TRIPLE O THE PSEUDO-FOE: notes on the Zizekian gentrification of OOO

Graham Harman’s OOO was born refuted. Incoherent in its fundamental premises, responding to a non-existent problem, positioning itself in a totally …

TRIPLE O THE PSEUDO-FOE: notes on the Zizekian gentrification of OOO

——- I feel obliged to represent rebuttals. Personally, I think many of them are kind of weak, and show really a misunderstanding of Harman’s proposals. I have read Harmon’s book “tool being”, I have read probably half of “gorilla metaphysics”, and I think the most significant thing that I’ve read by him is the essay that I have reposted called “on vicarious causation”. And I’ve read at least a few of those links that Terrence gives on agents form there, as well as agent swarms on critique. And I’ve read bits and pieces of arguments against Triple-o. To me, I’m not sure if any of them are really holding any water. I mean, they hold water within their own domain I suppose. But when I read Graham Harmons work, it’s like nothing I’ve ever read before. There is no phenomenologist of the 20th century that even comes close to the significance that I find in Harmons work . so that’s just me.

But that being said, Terrence has talked about Fayerband for sometime now, and I finally bought one of his books. And I got to say this dudes on point so, there’s that.

It seems that Terrence Blake and I overlap and concur in so many ways, but then in discussing it, we seem to differ on very basic and fundamental premises.

Anyways….

😘

I don’t know what I would say to someone who is giving me a rebuttal based on a misunderstanding of what I’m saying. Of course, I would try to explain it to them. But one should imagine that after a while of encountering the same kind of rebuttals, the same kind of questions, eventually, sooner or later, I would begin to be able to tell very quickly whether or not this person is “starting off on the right foot” toward or into my proposals, say. So after a while of repeated incidents.I would probably Learn that it is futile and just stay quiet and address those rebuttals which appear to me as Being closest to comprehending what I’m putting forth.

My analogy example that I’ve given at least a couple times in posts somewhere in my blogosphere here, is that there’s no amount of description of snow that I can give to someone who has never encountered snow to get them to understand what it is, let alone believe that it exists. Any approximation in their mind that they would have from my description of what snow is would fail at every instance until they actually encountered snow itself.

So I agree with Harmon in his celebration; “to the things in themselves!” 

But of course, as with everyone who has an ax to grind, if I don’t respond to your prodding, then that shows you evidence that I have no ground to stand on against your questioning. And ironically, indeed I wouldn’t! Because the ground of that persons understanding is fundamentally different. So indeed in that person’s domain there is no ground that I can occupy, because everything that I would say would necessarily sink into his quagmire of shifting sands. 

It would be as if I went into a programmer’s office and started telling him how the formatting of his coding is incorrect, or giving him arguments about how he should change things. Indeed, I know what all the numbers and symbols and letters are, I can even understand what lines of code are. I know where and what the computer is. Etc. But just because I know what the symbols are doesn’t mean that I understand one tidbit of the coder’s world so far as the coding functions toward an application. So it is the terms of discourse themselves likewise are analogous to this situation under certain conditions when two philosophers get together to compare notes.  The idea of discourse does not even then Keynote a common category through which we can all understand each other. In the same way that a professional baseball players understanding and approach to the world cannot be comprehended buy a librarian, nor vice versa.  there is nothing that either could say to each other, no description that either could give to the other, which would do justice to either of their experiences. We have to let a librarian be a librarian, and a baseball player to be a baseball player, in themselves.

*

So again, as I keep giving examples of as well as keep attempting to explain, we have evidence of two routes Upon objects. And, yes, I have attempted to give an example to round out how philosophy itself can be an object in my recently published essay “an essay concerning the possibility of a unified theory of counseling” (see my post with the link).

It is a kind of exercise in futility against which one retains more integrity by remaining silent.

Four, how loud would a baseball player have to be, how violent would she have to get upon the librarian in order for the librarian to agree that the baseball players world is actually the true world? And yet philosophers don’t see this as a violence, nor do they see themselves yelling, because they don’t even admit that within the category of philosophy there are baseball players, librarians, landscapers, and rocket scientist. Philosophers would say that all those categories must answer to philosophy and that philosophy is able to address The one in total category. 

