these methods.

There is a much deeper rebuttal to his whole presentation, but I am just voice dictating here while I’m walking my dog and so it’s hard to edit and write a whole dissertation on how Jordan Peterson philosophical position is skewed. He is unable to see the reality in front of him; what he sees is his own justification for what appears to him self reflexively as truth and reality.

To ask what this truth is that they keep throwing around as if it’s well known, is not a postmodern tactic. Of course Peterson might say it is a postmodern tactic, but that is because he is inherently caught in the postmodern manner of appropriating reality. In my previous post, in the video where he’s talking about stuff, he even pointed this out: namely, that there is some sort of dichotomy in history, some sort of polemic through which human beings are able to behave. His ground summary and resolution to this historical polemic is that in order for a person to be honest with themselves they have to say things that are offensive to other people. And then he uses the trope “postmodernism” as a Patsy to lump people who are “sensitive” into a group of people who are not being “honest”. Jordan Peterson might be being honest by being offensive, but he has no idea what he’s talking about when it comes to truth because for him truth is based in some sort of common ground of our existence I guess. All one needs to do is listen to his analysis of history to understand his orientation upon the world; he has no problem with his thinking. In fact everyone should think like him because if you’re a white Man, then you know everything there is to know about identity, biology, sex, ideology, philosophy, truth, reality… how convenient for him.

He does not see his complicity with a particular ideology of power no matter how much he wants to talk about domination pyramids. In short, he is using the post modern method of coming upon reality and being in reality as an excuse for his own ignorance. He is being manipulative and he is not being honest simply because he is not able to confront what might be some sort of truth upon his truth operating. He is utterly an example of postmodern subjectivity in the same way that Zizek has indicated Donald Trump. The only truth he sees is that which is self-evident to him. He has no conception of what correlationalism might mean, nor would any of the discussions of the speculative realist folk are talking about over in France, or even LA, have any substance for him.

In short, we can see that he is involved with a particular post- modern religious manner of coming upon the world (there is no common thing called “postmodernism”; postmodernism defines a particular paradigm of knowing and a particular paradigm of being able to come up on world) and asserting that intuitive sense as if it obviously and should be and is supposed to be everyone else’s reality. This particular manner of approaching reality is called “colonialism”. And it seems he doesn’t even know that, Or at least, in the way that he has talked about it in other places, again, He completely exclude himself from the effort of colonialism in the progress of this universal history through which reality and truth only a come about through a persons being honest with themselves he completely exclude himself from the effort of colonialism in the progress of this universal history through which reality and truth only a come about through a persons being honest with themselves. I wonder if his definition of honesty means that everyone else needs to be fucked up in the head and only people like them are allowed to be rational (wat?) .

He is caught in a confusion created by his own presence of being offended by what reality presents to him. He uses ideas and tropes that go unanalyzed and unchallenged – Indeed he uses these troops in a manner that suggests that analyzing them or challenging them is part of the fantasy or a part of not being honest– for the purpose of reestablishing the status quo, which is basically the reality And supremacy Of the white thinking man.

It is not that truth is obvious, nor is it that there is no truth. It is not even some “spiritual” truth. It is that the truth of it is not yet viewable through those routes.

The problem is not what lay at the end of Perterson’s pointing finger, as much as he likes to point at things. The problem is that the subject of this pointing finger is not being questioned; it is as if to him some sort of “spiritual – historical mandate” is being communicated from God.

Again, there is a much deeper critique of Peterson which may come out one day but, honestly, I don’t know if it’s really worth the effort because demagogues have their place too. Hence, the discussion about what humanity is by what it does by the Philosophical Hack.

The Unconscious Mind, Part 2

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Here is the link to the part one post concerning the unconscious mind.

It seems obvious. An Unconsciousness seems to be a good name for what is occurring in oneself, as a feature of the mind: There is this, in a way, Whole Consciousness which is made up of parts which are functioning at all times. There is the “aware” part (conscious), and then there is a part that is functioning as well of which we are not aware (unconscious). Maybe there is even another part which does something else (subconscious?). Freud’s idea seems to be nearly self-evident in its obviousness: There is an Ego which attempts to get what it wants through negotiating with reality, the world, social norms, etc. there is thus also the “norm” part (the super-ego) which tries to enforce ‘what is right’, and then there is this ‘animal drive’ which just plain Wants and desires things (Id). It all seems obvious and sensible. It seems to sensible that all sorts of ideas about the world and how its works and how human beings function psychologically stem from it even without having any requirement to look into ‘what it really means’. some might even ask: what do you mean “what does it mean”? Because such a organization of consciousness and the mind appears so axiomatically and reflexively obvious that we don’t even need to refer to any history or ‘proper theory’ of it, because, it seems, any intelligent person can access this structure of mind to be able to come to certain conclusions about it.

But this is where is gets…strange.

This is where we get into such idea as intrinsic and extrinsic mythology. Less ideology than philosophy, a very large problem arises for people when we come up against what we generally know as a Postmodern proposals, but which really goes back probably further than Wittgenstein, but at least with him.

