The Impossible, part 4: Spiritual Oneness and the State of Incorporated Reality.

The operative question that motivates the essays on the impossible can be formulated by the questions of determinism and contingency: Is the random aspect of the physical universe of science responsible or otherwise enacted or present in the random aspect that involves human choice, such that choice is determined by the state of the universe, or, is the human being a mediator or mediation of an extra or supra universal element and the physical world, where the random aspect of the physical is but that supra element of the human, that the physical universe is contingent upon the series of choice?

We should see that these questions remain salient so far as the terms themselves reflect or are capable of reflecting True Objects of a particular scheme. The impossible, then, lay at the exposure or decoupling of such metaphysical structures, at the complete shredding of all discursive-conceptual methods for meaning, including such conceptions that would end this with an ineffective nothingness or nihilism.

The reader should be clear in his or her orientation upon this reading. This is not a discernment of ‘either you’re in or you’re out’ situation; but, this statement assumes that the reader is indeed oriented in this way, or at least can understand from that perspective, and thus has been coming upon a sort of intuitive rebuttal, that some sort of antagonistic anxiety is cultivating the response that places the argument for nonsense, ripe to be useless, ridiculous, or for a term extrapolated to nothing less than impossible. This is the sign of irony; the argument presents the dissolution of its representation. The attachment to or faith in the True Object come upon by its dissolution as an indication of another True Object is, as Soren Kierkegaard rightly situated, despair, but its opposite elicitation is elation. The continuation through despair, and not the Sartrean revolt from it, is the revealing of the impossible into discourse, into the logic involved in the meaning of terms, it’s implicated scheme, that has become itself ripe to speak of the impossible in its impossibility, that what has so far been seen as the polemical position to reality is but a discursive situation of a modernist sort, which is to say, of a One True Universe, that is or has developed itself to the point of being capable of revealing its own limitation through its limiting definition of objects, such that these objects not only argue their determination but their contingency as well, and ultimately, that because this situation has arisen only and of the the supposed common humanity of meaning, that this common humanity can no longer be upheld, where the subject agent of will likewise is seen as a faulty conception. The irony is that the universe counts as a ‘one’ in which humans are not segregate, and that the universe, as a conceptual scheme that comes about in humans, has developed the meaning of its unsound concept. Hence, the concept brought to its objective ends is despair, yet it moved through is the phenomenon itself, an ironic reversal or upending of reality. The revolt from despair is a re-establishing of reality, as well as its historical truth.

The potential at any moment for the revealing the full extent of the contradictory feature of any conventional discourse evidences the true qualitative motion of history and is reflected in the mood or attitude of the era. What has been defined, at this late date, as modernist and post-modernist expresses the oscillation of history to non-history, and by this we should surmise that the history of which science designates evolution and the development of human beings and all its stages, is much, much older than what physics and anthropology has determined. In our moment we are struggling with the situation that has deconstructed the subject, what heretofore I have called the subject-object. The natural and automatic ‘revolt’ has been back into modernist objectivism, which is for our time, reality, the ideologized capitalized corporate structure. The conception that is left to fully dismantle the tower of righteous babble, since we have already seen how the human determines object contingency, thus involves the revealing of the object unto itself, which is to say, how it is the object itself that determines human contingency. The resistance to such exposure, the subject of the object of capitalism is the incorporation of the the effect of human ignorance into the exaltation of its own designation, the subject (-object) in despair of its own existence; in effect, this is the building of the ‘God-human’ out of the oppressing state of reality, which is to say, out of the real, inviolate, and essential human subject of faith. To reiterate: The effect of the inability to withdraw faith from the calculus of reality is capitalized upon, and this, also as effect, reduces reality to a real particular assertion of power that is enacted by the capitalist upon humanity. The con of capitalism is reality itself maintained through a ploy of the individual with free will.

The reason we must emphasize ‘effect’ has to do with the difference between authentic human interpersonal relations and the thoughts which overdetermine the activity of a larger common human whole. The traversing of what I shall term ‘local’ interactions to a ‘distant’ humanity calls forth the ideological negotiations of faith concerning True Objects, and thus the various religious (see below) assertions of Truth that become capitalized upon in the reducing capitalistic fetishism; in the avoidance of such objects of faith, one must speak about effects (see my earlier essays, particularly, “Aphilosophy, Convention, Faith and God”).

Yet, before we describe in detail the impossible situation of reality that most of know intuitively, we must begin with tying up some loose ends.