It becomes obvious, though, after a while of trying to entertain people who claim to understand, as I’m trying to speak to them or speak to the rebuttals or comments, that they just plain do not get it. And it isn’t really as much that they don’t understand, as much as it is that the basis of their understanding is unable to formulate the conceptions. And this is not an insult. For the insult falls into the assumption that everyone who claims philosophy does have access to all things of knowledge. Actually, it is just a description of the facts. 

The overwhelming and obvious evidence is that there are two fundamentally different views, what I say are Orientations, upon what knowledge actually is.

It is not an argument about some reductive quality of a unified category of “knowledge”. Harman clearly distinguishes this in his works. What is phenomenal, has a form in as much as what is formal is likewise a phenomenon. These two causes overlap, but in essence they do not reduce to either one successfully nor truthfully.

.As I say in many places in previous posts, what we are witnessing is that there is no traversal across a category. For any given category that I might bring up, it is apparently obvious that it fails, no matter how much or how detailed I would wish to describe the extent of that given category, the problematic category whatever it is, Communication is simply not taking place. It is not a communication that I don’t like, as some theorists would want to say that communication is always occurring, it’s just you may not like what communication is occurring. What people don’t like, in truth, is to admit that there’s no communication  in this case taking place. It is a kind of stubbornness, indeed a phenomenology of subjectivity involved in the assertion of its own privilege and privacy, instead of actually looking at, viewing, and understanding the truth of the situation that is presented. It is what we could call a modern denial and justification of an inherent offense to one’s own being. 

I say no; in this particular case of philosophy, there is no communication that is taking place. The open presentation of sensible discourse, of arrangements of clauses and disseminating of definitions is not being communicated in its integrity to these other parties. Definition, no matter how detailed, has failed. This is what is occurring despite the protestations. One can even go so far as the contemplations of the end of history, in the end of philosophy, and the decline of civilization, is coinciding with a denial and failure to address this inherent failure of communication . It’s like we have to double down on the denial because were so offended. 

So as I say, in these particular cases of philosophy and interaction, it is more responsible to allow a tree be a tree and a rock a rock, instead of demanding that there must be some sort of fundamental essence that makes a rock a tree, and a tree a rock, some essential ether, or some basic material of which both a rock and a tree are made of which thus negates the Rockness or the Treeness, except as a further abstract category. 

As I put in my previous post, the question that we have to ask ourselves is what are we trying to do when we engage with philosophy?

And this demands honesty. And this demands responsibility for what we are doing or trying to do.

Are we are trying to find some essential of oneness at the heart of everything, whether it is an infinite relativity of discursive gymnastics, or whether it’s a basic and fundamental big bang at the beginning of everything, or whether it’s a prime creator.

 or, are we involved in just talking about what there is without any presumptions about how knowledge should proceed in order to be knowledge.

Or, are we involved with something else.

Philosophy, often enough, as soon as I say the word philosophy, all the sudden the assumption is is that we are all involved in this grant process of reducing everything to one unitive truth.  So I guess another question I have is are we able to discuss things to their ends, to the fundamental causes, without then having to reduce whatever series of final causes, to a great and wonderful “big unitive cause”?

I don’t know. All I’m saying is that I’m not involved in trying to reduce something to one great unitive cause. There might be other projects. But I’m also saying is that most often people will not admit what they’re really trying to do, and this is why I ask for honesty and responsibility. Because it would go along ways not only to accept the situation as it is, but allowing people to be heard. 

*

While I respect Terrence’s Philosophical approach and work, and he and I have had lengthy interactions and discussions in years past, it is simply a matter to me that many people are simply not understanding the text in front of them as it is intended.

In fact, in a post that I wrote maybe four or five years ago, I talked about how Harmons answering and rebuttals to critiques or a bottle of that obviously do not understand where he’s coming from, amounts to an effort of bad faith on Harmons Part. Namely, that he is reifying the mistake, in terms of Lacan. But also, I attempt to correct that mistake by pointing to the issue of orientation, instead of standing in a firm position of object oriented ontology. The issue is orientation. The issue is not whether or not Harmon has an argument. Indeed Harmon Hass to have an argument because he makes his living doing philosophy. But the significance of his work, Ironically, is that he’s almost required to defend his position against three bottles from people who are missing the mark. (as I describe all through my blog).