The Very Large Problem of Consciousness (VLPC) is that what we seem to understand as so obvious and true of the universe and everything in it, including our own minds, is itself organized around a use of discourse which has no relation to any other discourse. A mediated and compromised version of this is in effect when we look out into history and we talk about ‘mythologies’ or ‘religions’ that thought in whatever way, or had views of the world so different than ours and we think often out loud (because its so obvious) how such people were not so smart, or didn’t know as much as we do now, as though such individuals or cultures or civiliations exist by virtue of and for the purpose of my or our personal and absolutely righteous and perfect knowledge of how the world is in its progression and development.

But I digress…

I looked back at the development of the word “unconscious (mind)” and, at least in the Western Book of Knowledge, I found that the term itself occurs first at the beginning German Romanticism; I think Wiki and various Philosophy Encyclopedias list the philosopher  Friedrich Schelling as the first to bring up the idea. But I found that Eduard von Hartmann might have a better say.

Regardless; the notion of the unconsciousness is based in a particular romantic notion that there must be a Oneness of things, that the Universe must indeed be a Whole Thing. In this Whole thing there are human beings who think, and the short of it is, because human beings are not separate from the Universe, thinking itself must be an operation of the Universe and that we should thus be able to somehow “join” with the motion of the universe in its motion.

In my feeble opinion, this is the short short short version of the entirety of Georg Hegel’s philosophy and Phenomenology in general.

Unconsciousness, then, is that aspect of what we are able to be aware of in the universe as that part of the universe that we are not readily aware of (mark Heidegger’s “readiness at hand”). Whatever part we are consciously knowing, according to this ideal of the Whole Universe From Which We are Not Separate, the unconscious mind is that which operates as that which contributes to our ability to be and know, yet in a sort of negative sense. In other words, similar to Jaques Lacan proposal that consciousness is structured like a language, the unconsciousness mind is merely a theoretical argument that behaves like a meme; discourse orders and structures reality, and the meme ‘unconscious mind’ works to support and reinforce such reality, serving as a conveyor or carrier of the truth of that reality through communication.

I question this model this model of the unconscious mind.

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.

Commenting on a Philosopher without giving him more undue celebrity.

I had an opportunity this morning to confront one of my biases. This one was about THe-Philosopher-Who-Will-Not-Be-Named (TPNN for short).

Look in the comments of my pervious post about Derrida for a short video of a piece of one of his talks.

I historically disliked TPNN Becuase I feel he is missing a key component of what he generallzes as Post Modern. HERE is someone who took the time to take apart another one of TPNN talks. Yet, I am not sure my disquiet about TPNN falls into that his idea of PM appears incomplete or that he does not address deeply the PM position, and then as well that his generalization is that PM is about the infinity of subjective interpretive possibility. So I have had an opportunity to look more thoroughly into my biases about TPNN.

I think my offense comes from that he only has only intellectually appropriated a general PM tenet, and thus, of course, at once misses vital elements of subjectivity as well then indeed suggests by his presence a faulty ideal of ‘going backwards’ to a Modernist position. He definitely says in that short video that the postmodernists are wrong.

One of the subtleties of my work is that I tend to stick with the argument that Graham Harmon makes in his book “Tool Being”, that it is not a power-play of one against the other. It is not that modernism was incorrect and that postmodern pointed out all the problems with Modernity and so offers a more true way of coming up on the situation, and thus we have now to show how PM is wrong. That is a philosophical naive way of viewing the situation.

Also, Zizek’s psychoanalysis does not confirm Peterson’s psychological approach either.

It seems that Jordan Peterson failed to read the authors that came out of the speculative realism conference 10 years ago, And particularly has failed to understand what Quinten Miellassoux termed “Correlationalism”.

TPNN is what I could call an overt advocate for religious reality, which in itself is not an incorrect position to be an advocate. Yet, One of the paradoxes about being in the religious mindset is that while being religious may not be an inherently incorrect or improper way of having a reality to deal with, the developed analyses and The reactionary politics that such kinds of analyses often rely upon if they do not explicitly elucidate them in initial parts of the analysis, Often show that they are not having the awareness that religious allowance does not necessarily convey or have to fall in line with a particular religious truth.

We find in our current democratic system that we can speak about God and we can allow people to have their religious beliefs as an ideal for a good society without having to advocate for the truth any one of those particular religious institutions. TPNN Tends to argue that we must adhere to a particular religious institution if we are saying that the religious view is allowed, but he is using intellectualism as a way to argue for his dogma. In short, he is misappropriating Postmodern thought towards his own ontological argument.

Philosophical Construction.

One can always tell when there is a religion in place in two ways:

1) The person will declare what they are and what they believe through a Name. For examples; Christianity. But also, Realist. On one hand we have Baptist; and on the other hand we have Existentialism.

The second way you can tell if a religion or religious belief is in place is that they will deny that it is religious.

This is where we find “philosophy” becoming a kind of religious faith. Through not witnessing its own operations honestly. Through the contradiction involved with a particular manner of coming upon reality.