Whereas ‘before’, in the subjective ‘phase’, so to speak, such argument come upon was seen to indicate some sort of spiritual basis, some transcendent or otherwise meta or supra reality, some ‘other than regular’ world that lay at some recouping of total meaning that then indicated a Truth of the universe, that couples with regular reality. The idea is that usual reality is recouped or accounted for by a type of ‘psychic’ or thoughtful ‘centered-ness’, that in turn presents usual reality against a more real ‘One’ reality’. There are two rebuttals to this. The first concerns ‘logical’ discursive failure, as Western minds might consider metaphysics, and the second, spiritual or philosophical failure – and see that what is philosophical is meant in a more Eastern mode, such as Tantric or Zen Buddhist can be considered. The union of these two coordinations represent the one possibility of reality. Religion, or what can be called spiritual ideology, in general reflects belief that corresponds the logical and spiritual in this respect. Recently, Non-philosophy-as-method appears to resonate this ‘one’ posture, but its move is incomplete; this is why non-philosophy represents convention in-the-last-instance, the ‘least overdetermined’ object of reality, despite its ‘regular’ non-philosophical meaning incited in the ‘Future Christ’.

It is not difficult to see, though, that metaphysical speculation, which includes all forms of real speculation, will not relinquish its hold upon the agent as a fixed social construct. The subject object of faith will not allow reality to be disturbed, and the linear progress of history will continue as the individual subject-object remains under the dominion of a particular effective power of the doctrine of free will. We can only suppose that Non-philosophy will be taken as another philosophical object, even as we redefine what philosophy is or re-term it, and that its Future Christ will become another speckle in the lineage of philosophical ideas.

One issue in this that will be addressed later is the point of elucidating the truth of the matter if no one wants to or is capable of hearing or understanding it.

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If we can concur that this can be a logical assessment of the facts thus far (see my essays on The Impossible, parts 1,2,3) then it is here from which we may derive all the facets of ontological and cosmological discourses, their arguments, including religion, philosophy and science. These purport to explain what can be called ‘the argument of the One’, which is always the basis of every reality, and which can amount to the query, how do we reconcile the random universe with the random human choice? We have just indicated above that the answer is routinely reconciled in having the universe as basic, and the human being as a thing of the universe, and that even taking the human being as central, the universe is situated likewise as basic. Science proposes to be able to discover or uncover the true thing (True Object) that is the universe, and psychology proposes that we may discover the true thing (True Subject-Object) of the human being, that we may discover the mechanisms and or functioning of the universal human, a thing of the universe. Religious and or spiritual thought also propose to be able to offer a true One of reality, but is not limited in the same way as science; spiritual proposals may use any number of rhetorical devices, but their arguments likewise draw from the sensibility of a knowable One.

We can see here that the historical solution to reality always tends toward falling into the True Object, as I define it, of faith; the bare human in the world is one of a past ignorance toward an informed future. The situation is always of the world of True Objects, since it is quickly apparent that there is a world of things that humans must negotiate in order to survive, but this imperative then colludes with the terms and derives reality proper. Any deviation from this endeavor, of things, as definition might distinguish various things from other things that are not things, is typically called ‘spiritual’ and is correspondent with a situation that occurs ‘within’ the knowing subject individual; psychology is scientific investigation into this ‘spirit’, and thus accounting for the motion that sees the universe as primary to any investigation, amounts to a ‘world religion’.

The motion of spiritual endeavor, though, the activity of psychic investigation, is taken up along two vectors of discourse that again collude ( I will take to the ethical implications later) in a quadripartite:

1) A practice of instruction that suggests the individual toward a correct understanding-and-practice, an experience-understanding gained by the individual. This is nothing more than an assertion of proper method. The Eastern philosophical teachings that propose a relieving of the individual of all true objects to the ‘meta-nirvana’, so to speak, recourses similarly to Sartre-esque motion. From a coming to a realization of the sangsaric phantasmagoria of temporal objects, the ‘enlightened’ individual may come to more intuitive or aware consciousness of bodily operations and how such operations may effect the individual’s appropriation of conceptualization of objective situations. The various coordinations amount to the methods traditionally call ‘martial arts’, as these stem from ‘right’ thought, action, attitude, etcetera, but extrapolated into achievement and practice for ability can said to include any proper method.

2) A practice of ‘following ones bliss’, so to speak, where the individual is disclosed upon his or her own motion as proper unto itself. Whether the individual sees itself as some sort of cosmic or psychic center or entity, in communion with a spiritual source, is worthy or unworthy, the product of such calculus is the same; the motion does not avoid this classification. When undertaken thoughtfully in experience as a thing unto itself, as a motion with ends of itself and not upholding a proper object as projected ends, this vector develops in a more ‘proper’ Sartre-existentialist motion, as I describe in my previous essay, “post-post-modern-modernism”. The individual ‘revolts’ from this precipitated abyss of nothingness and thereby finds true agency for the negotiations of established ideological structures, or True Objects, and appropriates proper methods based upon given routes for such methods, though most are not systematized to a degree as the Eastern martial arts to be called such. Of course, the individual of (now) free agency would never admit to their activity being determined, neither that they are fitting their agency into preexisting ideological structures of True Objects, it is more likely that such a one would adamantly assert that they have created or established something entirely new, but he is capitalizing upon the gap that is maintained in the revolt; the power of the True Object is gained through its becoming a fetish, the ‘magic’ that arises in the real denial of the gap (see below). Obviously, such agency is supplied by the old adage “ignorance is bliss”; it is similar to my assertion that computers function by water moving through vessels to fill rubber balloons, obviously I don’t care at all about how they might really work, but nevertheless, they still work for me. Hence it is useless to talk about ‘more real’ reality, but only effects of reality – the power that humans appear to have over objects is a real effect.