The failure is not in the misunderstanding or the mistake that everything should be able to be understood of everyone else’s position philosophically. No; The failure is in philosophy, as a discipline, as a whole effort that various people think they are involved with, admitting where junctures and differences actually arise. It is not argumentative, in fact I would go to the extent to say that it is ante- or pre- argumentative.  The division or the juncture occurs before any argument can be made in rebuttal. Because what is required is the first understand the position that is being described. It is not a matter of understanding the position as an argument. see again my two routes. 

It is not difficult to find this occasion of failure, and then begin to comprehend what is actually happening socially and in reality. Not only in the context of race relations, but mental health in general, we find everywhere in critical circles that intention is not sufficient. It does not matter what my intention is, because it fails. What matters is that I become open to the possibility of other despite my intention.

And we see this in the political realm presently also. It is not difficult to see what is happening in American politics is conservatism sticking to the centralized intentional subject, as its values and beliefs are understood as essential to the universe and human beings, or at least people who live in the United States, the citizens. This conservatism is located in the figure of Donald Trump. This figure at every turn just claims hey, I’m a good guy, I don’t mean to offend anyone I’m just speaking my truth. As Zizek suggested 4 years ago, Trump is the epitome of phenomenological intention, Despite what the left would want to say about its subjectivity.

But then we could say on the other side is the Black Lives Matter kind of thing. This side represents the opening to the possibility of the other. The willingness to give up my concrete intention and good willingness for the sake of believing someone else and their experience might fall outside of what I am able to understand.

*

So when we Juxtapose these two situations, philosophy, politics and reality, and we have a sort of triad of mixture of juxtaposition Ing, we can find a reason why I am able to speak to philosophy itself being viewed as an object. And as well that there is this “thing” that I call “conventional philosophy” which demands that anything I say is able to be understood, comprehended, and addressed by anyone else using language, But so long as we play the game of phenomenalism and its brother in law, discourse.

  yes, I say, it is possible and indeed we do find that demand. But in the end, again I say, it is not very responsible for what is true of the situation at hand.

Event and Substance

Various philosophers have already discussed the “event”recently. I generally consider three philosophers contemporary that are significant to the discussion of truth. I talk about them all the time: Zizek, Badiou, Laruelle; The indivisible remainder, void, and void qua void as implicated in non-philosophy, respectively. Which is to say, in a very Witgenstein manner, that whatever might be nothing is nothing to be concerned with. There’s nothing even we could begin to say about it that has anything to do with what we name it. Nothing here becomes foundational as opposed to merely speculative.

It is this last significance that encompasses the event. The event is nothing that we can talk about, but it is everything that we must be concerned with. In this way it is not fully present, as various sorts of random occurrences filled with content That occupy as well as catalyze change due to the fullness of their content that we unpack meaning from. Rather, it is very much like Rudolph Otto’s slight mention in his book The Idea of the Holy where he quickly suggests that the “mysterious tremmendum”, the “awe-full-ness” Which motivates our very being, which in his discussion is really the root of the holy, is that center of vacancy around which religion arises.

But the event is also not pure nothingness. Zizek points to this contradiction of speaking about nothingness as “a catastrophe” Which arises at the beginning of the universe, where everything is turned on its head, and what we understand is love becomes the manifestation of real evil. With Zizek, Nothingness inscribes us from all sides and indeed it is the event which brings us into the middle to form political identity, as one might say, out of nothingness, or, in the middle of nothingness, stretching backwards to a moment of pure absurdity, and extending forward into a ‘Master signification’ which avoids all scrutiny.

Badiou attempts to tell us what being and event actually is. Indeed his masterwork book is called “being and event”. We find, though, that he too must take up a sort of Zizekian tack and move everything into the political realm. In very short, Babiou says that the event is where being irrupts into the world. The event “begins the count” of reality. And I imagine we are supposed to gather that this “count” is quite similar to the generation of meaning by human beings. And so where else do we generate meaning but in the political realm, I guess.