In general, philosophers wish to retain the title or the name “philosophy” to mean Deconstruction, which is to say, to indicate pure process as opposed to any set of dogmas. Philosophers as a contemporary or modern sense (in the least philosophical meaning possible) speak of this pure process as a way to decode what is otherwise dogma or what we have found in the past 40 or 50 (80?) years as ideology encoded into discourse, but as well a name for a particular type of thinking (let us philosophize about religion; and or, the philosophy of computer programming; etc…)

But I ask, where did we get these ideas about what philosophy is?

The answer of the latter ‘kind’ of thinking is just a label for The kind of thinking that moves more deeply into a subject matter.

Of the former, The typical answer would be a kind of historical library of authors’ works. … actually I’m not sure. And this is exactly what I mean to indicate so far as philosophy becoming a kind of religious faith: There is no reason why we are currently involved in a “post truth” situation – the reason is because that’s what the theorists say. And I’m going to say something that I’m sure will arouse immediate disclaimers, whether it be in the philosophers mind only, or whether people actually say something about it (I will bet it will only occur in peoples minds, because in the same way that Christians are confined to interpreting the Bible is specific ways, so it is with conventional philosophy; the faith involved with philosophy will not allow them to make a comment upon it; one can only dismiss it) —

The reason why we might be In a post truth situation of reality (or whatever) is because the ‘clergy’ of modern philosophy have told us how dogma is to be assembled in order to create a proper meaning for reality. Much as the Scholastic of the Medieval period did for Christianity.

Yet there is a problem with the method…

*

We find a bookend to this faith with what we know as postmodernism. The whole idea behind postmodernism is that it argues it self into perpetual opening. After postmodernism no one is allowed to identify that which is being identified.

But i’m just about to stick my fist up into that opening (screw the hammer!😝):

Typically, we use the term “post modern” to identify a particular set of authors, a particular psychological mode, a particular set of ideas, a particular period in intellectual time, amongst other ideas. But all of these post modern ideas function together so that no one can ever say that ” post modern” is a set of beliefs for method. They can be identified to individual discourses which loosely (arguably) fall under the rubric of PM, but never as the definition of how theory must function as a methodology.

It’s fundamental and contradictory premises are involved in the assertion of it being a critique of what is modern. But I would submit that regardless of such fictional postures, the postmodern is intimately intertwined with modernity and at that, to establish for us a set of instructions by which to know what is real. In fact, I would say if you read a few of the well-known postmodern authors, this is exactly what they’re saying .

Nevertheless, This is what philosophy has become; no longer can you identify philosophy along a particular agenda because the postmodern sense of philosophy will immediately disrupt that conceptual territory, to thereby throw off any assertions that it is indeed developing into a dogmatic religion. It’s exactly like if you are not Christian and you argue with a Christian about the meaning of the Bible; you can’t get anywhere because they already know what the Bible means, And will assert that meaning at every corner and claim that you are not understanding what the Bible really says and will assert that meaning at every corner and claim that you are not understanding what the Bible really says.

In my second book “the moment of decisive significance: A heresy”, I approach this dilemma.

*

We even use the definition of religion to keep philosophy from being labeled as a religion. In general we identify religion as a set of beliefs and a set of practices. And then somehow philosophy avoids being a set of practices accompanied by a specific set of beliefs.

And yet I have identified philosophy just now. For, what is a set of beliefs? It is ideas accompanied by behavior. And what are practices but things that we do that are accompanied by a set of ideas?

It seems to me that our definition of religion speaks for itself but we don’t want to admit, as philosophers, that philosophy indeed answers to this very criteria, this very definition of religion. Postmodern is a set of ideas which motivate as they support a set a practices: Philosophy upholds a certain set of ideas set down in “scriptural” canon which proscribe how not only the philosopher – as a cleric of the religion of the true – but how now everyone is supposed to see and behave in reality. It’s PM theology has come true!

*

But we can go even further. I would submit that there is a reason why continental philosophy is generally centered around French thinkers: Freedom.

It is the French, not the Americans, but the French who tore down previous aristocratic structures and have ever since been attempting to justify existence in the context of an absolute freedom. And this is the context and justification of (ontological) philosophy now: it poses as though it is saying something, but what it is talking about no one can say.

If that isn’t another way of describing an Absolute Ineffable God — I mean. Come on.

*

We find it able to be identified as a system of beliefs and practices due to the bookend that we call Postmodernism.

And, my upcoming book “the philosophical hack: the concluding unscientific postscript to event” goes even further:

It is not that PM is wrong or incorrect. It is not even to argue that religion is a bad or incorrect manner or function. To suggest that identifying Philosophy as a religious effort is not indicting it as wrong or as something that needs be corrected; such a suggestion would be merely to suggest we need a better religion. Rather, we are concerned with it’s opposite: By the ability invested of itself to define subjects to specific parameters, it allows for a definition where by a science of philosophy may be determined.

Thanks for listening.

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