These two ideologic situations can be coaxed out of the present East-West ideological paradigms, where it can be seen each ideological-spiritual base involves the same polemical motive elements. Respectively, though aggravated argument can blur any statement of character, it is not difficult to draw an umbrella over the West to characterize it with individualism and as well see the European-American ideal of manifest destiny as an individualized motif. The individual, moved by a ‘invisible hand’ starts out and motivated by his or her own impetus, strives and thereby creates their own world united in individuality. The East, similarly generalized, contains individuals ordained in their incarnations under a celestial dictate that is evidenced in social order. Noted that such generalizations are not absolute in their designations; the West has an overreaching and implied structure of order, and the East has individuals that act upon individual ‘karmic’ designations. Indeed every human place carries these designations in their own way. Again, what can argue the inadequacy of such a generalization are based upon random factors that real investigation seeks to discredit in method, and by its effort establish the unified ‘One True’ universe.

( Note: This is the third-moving-into-the-fourth of non philosophy, but, as I have said elsewhere, the non-philosophical fourth is still but one fourth of two possibilities, such that we have a quadripartite of a quadripartite that derives its meaning from the philosophical object that is non-philosophy as it represents itself as (non-) cornered in the Real, extended by radical immanence into the Future Christ, that has inevitably been established by it.)

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Again, the same problem poses itself through every route. The persistent aspect of real inquiry into True things that obscures the truth for the certitude of the One Reality can be called a ‘gap’. As to our discussion so far, we consider universal randomness, human randomness, universal basis, and human psychic basis. Conceptual gaps become presented in a critical consideration relating any to each of these categories, but are always overcome with reference to and or correspondent with whichever category is taken to be basic to the investigation. Francios Laruelle has indicated as much of philosophy in his non-philosophy. When the universe is taken as basic, then all discourse refers to its truth, that once the human mind is understood, a proper linking of causal relations will be made to universal physical randomness. When choice is basic, likewise physical interpretations will be able to be understood by a contextual consciousness, such as free will. Where the universal thing is basic, the human will be accounted for as an explained thing; where the psyche is basic, universal structures will likewise become realized. And, where choice, discourse will reconcile determinacy; where the universal true thing, randomness will be accounted for. Any combination of these four categories yield a correspondent solution oriented by what is taken as basic, but each solution, when applied dialectically to the possibility of other bases, will yield a conceptual gap, a contradiction that then necessitates a move upon, elliptically, in condensing and expanding substantive real quality, back into the base as truth of the matter in question.

Of course, the distinctions of these categories do not argue absolute categories and are not upheld, rather suspended, in the activity of consideration; each operating base organizes a particular matrix of transcendental and immanent elements within the discursive posture (see my earlier essay, “Aphilosophy, Convnetion, Faith and God”). Take for example the statement, “I am a human being.” In considering the statement’s veracity, any term of the phrase will reside in a transcendent or immanent state while one term is considered. For a universal basic query, the term “I” considered may yield an assertion of evolutionary physical traits acquired through a natural selection such that the term “I” is qualified; in such suspension, “am a human being” may state transcendent qualifiers that reify the universal proposition, while offering immanent qualifiers in the subsequent explanation likewise. The human query may refer the term “I” to a universal evolutionary stage, but then qualify the universal evolution to an immanent fact of knowing, thereby reifying the meaning of the basic human. The humanity of the universal, it the case here, and the humanity of the human position may have exchange due to the ignorance of the contradiction involved in approaching absolute bases. The term “human”, though understood as an object in-itself, as indicating a True object between such arenas (universal/human), is already a contradiction in argument, since one cannot have an evolutionary product decide upon its own agency to be evolutionarily determined. Yet also the contradictions are suspended within bases likewise in so much as ‘I’ may be a ‘human being’, but when I go to figure out what a human being is, ‘I’ am not including the ‘I’ in the consideration; ‘I’ have become immanent to the discussion, and by the time I may have found out what a human being is, I have probably situated it in a universal setting yet while avoiding again the basis of my evolutionary redundancy for the sake of arguing the human center of being human, so the evolution has become transcendent. Different terms and the statements that support argument pronounce or otherwise punctuate different ordinances of transcendental-immanent structure according to the base from which it is argued; this feature of discourse can be called a ‘differend’, the gap that is reconciled in a discursive redundancy that is denied for reality, and this occurs in ‘real time’.