Laruelle is really the only one of these three that actually takes seriously the idea of nothingness. He takes it so serious that it becomes a foundational feature of existence. Like I said, there’s nothing even to say about it; it is being so effective. One could even speculate that if I had anything to say about nothingness, it must not be very effective. One could also gather that where nothingness is effective thereby do we find Truth; and indeed I’m pretty sure that this is why many people have accused Laruelle of conspiring toward a religion. Indeed, many people that really enjoy this philosopher sound like religious fanatics, but I would say, honestly, it’s because those people really don’t understand what he’s talking about.   When nothing becomes substantial, when nothingness is indeed a foundational term of a universe, Then something changes in the way that we reckon the universe. This is to say, as opposed to the invisible given that what we understand is the regular or conventional philosophical approach, what Laruelle calls “sufficient philosophy”, Understands as an essential substrate, a criterion of truth where everything revolves around everything else, all the while assuming that there is this fundamental “truth of the universe” that we are finding through experimentation, empirical science, academic philosophy — I’m not really sure what label we would put on this given. Badiou I think makes the best proposal for this kind of real philosophy, because it gives everyone involved a legitimate stake in the game by allowing their being, they’re thinking, their efforts in reality, to arise from nothing without ever having to admit that indeed nothing is what is informing their activity. How offensive to my being in the world to consider that everything that I’m doing is based in nothing! (It is devastatingly offensive, in fact. What the hell is alienation if it isn’t an identity which understands itself in the context of nothing and thus meaninglessness?)

In truth, this is why I believe it is more justified to call such a real activity thus “religious” in nature. Because in reality we can talk about whatever we want to as if it has substance, for example, we can talk about nothingness and what it might be and how it manifests in various this and that, but all the while never recognize or rely upon that nothingness as indeed as that which is informing the activity again. Instead, people point to the effects, and use that as an argument for an ontological foundation of relativity and eternal interaction of thinkers which establish for themselves and for each other the world, the real universe, etc. Such approach I call religious because it requires a certain amount of energy, or force, in order to overcome the contradiction involved in having all efforts actually based on nothing. Because most people will quickly retort “well, what is nothing?” And begin the cycle of eternal recurrence again.

There’s is a faith because they (we) are involved with what the philosopher Jean-Paul Sartre Proposes that every good being does when they encounter the “abyss” of freedom: we “revolt” from it to gain our freedom. There is no freedom in nothingness, though; nothingness is really nothing else but nothingness, And the “…of freedom” part of the encounter is really the ability and capacity to deny what offends us.

It is the ability Part that is most significant for me, because it indicates to me that this is not some essential truth of existence, something that all humans do automatically or something, or how the universe actually is or — again I don’t even know how I would talk about it in the short venue right here on WordPress…

But it is an ability of consciousness, an ability of the human being to revolt from that abyss to create our own worlds of intention, worlds that we want to have. Worlds that we desire, worlds that we use desire to make. Etc.

This context from which I’m speaking here on this post, this particular post, I am just saying that while I might be able to revolt from the Abyss , I don’t have to revolt in order for the universe to remain viable and for me to be an actual person in society. And in fact I think that is a significant issue is whether or not I’m revolting from anything. Here and there are use the term “acceptance”. Indeed, human beings have an ability to revolt from the abyss of nothingness in order to gain their freedom in society, but this freedom is not essential in the sense that it somehow is implicit in the nothingness. The nothingness is nothingness. It is nothing. It’s nothing to talk about. It is in our effort to speak that we find freedom in denial that such speaking is based in nothing at all.  The overcoming of this contradiction I call faith.

It is a particularly 20th century industrialized capitalist democratic religious congregant which finds its identity in revolting from the abyss of freedom in order to make choices about who and what they want to be in the world.

Presently, it is this particular mode of reacting that we call “modern”, and what I described amounts to a reason why it is so difficult to think beyond capitalism. It is just one particular mode of being human, but being in general, though, and that indeed it projects itself both forward and backward, we must necessarily understand that it is not some essential human trait, or some essential human way of being that has gone on since the beginning of humanity — But it is indeed the “beginning of humanity” that is arising as a psychic component within the modern individual around the event.

When these parameters and limitations Are realized, are comprehended and accepted, Then we find the only truthful way to discern what we are involved with in our current situation is a religious faith, A mythological cosmology which is actually effective.

X



The Consolidation of Ideology and Mental Health

There is a long line of thinking and writing that frames ideological negation as emancipatory, or as an advancement of cognitive ability towards a …

deep adaptation as post-nihilist praxis?

