“An Essay Concerning the Possibility of a Unified Theory of Counseling” —Counseling and Family Therapy Scholarship Review | Regis University

Counseling and Family Therapy Scholarship Review | Regis University
— Read on epublications.regis.edu/cftsr/

Post-trauma: Humans as blackboxes, machines as transparent

Humans as blackboxes, machines as transparent

Humans as blackboxes, machines as transparent
— Read on markcarrigan.net/2019/11/11/humans-as-blackboxes-machines-as-transparent/

Interesting problematic.

What might this say about us, that we might look to machines and thier analysis of behavioral data to tell us what’s going inside a human being?

I tend to agree with the impetus of the excerpt; that empathy between human beings is being devalued in this look to machines.

Yet another, less practical view, might see machines as indeed producing nothing larger or extraneous than an ability for humans to perceive one another. Maybe the transhumanists speak similarly, but I think what we are really looking at is the abuse, or disconnection which occurs in the institutional use of data to tell us what humans are, and not really, what we could call, the mere use of machines to tell us about ourselves.

We might then return to a question of what is occurring here. Might we ask what kind of mental picture is being relied upon? Which is to suggest that the view itself, that one would see institutions and machines as something which supplants something which is otherwise human connection, might represent a case of a kind of insanity, an upheld view placed at the extended end of a finger of blame, but then acted upon as the view as if the indictment is indeed indicating something which is wielding power to displace inter-human connection.

For for sure we could point back to the fears of the beginning of the modern industrial era located in the movie METROPOLIS to find a confirmation of a culmination that might come to pass in our present day. But might we stop pointing there and see that there is no culmination which has lead to some great terrible turn to machines, to see that we have already turned over our humanity in the fear itself which misses the event already having occurred? Such that we are merely replaying a trauma in the viewing and thus reenact the products of an event which we have yet to acknowledge ?

The Unconscious Mind, Part 1.

2016-04-07-1460061385-5244312-unconsciousmind-thumb

The other day I had a brief discussion with someone about psychology. In particular, his extended comment was a quasi-semi-theoretical proposal that was based upon the psychological idea of the Unconscious, the notion that there is something “underneath” the common every day experience of being conscious.

I thought his proposal ( I don’t remember what exactly it was) was not very sound, but it dawned on me that the reason was his version of the Unconscious Mind had taken the idea to such extremities. I noticed it wasn’t so much that his proposal was weak, but that his assumption about what the Unconscious Mind is as well as does was so thin. His reasoning had a certain sense, was rational and intellectually coherent, but it was a line of reason to conclusion that was based upon an idea of Unconscious Mind which has become, basically, merely a popular trope with no internal cohesiveness but the subsequent argument about its reasonable extensions.

I am generally nice and I try to be patient to find out what the person is really saying and give them the benefit of doubt that they really are interested in knowledge and learning and not just pronouncing and announcing. However, as often how things go with people who believe themselves to have such excellent thoughts about things (they get haughty and start to imply that you are stupid) after a few exchanges, I could not help but destroy his notion of the Unconscious Mind.

I told him that there is no such thing as the Unconscious Mind. That it is a particular idea that a few people came up with to explain what they were seeing and encountering with mentally disturbed people. In short, the Unconsciousness Mind has no substance outside of a specific solution for a specific problem. And I pointed to one specific psychological therapeutic approach that has no use for the Unconscious Mind. While Gestalt Therapy may use the term ‘unconscious’ as a kind of colloquial term, the therapy itself has no need to bring in a theoretical notion of an unconscious mind in order for it to be effective. Reality therapy is another approach that posits no unconscious mind. Hence, the idea of the Unconscious Mind is merely a sort of cultural phantom that tends to haunt various old conceptual structures.

Our exchange stopped after that comment.

So now I have been stewing in the unconscious mind. Lol. And as I, as a philosopher, have been attempting to come to theoretical terms with how to approach counseling, I have also come to a few tentative ideas around the idea of what the Unconscious is and how it is used.

…as I will write up in a little bit.

Right now, I am going to go and analyze the movie “Precious”. If you haven’t watched this hour and a half movie, I strongly recommend making time to do so.