To reiterate; for every basic argument, its conclusions are supported upon non-admitted contradictions that reveal its lack when considered against other discursive bases; to uphold its truth, it must retain an ability for plausible denial in its argumentative structure by speaking of and to possible referents of and to other discourses while never confronting the base of truth the other discourses rely upon: it must ‘disguise’ its equivocations that cover for the vacillating or oscillating discourse through posturing, or for another term, identity. In general, the science of physics and mathematics eventually comes to admit a type of universal structure that contains the possibility of ‘non-locality’ (an extrapolated meaning of the Heisenberg Principle), along with mathematical ‘complexity’ and ‘chaos’, where the non-local event resides in the position of observation; a contradictory situation, but also a noticeably ‘conscious’ indication. The scientific observation of non-locality in chaotic complexity excludes the observer as an included variable but instead develops parameters that include the description of the observer as ‘an excluded observer’, and by extended discursive moves, negates the act of observation through including multiple occurrences of different observers’ observations, which again, through yet more discursive maneuvers neatly avoid that the arena by which the observations have been or are being performed has already been established as the reality that they are testing, the results of which already determined by the parameters of real meaning; a particular orientation upon objects is assumed. Reality is seen as variable in contrast to the controlled experiment which yields the constant elements of reality, but reality is static in as much as it yields consistent results when a consistent method is applied. In other words, the procession of physical discourse, in its transcribing mathematical data to meaningful terms, must use terms that are a ‘best analogy’ and left uninvestigated in order to make the statements of its findings. What is truly static and variable is ignored for the definition that corresponds with a particular and proper orientation upon objects. In effect, science does its best to assure that the choice that is made upon a decision to experiment or observe, is mitigated by the ‘natural’ demands of physical element to be tested; the phenomena ‘lends itself’ to the formulation of experiment and the matter of its communication is likewise left to a presumption of the real universe where what is spoken about the findings of physics is necessarily consistent with the terms of the experiment. Take for example the Higgs Boson; this particle is supposed to have something to do with the manifesting or ‘ability to be’ of matter. What this Higgs-type Boson has to do with the scientists who are made of matter experimenting, finding this boson, and concluding things about it, I am not sure. It seems plain to me though that the boson is nothing more that a way to justify the individual human scientists in reality. What this boson has to do with me is I find an occasion to write in a particular way. To stick to some absolute category, such as physical science, as if they are really finding an actual basic particle of the True universe, avoids the reality that is already manifested so as to bring about that course of events, including me writing about the ridiculousness of the importance of the boson, for the sake of the individual free agent of reality.

Extended at root, the situation of human choice represents an effective conceptual gap from the physical base, a gap that occurs where the universe is segregated into static or controlled elements and ‘in motion’ or variable elements. Since the physical-mathematical world is taken as base, yet it is choice that has allowed such a base to become known, the knowing individual comes to miss its own resonant motion in the vacillation, for the sake of defining what is moving. One could say Einstein was a philosopher. Likewise and further, spiritual type findings of ‘acceptance’, as well for meditation, communion and proper action, deriving from choice as base, and seeking to find guidance or correspondence from some ‘higher’ source, may use the ideas of theoretical physics to support its spiritual affection claim, such as ‘chaos’, ‘complexity’, ‘fractal’, aspects of subatomic theory, to name a few from contemporary science, but the scientific and physical discourse of the manifestation of physical things indicates no effective ‘source’ that an individual may have audience with beyond an inference made by the spiritual participant. The individual is caught in a vacillation that he does not recognize due to the insistence of his own true conceptual-discursive base.

Though this may be a somewhat ‘dry’ interpretation or designation, while these two categorical arenas may seem to overlap and conspire with each other to define a sort of ‘holistic’ picture at certain junctures, the meaning of each discourse indicates a universe that cannot admit a transcending consciousness as well as a consciousness that cannot fully account for a (scientific) physical universe due to the insubstantial situation of those things, even while each might defer to the other to round out each respective lack. Together, the implicated unity of such universe relies upon discursive situational gaps that are avoided in the act of deference, or emphasized in the act of debate, to the ‘One’ truth. Here we find the definitional parameters of reality; the various discourses of truth have veracity only in as much as the truth they suppose to be the goal or purpose of their efforts contributes with other discourses of the One Truth, but this One Truth is always suspended in the very proposal that seeks it.