———- indeed! It is our next meal because what happens when we eat, what happens when we satiate our hunger? We digest it, we incorporate it, we become it.

—-and we excrete what is not useful.

And Some honesty arises….

Love it. Reposting it.

And..

What does Nathaniel have to say ?

One should not help but make a notice to the coincidence and synchronicity that occurs between, say, work and experience and encounter with other through this blog and people all around.

…and Somehow I feel like we might differ on what is actually occurring even while that difference just highlights how the view is the same…I feel that there is an analysis that would tend toward thoughts synthesizing with brains functioning coming to conclusions of an entirely human mechanism. Yet, I come from the opposite direction to say that we are coming across the same motions of concepts in the polemic itself. The world is manifesting and for those who can see “it” report on it, just as it is the unfolding of our individual beings, just As it is the unfolding of the universe. But that’s just a very loose and rough description of two sides of the same coin; I’m not sure we need to make them exclusive and attempt to reduce to another “what is actually occurring”…

Nevertheless, as simplicity of what I see in reading philosophy just confirms it —- from my perspective, from my angle of view, it is not that ideology is going away but quite the contrary: It is that ideology is becoming functional. Like a fish swimming and water, the fish does not notice the water, it is just it’s natural environment; the water essentially disappears but it is actually just everywhere. This is really what I see happening in a real sense. Drowning, I resist. I choke on the water; I attempt to deny it .Yet, as many have reported, supposedly, for a couple seconds I’m actually breathing water and I am fully relaxed…

I totally get — it — the plunge into nothingness in nihilism. I’m not sure what I would have to say, except to reiterate the same terms that is used in the various discourses: I fully comprehend and resonate with where it came from, the process, and where we are at.

Personally, I don’t think that incredulity towards meta-discourses eliminates meta-discourses. I am quite skeptical that I am able to question a meta discourse now and then to have myself exist “suspended in nothingness“. For me the real suspension in nothingness is utter identity loss, and inability to make any headway in the world, and yet that also is a certain corresponding adaptive metadiscourse which remains in the background as a sort of “philosophy” (what Is indicated in the band “The Covert Sound Philosophy”). It is a perpetuation and insistence of doubting everything as an identity that makes me locate meta-discourses as something that I am not involved with. This denial then helps me attempt to assert my identity of getting nowhere in the world and being generally unhappy and defaulting to a certain resolve in such a state To point to ideology as if it’s something these “poor unintelligent wretches” are involved with while me and my Nietschean Uber Mench gets to sit back and proclaim How justified and superior I am to all these other stupid religious animals. In other words, I am depressed because everyone else is stupid. Really??

…coincidentally, and I do mean happening at the same time at all times, this is exactly the condition of my being despite how I would want to resist it and live a life arguing against it, as though I was forging some identity that everyone needs to recognize. Strange how I remain in my small world with little identity because I was so smart as to question every meta-discourse that I came across…

No, I do not believe that there was ever a time that me nor you nor anyone else was succesdfully avoiding existing within Meta Discourse. It was just silent, held back in irony, as a sort of sarcastic spite, like I’m better than you, but then all the while really just asserting my identity of being a pissy complainer to those pussy bitches who don’t question their existence in the proper manner…

No; I think it is once I recognize that what I was asserting in my nihilism was really everything that I was denying, but denying for the sake of my attempt to forge a new ideological identity, once I get to the end of that curve, what happens is that I become part of the ideology, the ideology the Meta Discourse actually takes hold of and begins to function properly As because that’s what’s been going on all along despite my intellectualization of the matter.

Thanks again!

x

Why the Coronavirus does not ‘Want’ to Change Our Lives

On Covid-19 and the Actor-Network Theory.

How the Coronavirus ‘Wants’ to Change Our Lives

———- “of course the virus doesnt want anything…”

The tack I now take is towards people not being miserable; I am not really anymore trying to explain some grand sense of the universe into which everyone must fit. But of course those two kinds of approaches on sensibility can overlap.

Image copyright here

I am falling away from the belief and intention that there is a noble and knowable unity to which knowledge is attached. I lean towards what has been being told to us for a while, that whatever knowledge is, it is ultimately human knowledge and nothing else, Yet, and so much as it is “human knowledge and nothing else” these two facets necessarily inscribe a world that is not being recognized. 