Friedrich Jacobi and a Philosophy of Philosophy, and thus Counseling.

Friedrich Jacobi’s Wiki page.

Stanford’s page for Jacobi.

I find it interesting that the philosophers of the past who already dealt with some of our current philosophical problems are not commonly discussed. In fact, I have found that either their works have not been translated into English or are somewhat expensive.  Joseph Hamann  is another philosopher who I have come upon who appears to have had significant things to say about our situation but who is generally lost and silent.

It is slightly offensive.  I think there are so many philosophers who are writing today who’s ideas will be summarily set aside if some of these thinkers from hundreds of years ago were to be brought to bear. 😆

{picture of white dude: Jacobi}

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Doesn’t Jacobi have an uncanny resemblance to Panic! at the Disco’s Brenden Urie?

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or better yet: Micheal Stipe of REM !

Nick Cave, maybe? (Yes; he’s smoking in public.)

or, Cookie Monster and Elmo!

Specific to this phenomenon, Jacobi appears (appears, because I have only read the Wiki and Stanford pieces) to my mind to have already given us a good argument of why, basically, all the philosophy of the past 200 years is kind of pointless. lol.

I stumbled upon him because I was forgetting why I came to the conclusion (outside of popular discourses) that Kierkegaard and Nietzsche were nihilists. I am deep in my counseling studies, so I decided to check online instead of going through my K and N books again (indeed; I will at some point have to revisit those folks). And I found that Jacobi was the first to mention nihilism and that his point is that, what I call, the line of reason which develops unto the centralized subject will lead to a dissolution of the reasoned thought. Isn’t that what we found in the latter half of the 20th century at least? I think Quentin Miellassoux was correct in his question: Why DID philosophy take the way of the central subject instead of the object? We could have avoided 200 years of Bull shit! (I think I have a post somewhere about how we needed to first fully explore the phenomenon of the subject in order to be able to thus realize the truth of the object; this is to say, we had to have something else besides pure reason to show us what is true about reason by itself: reason had to prove itself insufficient. And it took about 200 years. Talk about progress!)

Well; the answer has got to be that people find themselves and their own B.S. more interesting than the truth of things. And, in fact, I think this kind of narcissism (ego-centrism) point to the reason why philosophy itself will have no solution to its own problems: Because, the issue that Jacobi brings up by his critique of Kant and such, is that there are two routes into the world, two orientations upon objects which grant us the whole of the human involvement. One, which is the narcissistic path of the modern popularism, that one which, as Jacobi,

impels understanding towards an endless series of identical propositions, the records of successive comparisons and abstractions.
–WIKI

and one which, as Kierkegaard and Nietzsche both advocated for in their distinct ways, is not based in abstraction, or one that is not based in a mediation of abstractions: That is, one that is entirly abstract with reference to reason’s mediate abstractive mode.

When we really understand Jacobi’s critique, we have laid out before us a kind of roadmap of the continental philosophy of the late 20th century.

I won’t go into all the ins and outs of the extended explanation (since I have not actually read Jacobi’s works) here. But, likewise, he does seem to give us a manner to substantiate counseling within a framework which might accommodate every theory of psychology and counseling method, from the more scientific proposals of brain and chemistry which want to tell us that everything is physical-empirical, to the most transcendental “New Age” religious modes as well.

Because what are we really involved with? (hint: What is a universal object?)

The logic of Two Routes in Application. A Discourse in Freedom.

.

The very interesting thing about this 5G (if not all of modern technology) Is that it means nothing less than volunteered enslavement. It is no mere coincidence that lately the nature of free-will is being commandeered by neurobiology: It is not that we are not or cannot be free, rather, it is that if we want to be free we would actually have to fight for it, and who (in their right mind) would want to argue with Neuroscience? (trick question: the battle does not reduce to a confrontation with neuroscience.)

The keen indication is that the modern free agent is what it has always been: A rare artifact in the imposing consciousness. There has never been a free humanity; on the contrary, there has only been a few free people that speak in such a way that everyone else wants to be and so the “commoners” start to use the language of “the free”, or way a speaking (way of organizing discourse).