Yet, ironically, one argument is typically and routinely unheard, one that arises in the conflation of basic discourses, in the gap, so to speak. Our understanding of the universe has no necessary correspondence with what is true of the universe or ourselves beyond what is understood through faith. The effect, the ‘presence’ of the conscious human being thinking, acting, and behaving in the world, is consistently reduced in the prior decision of investigation that seeks the true One; faith is anachronized in a history of and displaced to religion and spirituality of the One True Thing. This is to say, the idea of reality is a mythology, as well an ideology of power that prescribes beforehand every investigation as to its object and purpose, as well as placement and function. Further, and in type contrast, in so much that the human being is merely another thing of the universe, all human activity must be correspondent with the universe functioning; that which evidences this without seeking a scapegoat of random occurrence must admit then that the mythology is the human-thing of the universe behaving universally. Yet, its behavior cannot admit anything ‘of the True universe’ since the universe’s operation is not evident ‘to’ the meaning that humans develop, but only ‘in’ the meaning. The meaning that would have humans gain a true understanding of the universe and its operations or even purpose, is an ‘overdetermined’ meaning, a meaning that derives from a presumption of the One, of transcendence and or immanence of divinity that ‘evens out’ the vacillations of existence for the sake of itself. This then outlines what is meant by the question “how do I know this”, and, “how do I segregate myself from the universe sufficiently to know of the truth of the universe”. To reiterate; human consciousness cannot be anything but a universal operation, which is to say, human consciousness ‘makes sense’, it ‘forms meaning’ and ‘means forms’, but that such meaning has no more meaning beyond its establishing than, say, a leaf might be able to know of a true photon of light. The relation of meaning meaning is one of pure effect unto itself. The issue then is not so much about what may or may not be determined or chosen, about the uncovering or discovering the truth of an object, but about how one is oriented upon the True Objects of reality.

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Hence, not only have I outlined the problem of what is possible and thereby indicated what is impossible, and as well represented what is most offensive to faith in reality, but most significantly, I have presented a situation, the meaning of this essay, that is not only impossible, but more so, ironic. For if the meaning of this essay is true, then its meaning cannot be true. Indeed, it is, again, not real, absurd. For what has occurred in order for the meaning of this essay to be conveyed, is no discursive segregated overdetermination. The essay speaks of reality, for for a one that may not be included by it. It speaks of history for the future; in other words: nonsense.

It is for this reason that metaphysical speculation will always remain the procurer and law of reality, and irony remain excluded as a viable discourse of truth.

So, if I may accentuate my point with a quote from the bodacious author David Mitchell, from his abominable book “Cloud Atlas”, 2004, pg 401:

“Maybe the answer is not a function of metaphysics but one, simply, of power.”

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More impossibility in part 5? Hold onto your diapers!

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Post-post-modern-modernism: The Mistake of Irony; Or, The Ironic Mistake.

Perhaps a little bitty on postmodernism and the, what could be labeled of our current situation, post-post-modern-modernism.

Here are a couple links that roughly define the conventional problem I will address in this essay. The first is a little less ridiculous than than the second. The first offers us an argument for why postmodernism is not dead, but is rather the condition upon which people find a new agency. David Foster Wallace is talking from so far down the conventional hole – at least, that he was at some point- his polemic reveals how deep his confusion is or was, as the case may be ( no disrespect intended).

http://partialobjects.com/2011/08/what-comes-after-postmodernism/

This is not to say that there was not this postmodern thing-era that these authors are talking about; it is also very interesting, and possibly ironic, that postmodernism has been seen as first represented in architecture (so says the first link). Nevertheless, the era was the conventional reaction to a large misunderstanding that continues.

It is not difficult to find a link between Constructive Undoing and postmodernism, especially with the irony/convention duality that has arisen here. So, in light of this parallel, and that irony is too often defined to postmodernism through deconstruction, sarcasm, posed apathy, withdrawal, multivocality and the like, as well that irony does not stem from any sort of reaction (though pm may) as it merely takes the proposed new as old hat, as already given before it became new, one has to hit it straight on, as a tangent, one might say. As the post of the link says, with “arms folded tight” one continues to lift; irony works, despite the conventional reaction.

We should look into this reaction. To do this, we will use the framework of the definition of irony, taken from Dictionary.com ( as of spetember, 2013) since the typical conventional misunderstanding involved with the coupling of irony and postmodernism is at play; the reaction allows postmodernism to be placed outside of its ironic bearings.

[Note: This essay is a shortened version.]

Irony:

1.)the use of words to convey a meaning that is the opposite of its literal meaning: the irony of her reply, “How nice!” when I said I had to work all weekend.

Literature.
A.) a technique of indicating, as through character or plot development, an intention or attitude opposite to that which is actually or ostensibly stated.
(especially in contemporary writing)

B.) a manner of organizing a work so as to give full expression to contradictory or complementary impulses, attitudes, etc., especially as a means of indicating detachment from a subject, theme, or emotion.

3.)Socratic irony. (which is defined as feigned ignorance.)

4.) dramatic irony.

5.) an outcome of events contrary to what was, or might have been, expected.

6.) the incongruity of this.

7.) an objectively sardonic style of speech or writing.

8.) an objectively or humorously sardonic utterance, disposition, quality, etc.

Generally, all the definitions reiterate the fifth definition; basically, the opposite of what is expected expressed in the various arenas. (A) and (B) are literary devices of turning plot or meaning. (3) is an idiomatic expression of the complete misunderstanding of Socrates, a one-sided view. (4) is little more than (3); (5) restates all the definitions. (6),(7) and (8) are the key definitions, the ones that have been elicited from the most offense of irony, in the postmodern sense.

