Another Wittgenstein Reveal.

https://www.academia.edu/31569254/THE_CRISIS_OF_LANGUAGE_IN_PHILOSOPHY_AND_LUDWIG_WITTGENSTEIN_IN_SEARCH_FOR_REMEDY_TO_THE_PROBLEM_OF_LANGUAGE_DORMANCY?email_work_card=title

This essay appears to coincide with a more substantial reading of Wittgenstein than that reading which often appears to have bewitched the 20th century into a philosophical basket of misinterpretation justified by the ability of the subject to manipulate meaning — x as this author appears to have apprehended. The point it seems at least some authors are coming upon is that many of the 20th century’s continental philosophies were essentially compulsory public intellectual masturbation, (Did I just write that?? Who was that ??? 😂. Think: 1960’s climaxing in the 1980’s: freedom –> greed is good) the authors of which really had little concern for the actual world beyond what could be sucked out if it for their own intellectual capital, and despite who and what it might effect. As we see now.

Also, it appears that English is not this author’s first language. And I say: that totally fine because one can still understand what he is saying, and because –dude: I write and speak only one language.

— or. The essay was put into Google Translate.

This Wittgenstein’s notion of language is to cleanse the linguistic world, and make it a world of clarity and verification in contrast to a speculative metaphysical philosopher, and his ideal world assertions like Plato’s speculative ideal world which is beyond human empirical articulation and creating a crisis in the understanding of concepts.” From the essay linked.

As Cedric Nathanial discusses also: the effort is for verification of description. Which is kind of another way of saying clarification over speculation.

See also THE PHILOSOPHICAL HACK, the first part.

You can get the ebook of the THE SECOND PART HERE HERE HERESY. The hard copy with be out soon.

The Object of the Subject is available to you now.

THE OBJECT of the SUBJECT: The Second Part. EPUB version available now.

— if everything went good.

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

In more ways than one, the object of the subject is available now.

The Philosophical Hack is a book that will be served over six courses, for easier digestion. Expect The Third Part in 2020. 

The End of the Beginning of the End.

It is hazy on the horizon, but coming into focus…

The commencement to the hack is the end of the beginning of the end of philosophy as we knew it. Once undertaken the hack, we are out of time.

Just as science needed no argumentative convincing but rather was the convincing itself, so the begining of the beginning can take more than a life time to become a given truth.

We tend to look back at history and historical eras and clump vast swathes of time into bits of discourse, which then serve to grant us our intelligent postion that is the condensation of, say, 100 years of being human thought into a few sentences, a stack of essays and a shelf of books, and we think we know so much. And we so humble fill our lives to read the 500 obliged books and think that we do the periods and authors justice with our keen minds, colleagues and comrades filling libraries and data bases with so many works they could never all be read even with a Earth full of researchers– let alone understand what one book has meant.

And We Might begin to comprehend Kierkegaard without the contradictory religious and spiritual implications and see what is truly philosophical outside the conventional ideological frame. But then again, to be in despair to be oneself can be very comfortable…one can nearly make a living being in despair even!

*

The Object of the Subject begins to mark out the space that The First Part of the Philosophical Hack breached.

Out so soon you won’t even know you were hiding in the closet.

And then you must summon a bravery that most never will have to come upon — until you do.

There is no reason; there is no spirit. Those become anachronisms and statues to nostalgia which thereby open the door to the future.

We are called now to step forth.

Excerpt From “The Object of the Subject: The Philosophical Hack, the Second Part”

The Modern mode is defined by transcendence. Despite the various eras of the scholarly historian, modernity is an annoyingly persistent overlying of transcendence upon existence by reason; always there is a positing of what cannot be proven onto what is apparent and what is religious in this regard is the assumption of what should be apparent by all parties. The atheist is annoyed with the theists, and vice versa. The farmer annoyed with the trader of finance, and vice versa. The regular person is annoyed with technology; the Silicon Valley tech-star cannot understand how technology is pointless. Key-shortcuts on computers are annoying and frustrating to some while wonderfully efficient to others. History was incorrect in this way, and history verifies the various points we wish to make in that way. Everywhere and at all times modernity brings in the transcendent aspect to be concerned with itself; the Wall Street wizard who relies upon her wits to make powerful business deals; the business owner who does yoga to allow him to center on what he has to do today to make and sell the best pastries; the dog walker who has to negotiate eight dogs down a busy city street and pick up after them. Transcendence brings the appearance of reality into focus by presenting us the conditions for existence, from the daily insistences and nuances of social interaction, to the great and deep physical discoveries of science, to the spiritual-magical fronts of consciousness and other planes of existence. Transcendence allows for it all to “be-there”, whether it be ‘only’ thoughts or the ‘actual’ world.

—Cedric Nathaniel, The Object of the Subject — OUT OF YOUR MIND and into you hands…SOON !!the-subject-objects-prints
{Artwork from Society6 — https://society6.com/annalynnhammond}

The Object of the Subject

The Philosophical Hack: The Second Part.

We have decided that each part will have its own subtitle.

The First Part is called The Concluding Unscientific Postscript to Event.

The Second Part will be called The Object of the Subject.

OUT SOON!!!!

Interestingly enough, HERE is an essay that discusses one kind of correspondent yet opposite view of Cedric Nethaniel’s point. The perfect argued example of real correlation.

And, I think Cedric might say that by virtue of the fact that objects do not exist (a’la the linked essay) we have found exactly the object of the subject.

THE SECOND PART * crossing your mind near you.

thephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophcialhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackTHESECONDPARTthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackthephilosophicalhackOUT SOON

* OUT SOON: The Philosophical Hack, The Second Part *

If everything goes well, Cedric Nathaniel should have The Second Part finished very soon.

The Philosophical Hack is indeed the name of this blog, but I only changed it recently. It used to be called Constructive Undoing. I felt that my posts where no longer really about constructively undoing things; I feel that the first 5 years have laid a pretty good floorpan of how one undoes what has been de-constructed, so to speak. And this is to only repeat my discomfort with — not Postmodernism, as such — but indeed what people have made Postmodern into. Indeed, I tend to find what I understand as Postmodern, often enough, is not what people use the philosophy for. So, I spent about 4 years using in various ways the actual embodiment of Postmodern intesnion upon the ideal of Postmodern theoretical deconstruction (destruction), if that makes any sense :). I therefore was in an effort to undo that general problematic scene of disembodied theory (which is likely not the same notion as the Jack Kerouac School of Disembodied Poetics). The issue of modernity is the embodiment of disembodiment, the contradiction that is overcome through faith.

I mean, I suppose some destruction still leaks out here and there, but what is a philosopher to do?

…be relentless in discerning knowledge from foolishness…

In any case…

So, not long ago I changed the name of this blog to The Philosophical Hack because now that the scene and arena has been described or at least sufficiently outlined, it seems a good time to begin to hack into the conventional facade, which forms the name of the book that will be released in about 6 or 7 parts over about a year’s time, I would guess.

Check out The Philosophical Hack: The First Part. On Sale Now !

(how funny! I just search for this book and there are two listings. One is for approximately  $7 and one is for appx $4.  Im not totally sure why.  But HERE IS THE LINK to the URL with eh $7 shop, and it has the longer description of the book.  But you decide which how much you want to spend.  But I think the $7 was a not quite done edited version. Up to you.

img_3830-1

Where The First Part outlines the general philosophical field of the problem,  The Second Part delves more deeply into the teleological nature of the political world and reality.