This is to say that I’m pretty sure there is some grand noble big truth to which knowledge must be attached AND There is not. The truth is is that both of these situations exist simultaneously without having to fall or reduce into the other for another big T unity of truth. The truth is uncomfortable. The truth of the world is uncomfortable and uncertain.

The plain facts of the matter is that most human beings are not so open minded and flexible. Most human beings want to find a concept that Makes them comfortable. yet at the same time, Most human beings are rigid in their concept of self other, and world. And this is OK, but my job as a counselor is not necessarily to have a rigid formulation of truth into which these people seeking comfort must for themselves to be comfortable.

It feels and is becoming more apparent to me that it is this rigidness that is the source of most “amicable to the couch” mental disturbance or issues. It is not necessarily that the structure of one’s mind is incorrect or that the way that they are thinking about things is incorrect, or that there is some “illness” that is attacking them. But, it is possible that such formulations will help them to get over their mental situation that they find problematic.

Nevertheless we might say that mental issues arise from the inflexible ideal of self attempting to impart upon that in flexibility a certain flexibility in approaching that particular problem. This is extremely difficult enactment, and yet, if one could be just a little more flexible in their self-concept, the application would become rather simple.



Within this flexible notion of world in which we are not able to Become separated, by this flexibility, we should see that there are different types of human beings. Just as a human being is not the same as a child, is not the same as an adolescent, is not the same as a young adult, is not the same as an adult, nor an older adult, nor aged, nor near death. There is not one comprehensive human mental state or approach that works successfully to accommodate the human being from birth until death, just as there is not one manner by which we designate a human being must live, must think, the foods they must eat, the way they must dance, what they find funny…

AND There Are indeed systems toward helping human beings with mental issues that will work with different types and situations of human beings. For example, since my recent post had to do with psychoanalysis and particularly Lacan, there will be people for whom psychoanalysis will be effective, but it does not mean that the people  for whom psychoanalysis is not effective require them to work harder or something, or requires that the psychoanalytic theory needs to be better worked. 

The effort of counseling, seems to me, requires that the counselor be humble in their estimation of theory and practice, be amicable to the reality that their particular theory of what mental issues are and how they are treated is not true, that is, in so much as there may be another theory which will be effective for that individual person.

Now, this flies in the face of not only what and the majority of human beings think, how they think of themselves and their own thoughts and the world and universe and how they do for those various cosmological narrations to grand narratives, but also I’m sure very offensive to the counselors themselves.  The reason for this is people in general but practitioners of any sort of doing must believe that what they believe is true. And because of this self centrality socially speaking we have the idea of “opinion” and relativity as a grand narrative which coincidentally coincides with the physical contingency of 20th century physics as a colloquial explanation.

We know that even many counselors (but particularly psychiatrists and psychologists) for the most part are rigid in their ideals of what mental health is what mental illness is because hardly none (most likely) Will even take the 30 seconds to think about what relativity and opinion means for that pet theory, but will rather stick to their guns about “personal truths”; this is to say that Everyone gets to have their own personal truth as long as that personal truth coheres in and correlates with a grande system which tells us about the “big truth, the “actual truth” of what mental health is within the actually true universe that has been bestowed upon the big idea of humanity in general as we move through this big picture of history.

The point I’m making here is not that everything is not relative, but that we do not have a sensible and coherent philosophy of how relativity actually functions in application. Rather, we have a bunch of self centralized ideals attempting to assert upon one another and argue with each other which one has the better contact with the great transcendent big T truth. 

OK!

Now to the reason why I reposted that post on actor network theory.

The disclaimer in that post that I quoted above, “of course coronavirus doesn’t want anything”, is a blatant statement of how actor network theory is being commandeered toward the faith in the big truth, and not conveying a proper understanding what actor network theory is actually saying about the condition of the human being of knowledge.

For my question would be: why is not the coronavirus wanting anything?

And I’m going to leave you readers with that, that is you readers who are actually trying to think…

…I’ll also leave you with the strange idea that what I’m talking about above does not mean that counseling has to do with “whatever works”.

🌈 have an excellent corona day. 🌏



x

The Local Psyche Global. (Lacan part 2)

Ok.