The really interesting thing about irony is the absolute comedy of its seriousness; in all seriousness, this is the most offensive aspect of irony, and is the reason postmodernism has become a kind of stigma in philosophy, a kind of joke for modern thought so much that it had to ‘die’. Where do I laugh? Where do I nod? How can I tell if what is being said is really meant for what it says? The irony never ends, and everyone wants ends. Most every one wants to be told the punch line – but not overtly; everyone wants to be in on the joke. But the joke and the deep meaning are one in the same; if you have to guess or wonder, then you get embarrassed: you are offended.

Though I can’t be sure about the intent of definition number 6, I assume it refers to definition number 5. In fact, unless it is a type-o, the definition is probably intended to mean irony as the incongruity of what is expected and what actually occurs, in distinction to def. 5 where irony is the “outcome”. If I say I am a liar, and then I lie, the irony could be not very ironic or be very ironic depending on what has been signaled, but the incongruity of this is that one would have to guess, that is, unless the liar while telling the truth were indeed poetic as he lay, for then he would indeed be lying. But what if he were telling the truth?? As it is, the definition number 6, as a definition for irony, is quite ironic, because none of the other definitions reference the other definitions, but we are expected to see that number 6 does. It is a simple pleasure then to think that the authors of this definition included just this presentation (of 6) as a particular definition of irony because probably the best definition of irony is the incongruity of this, as it is not only a definition, but also an example. And just as such a simple pleasure could be a proclivity of some people, this paragraph itself will find many quite fed up and see no humor or pleasure in this exposition; they find it corny or even lacking in a certain finesse or refinement, or perhaps they find it too subtle. Yet it is just this kind of insensitivity or intolerance that seeks ends, that, if not indicated to the punch, will develop a position highly distanced from it, the ironic move so lowly and indistinctive as it is patronized.

Such a humor is of the most inside that one can fathom, so it is no wonder that most cannot help but develop a resentment concerning its irony. To them, they are being made the butt of a joke; like some sort of transcendent wit they miss, they maintain their seriousness as they pull the heavenly act down to their mundane decisions and proclaim and accuse and dismiss. It is not a wonder postmodernism has a bad rap; the dense can hardly hold a tune, let alone wish to appreciate the finest symphony in the world without the liner notes. Grinding their teeth together they talk lightheartedly and then seriously about this and that fashion, all the while truly being the object of ridicule that was never intended for them except that they made it such. “We are not laughing at them, we are just laughing,” and they have much more serious things by which to set their recreation.

(7) and (8). The definition of ‘sardonic’: characterized by bitter or scornful derision; mocking; cynical; sneering: a sardonic grin. In other words, the distasteful, ‘dark side’ of irony: “objectively sardonic”. The attitude behind this irony is an anxious individual, almost despairing of the world. The irony is a type of ‘sick’ humor; his denial is palatable. This one has come close to his theoretical, indeed actual, demise and spits out his fate upon everyone and the world (the objects) because it is the world. Ironically, the world has let him to know, and he doesn’t like it; he doesn’t like being dominated but he has found his distance from it in one of two ways: a) The world is shitty. The world of history is not the place of his childhood dreams; it has brought everything opposite childish happiness had more than hoped for. He wants to be free, but his conscience tells him its all a sham, and this is known to him due to the world’s history coming upon him. The oppressive world. b) His attitude is justified in righteousness. The offense of the shitty world is countered by the nobility of human presence: the world is great, it is working in his behalf. This nobility is held in countenance for the world, but soon the world rejects it, it counters every move. A suitable image must be maintained; the oppressive individual. In both, the object is prominent; in (a), it is the object proper to convention, in (b), the individual, the subject-object, the subject of convention. Whether it is in reference to some ‘childhood dream’ or the ‘grown-up’ approach to reality before him or her, the motion is that the nobility rejects the rejection and the world crumbles; it deconstructs because the individual is no longer complicit with the world, but again, offended by it. The individual perpetually lives in a fear of his own making, cast upon the world that is surely going bad from the activities of himself – if only he could just leave, or, can he save it in time!

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The reaction here is ironic; the ironic-sardonic postmodernist and the individual that sets postmodernism to a proper era are both implicitly involved in the conventional reaction. Consciousness, by its very nature, is a retreat from the world; perhaps more precisely, the world is consciousness’s retreat from existence. The individual who is being ironic by realizing that the world of the great (at least, modernist in the last, but conventional in its beginning) human history has brought itself to destruction, is reacting not to the world, but to her inability to reconcile it to her knowledge; her knowledge does not ‘reach’ the object. The reaction is completely of alienation, which is to say, the individual is not alienated due to some historical social motion where she is offended at the state of the world and so withdraws from it, but rather the individual is alienated from herself due to her rather un-ironic belief (faith) in the oppressing thing of the world, that is, that there is this world, which is reality, the conventional world of the true object. This is not so much that the world brought itself to its own destruction, but that the world did not destruct, and this is to say that the world did not find solution, but that the world is insolvent. The result of the world finding a new way due to the old way not working, or bringing itself upon destruction, is not finding a solution in this new way, the result is that the new way is exactly the same as the old way, that the two ‘ways’ could not but have caused and resulted from each other necessarily, that the causes will be found conventionally. The reaction is thus not of the world but of the meaning that the individual has derived from it, which contradicts that the human was ever part of the world in the first place. Then the reaction becomes dismissive, yielding the ‘that’s just life’ tail. Asserting the priority of beliefs and their function for finding ‘the good’, the reaction wields the power of resentment in hopes of stifling and ending all dissension.

The belief itself, the act or motion the term ‘belief’ signifies of faith, is what creates or allows for the alienated individual; the condition of the human being in reality is the separated individual. This separation, basic to the individual, is what constitutes freedom, the great future of progress, as well as its complimentary spiritual form of union (yoga) and ‘return’ (Christ, messiah, or ‘anointed one’; the motion as ‘to anoint’ connotes a uniting of separate substances, yet where one significant or uncommon element is rubbed on a regular or common element, and in this moment the two are transformed; the blessed oil becomes merely oil, the common, significant. The misused idea of ‘karma’, so prevalent in the West, falls in here also.) Nevertheless, it is recognition or realization, a coming into knowledge, that develops ‘alienation’ as a lived experience. But the inherent and unavoidable condition of human consciousness is separation.

Anxiety and despair over such a realization is usually understood to be relieved by two moves, though there are really three; the first two are conventional. The first is denial, where the realization is avoided. This reaction replaces the old with the new as part and parcel of willed, reasoned progress. The initial problem here is replaced with the solution that is human agency, the negotiation of parties, be it spiritual negotiation or mundane. The second is insanity. Both of these reactions are complicit in the resolution to the problem, since there is no true overcoming of the discrepancy; faith in reality accomplishes this feat through denial; hence, denial and insanity are the only real options. I emphasize real options, in the sense that I have already been developing conventional faith; anything else is absurd, insane. Thus the third option is the non-conventional, the ‘not-real’ option (Francois Laruelle might call this the Real option); the reconciliation that can come only does so with existence, through the experience of irony: denial and acceptance become not mutually exclusive.

The human being in existence cannot but help behaving in the only way it can: ultimately determined in every activity. But this activity, this existence, is also human consciousness; it can only behave the way it does. This is to say on one hand that consciousness does not behave or operate in any way separate from the behavior of existence, but also on the other that its operation is to have a world that is sufficiently separate from itself by which it can then perform its functions, and these are exactly formed and allowed for through the partition we call free will, that is, choice. Human consciousness must have a true object, it cannot function without it, but in order for there to be a true object there must be a correspondant of at least equal stature, and this is the individual thoughtful human being. The evident aspect of consciousness is thought, and is itself a mode or motion of the existing universe. Thought thereby retains an effectively universal operational structure as part of its nature, which is to say, the processes and features of knowing resonate the very motion of the universe as course, which is unity. Yet unity, unfortunately for the individual, can only exist by separation; only in the condition of separation can a notion of unity have meaning. Separation and unity have a significance for the meaning making existent human being; the tension or motion thereof, which is vacillation, is not allowed in the progressive reality: reality relies upon the equanimity of subject and object as real things, absolutely true objects, and its privileging of either dependent upon the circumstance at hand as the circumstance is foundational in indicating progress.

Stepping back from this, we can say nevertheless, once the equilibrium, or symmetry, of the statures of true object and thinking subject are upset, existence effectively takes over its proper imperative, that is, the sanctity of the true object begins to fail for knowledge, and knowledge likewise is compromised of its ability to ‘hold off’ the encroachment of the operation of thought upon itself: consciousness then must uphold its existential operation, as its foundation is the differend between thought and object, and the reduction of the knowledge of the object to the object of knowledge eventually brings thought into a consideration of itself, as an object of itself. Only in the balance that holds the (inner) subject and (outer) object at sufficient distance in consciousness can one say that the objective dominates; psychology is the conventional method that attempts to keep the distance of thought and object, to maintain the balance. Once this symmetry is lost, however, the motion never falls toward the object, the motion is always toward the knowing subject, falling in upon the subject of knowledge until consciousness almost comes upon itself and faith is reestablished; this can be called, what is typically known as a ‘psychological breakthrough’ or a ‘spiritual experience’. Where it indeed truly comes upon itself, we call this insanity or death. Where the individual is incapable of functioning constructively in the group of humanity, conventional reality is upheld by the group through a faith that functions to keep the balance and maintain the symmetry of the subject and object in knowledge, as an objective aspect, and thought, as a subjective aspect, which is to say, in knowledge that such an individual is insane defined as a true object for the purpose of establishing the standard for the individual: the subject (subject-object), and in thought for the purpose of establishing the objective standard of reality: the object.