The question on the table is two parts:

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

 

Of Firsts.

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

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

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

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

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

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

Enter modern capitalism.

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

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

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

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

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

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

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

Viewing Corona: Phenomenology and Orientation.

HERE is a link to some current statistics that compare the flu and corona.

The thing I think that video in my previous post marks out is that what makes coronavirus so incredible is that we are looking at it “in just that way”, which is to say, that we are seeing something through a particular ability or manner.

I am a layman, so I could be entirely wrong in my interpretation of this, but…

What I hear the doctor saying is that what we consider the flu is just a few instances of pathogen in a vast array of contagions that cause people sickness, either cold or the flu or various other types of illnesses. Coronavirus is the name for a particular set of viruses that cause symptoms, that cause sicknesses. The reason why we often hear it called “novel coronavirus” is because it is a new mutation of a type of coronavirus. Coronaviruses are around all the time and people get sick from them all the time, it’s just that the scientific community is relatively familiar with these various types of coronaviruses, influenza, the common cold. But the one that we’re calling COVID-19 (corona virus disease discovered in 2019) is one that we’re not familiar with, a mutation that we aren’t very familiar with. We aren’t really sure what it’s going to do because it’s a new type of mutation.

But what the doctor in the video is saying, I think, is that given any cycle of various types of viruses and pathogens that cause sickness, such as respiratory sickness or digestional sickness, there are thousands of such pathogens that enter the human biome and then exit the human biome, routinely.

The scientists monitor this cycle of growth and recession of hundreds if not thousands of pathogens all the time. During these cycle they kind of make an educated guess about which pathogens we are going to have to concern ourselves with. For whatever reason, this particular cycle had a “novel” pathogen that was taking place more than what they were counting on, what we were paying attention to, what we were expecting; the novel coronavirus fell outside of that kind of usual monitoring. So they decided to start monitoring it.

And what they found was pretty much the same as the flu. Yes it is more contagious than the flu, and is more intense, but the way that we stop spreading the virus has less to do with how contagious this is (what is inherent in itself) then it does with preventing that we get it (what we do about it). How contagious a particular pathogen is doesn’t say anything about whether or not I’m going to get it. The determinant of whether or not I’m going to get it has to do with the situation that I am being.

Nonetheless, statistically, I think he is pointing out, almost the same percentage amount of people that die from any other similar sickness are dying from the coronavirus and just as well, people that are getting it is not too much larger than any other type of pathogen of this kind. The difference is that we’ve just somehow decided to pay more attention to this particular novel pathogen in any given cycle.

I’m not sure exactly how true that may be because if people all around my neighborhood are suddenly getting sick to where they can’t go to work and function that in itself shows that there’s something slightly different going on with this one.

But from a statistician point of view…

…the doctor is really saying he’s not really sure how it happened that everyone got so excited and worried about this particular pathogen because if you look at any other pathogens throughout the world they’re all pretty much doing the same thing; that is, a small percentage of people are dying from it, a somewhat larger percentage of people are getting sick from it, and a vast array of people are carrying it around, or are positive for it, but are not really getting sick from it.

And we probably need not mention Miellassoux’s remark about the reason why the world should hold together for any amount of time, for we should expect that we would be walking down the street one day and all of a sudden everything changes beyond comprehension or completely falls apart. Well, that’s kind of what happened with the coronavirus, and indeed that could happen at any moment due to the nature of nature. 

Anyways…

So, as I said in a previous post, the question really becomes about the climate. And it really begs the question of, less perception or how people’s opinions or beliefs might affect how they act, and more about how ontology, how a person’s being is in-formed by a fundamental way of viewing the world which then allows them to see what Is real.

Innoway it is more philosophical, which is to say, how being is, as opposed to religious, theological, or epistemological, which is to say, what we believe, how we feel about those beliefs, and how we might analyze objects of knowledge that are feeling-belief.

The reason why it is nonsensical to argue something like “everyone is being hysterical”, or “The corona pandemic is not real”, it’s because the reference of those sentences is too imprecise to really address what is occurring so far as real reactions real perceptions real occurrences in the world.