*

The usual reading of postmodern exposition is contained thus far; not for a reiteration of it, but to a step from it. Though more than a few authors either contributed to the development of postmodernism, or step from it, to offer their version, I address two authors here: Jean-Paul Sartre and Francois Laruelle. Through a particularly conventional lens, each offers a stating of the point of contention, a reiteration, as well as a reconciliation of the ironic problem, while saying, really, ironically, the same thing. The punch line: the discrepancy (the individual is established in separation) is solved through an assertion of essential freedom. Again, this is to say that both proposals arise through a denial of existence and an assertion of the true object. This, in effect, is the definition of what Sarte terms “bad faith”, as I have argued of Laruelle in the Direct Tangents of Constructive Undoing.

Sartre’s points are foundational. The reduction of thought to an object of itself opens meaning to an ‘abyss’ of freedom, where meaning comes to its own essential lack. To (here now) reiterate the foregoing, the essence of meaning (if we can say there is such a thing) is seen to be vacant, void, nil, as Slavoj Zizek has said of the subject. This knowledge of contradiction, meaning that is no meaning, causes the individual angst, or Kierkegaardian ‘despair’; in my terms, the individual understands that the reality through which he or she was moving, that has been established and motivated through basic, what was before thought, true tenants of reality, true objects, is found to be not true. Sartre’s move then is to ‘revolt’ from this ‘nothingness’, since the individual supposedly sees now that meaning is arbitrary, and thereby find true freedom because the individual sees that he is no longer constrained by any essential, determined, or otherwise actual truth of any matter whatsoever.

Laruelle, if we are able to set aside the conventional-temporal object for one moment, where Laruelle builds his non-philosophy due to Sartre’s and others’ ideas before him, we may find his address through what I shall use as his basic idea. While all of his terms interact and compound upon one another to indicate the same thing, which is the point of contention, his ‘unilateral duality’ works to indicate the last conventional object. The ‘future Christ’ he terms as a culmination or basic differential which allows or accounts for the total meaning of, what I call, the scheme of meaning that is conventional reality, the meaningful organization of true objects. By summoning total meanings of significant oppositional objects, his critique of philosophy proper reduces its operational terms to explain conventional reality; he limits conventional reality to the arena of ‘philosophy’ for strategic reasons, and calls the consequence or result of this reduction the ‘Real’. Using the idea of future Christ, his reconciliation poses some sort of radical agency – mind you, ‘agency’ has been likewise re-situated in non-agency – that, one is to gather, comes about through a proper understanding of reality. The reason he can appear, as we say, ‘in the last’, is the real and the Real remain for him ‘lateral’ or maybe better, parallel but are situated more properly upon a parallax. The freedom of Sartre is similarly re-situated with the ‘radical’ form of knowing and proposes some more evolved state of humanity.

Again, keep in mind that I am presenting a typically conventional reading of these authors, that the fact of their presentations are routinely and faithfully, in Laruelle’s terms, ‘made into another philosophical object’, a representation of the point of contention. The problem is at all times conventionally upheld for reality, Real or free. The problem is not the presentation that these authors enact, but the re-presentation: the overcoming of the true object is impossible for conventional reality.

Hence, perhaps a better rendition of the matter at hand can be better situated to address the impossible. To put it directly into conventional grasp, we might then see that to confront the impossible is a matter of insanity.

*

Yet before we venture into the impossible, I would like to offer a small quote from Thomas Nagel, and his effort from the possible, of staying in the possible:

“However, I do not find theism any more credible than materialism as a comprehensive world view. My interest is in the territory between them. I believe that these two radically opposed conceptions of ultimate intelligibility cannot exhaust the possibilities. All explanations come to an end somewhere. Both theism and materialism say that at the ultimate level, there is one form of understanding. But would an alternative secular conception be possible that acknowledged mind and all that it implies, not as the expression of divine intention but as a fundamental principle of nature along with physical law?”
~ ‘Antireductionism and the Natural Order’, in Mind and Cosmos, p.22.

One should see that Nagel’s situation is nothing larger than what Soren Kierkegaard offered 160 years ago: Is there a teleological suspension of the ethical? For the question Nagel asks here is nothing greater than conventional, though he might be trying to indicate something more (we shall see). Nagel is asking if there is a way to bring the remnants or basics of the bifurcated real meaning wherein we have idealist subjectivism and religious transcendence/immanence versus materialist objectivism, into a scheme of meaning that does not indicate upon such distinction, which is to say, does not reify the insolvency. The answer is: conventionally, no. All human reality depends upon the duality of meaningful categories; the real is the universal is the ethical. The answer ironically is: yes.