Indeed, the word “real” and “reality” necessarily designates something that must be dealt with, an imperative, something that not cannot be dismissed by a wave of the hand, Or a whim of witty intellectualist thinking. It is a manifestation of concrete material.

Indeed if I fall onto the sidewalk without putting my hands forward I will probably hurt my face and bleed. And even while there is no argument that can be put forth to ever prevent that same fate every time it occurs, there are ways of thinking, ways of speaking, ways of acting that could alter the situation so that the event happens at different times, more or less, or not at all. So by analogy, even while the coronavirus pandemic may be blown way out of proportion, it is indeed blown to the proportion that it is, and indeed blew the way that it did blow. We surely must take precautions. Just because something might be blown out of proportion, as a way of speaking or understanding the situation, does not necessarily mean that one should not take account for it and act accordingly, yet also that one should be able to make an argument for why it is not the way it indeed is. Not how it appears, as though it is an illusion. And this is exactly because it is real. The question becomes more about the tools we are using to address reality. Less about perceptions and belief.

To address the situation as if it’s some sort of an illusion is kind of like trying to use a scalpel to hammer in a 4 inch nail. Not only is the tool (the tool we call ‘illusion’) inappropriate to the task, but also, it could work given a certain condition of application and time. These two possibilities do not really correctly reduce to one or the other because to approach the scalpel with the need of hammering in a 4 inch nail into a 2 x 4, by all reasonable and sensible standards of knowledge, amounts to nonsense, in this analogy that I’m putting forth here. But in fact, the tool called ‘rationality’ is also imprecise to move to describe why a common occurrence could cause such an “irrational” response (along the same argument of ‘illusion’), because then we are attempting to exclude the real situation of how most people are able to see the world and their role in it, which is to say, what human beings’ purpose is in the world as a teleological signifier for what they (the individual) is and supposed to be doing. What most people ‘think’ is more like a instinct (inthinked? Perhaps a phenomenological theological tenet?)

The scalpel is an imprecise manner of approaching the nail. However it might “know of it” never does the nail “do” what it is by applying the scalpel. Of course, we can create any sort of meaning we want of hammer and nails and scalpels–the post-modern phenomenalist loves to come up with all sorts of interesting perceptions upon things and situations and see those as foundational to everything. But the assumption there, in a way, is that scalpels must always be able to hammer in large nails. The phenomenalist refuses to see the nail as the nail simply because he sees what he is able to view. Sure, I could use a scalpel to comb my hair with, but it is an imprecise way to comb my hair. Lol. It is not ethically wrong, it is simply a limitation that defines the objectivity of the phenomenon, in the same way a nail defines itself, and a scalpel. It is about an ability to respond.

Presently, as I have argued elsewhere, the Traditional categories and methods that we use for philosophy are no longer sufficient to grasp , contain or communicate the situation that we are coming upon so far as knowledge might relate to what the world is, or the Being of the World.

So Again, we can begin speak about the climate of world and knowledge. 

x

Here Is another flu/corona comparison article.

Reality, philosophy and science: How do they relate to establish World?

youtu.be/p_AyuhbnPOI

I think what this guy is saying is really crucial.

HERE Terrence Blake has some comments.

Unless I am mistaken, he is giving us an example of how view overtakes an ability to see and how that seeing is implicit to every knowable aspect of world.

Again: What is the climate that is changing?

How — logistically speaking — is this change coming about?

Like that old 1960s Star Trek episode where they goto the old west!

The salient question is: Could the landing party convince themselves that the bullets were not real without Spock’s mind meld?

The answer is no. So the bullets would have remained absolutely effective.

So it is with Lyotard’s dicussion of “The Differend”

Namely: could a person make a case to a court that was unable to hear the evidence of the plaintiff’s case? And, what would the judgement of the court be based upon?

Lyotard says that the judgement is always based on “facts” which are missing the evidence and so offers restitution which is always short and fails to compensate for the true damage.

*

Peace be with you. x

A Phenomenological Critique of Object Oriented Ontology

HERE is a recent published journal paper critique of OOO.

I think of the most salient issues that forms the divide between these issues, these ideas, is: Is though sufficient in-itself to achieve the object of argumentation?

The answer, I feel, forms the pure reason which makes to divide substantial. I enjoyed where this author ended.

Here it is at ResearchGate.

Here is another comment on the situation.