We can get a glimpse of what freedom might actually be beyond the relative conventional scientific assertion (conventional philosophy; theological and ideological rhetoric; mistaken ((the weak)) postmodernism) when we think about the various social scientists and psychologist’s developmental models of morality. Very few people, they suppose, reach what we could call the “higher” stages of moralistic thinking (moralistic thinking reflects a kind of intellectual ability or capacity). And yet most everyone likes to think of themselves as though they are of this higher bracket of thinking.

Nevertheless, only a few people really have the ability or capacity to think about the world in this “higher” kind of moralistic manner. These few people are able to formulate sentences and meanings (structure discourse) of this “higher” manner of being able to perceive the world in what it does, and in so indeed speak of something that is common to the human creature. Those who do not think through this manner (have this moral capacity), though, who reside within a “lower” stage which is basically, for lack of a better term, being law abiding and having a sense of good that comes from absolutes (relativity is an absolute in as much as relativity must mean or indicate a definite quality absolutely and not just relatively) see or otherwise understand that transcendental essences are being expressed in these discourses, such as the topics that the Socratic dialogues entertained, e.g. justice, virtue and such; most people fall into this latter general category of being, to various degrees of ability and development, law-abiding and having essential truths based in good and bad, right and wrong, etc.

After not too long, the appropriation of the “higher” discourse into the law abiding scheme defines a technological space which forbids the delineation of a human being which is not entirely encompassed by the technological ideal of free agency. Nietzsche said as much: Technology equivocates humanity to the lowest common manner, all the while allowing for the “Idols” of equivocation to take control of the common agents. This is Nietzsche’s meaning of enslavement, or the slave mentality. Because the former “higher” order of “moralism”, being communicated in a particular manner, draws their natural attentions to what is good and just (viewed as essential or absolute categories), such people begin to behave in such a manner that these discourses seem to be advocating. They do this unthoughtfully and automatically as part of their critical process; that is, these higher discourses appear to them to be communicating a rationality of the absolute (unrecognized in-self reflection: the view of conventional faith). Yet, such people really do not understand this “other way” of understanding the world through a broadened moralistic intelligence, thus de facto do not have the ability to think through these discourses nor really what these kind of discourses mean or are indicating in themselves, and thus take these discourses as indicating elaborations upon what is right and wrong, good and bad in essence; In short, they take these discourses as being a discussion about absolutes or essences of law.

This is the significance of technology: Two manners of viewing technology inform human beings, or what we could now rightly call, world citizens, as to what is true and real. One manner understands its freedom as an essential tenet of being human given the conditions of free agency to manipulate and develop useful technologies, which then function as a closed system or ideology which supports the ideal of the free agent. Another manner speaks truthfully about what is occurring in the actual relationship with technology that is being human in the world. The latter’s use of discourse thus (sometimes inadvertently, but more often with intension) serves to consolidate the technological authority’s ability and capacity to control agents through refining the ideal of freedom. In other words, most people are enslaved and have no actual ability to enact any effective countermeasures to abort such confining motion because the nature of their intellectual capacity prevents them from truly grasping that situation by which they indeed are being human in the world.

It really is an ignorant bliss disguised by intellectual complexity and sophistication (sophistry).

CFP by 12/15 for Philosophical Engagements with Trauma (March 22-23, 2019)

CFP by 12/15 for Philosophical Engagements with Trauma (March 22-23, 2019)

https://feministphilosophers.wordpress.com/2018/10/22/cfp-by-12-15-for-philosophical-engagements-with-trauma-march-22-23-2019/
— Read on feministphilosophers.wordpress.com/2018/10/22/cfp-by-12-15-for-philosophical-engagements-with-trauma-march-22-23-2019/

of course we have there Zizekian post Trumatic modern subject, but as well Malibu critique of that (Take a look thru my past posts).

but there is something to say about the discrepancy between philosophy and psychology. Such historically reductive and pronounce it is such historically reductive and pronouncitive Endeavors have brought us to a place of dis-continuity and no means for connection.

Perhaps this conference is the beginning of a reunion?

An Attempt at Discussing Some ‘Disparities’: Terrorism, Religion, Truth and Belief.

Taking a cue from Amorinblog, I am making an attempt to speak to the notion of disparities. Lets see how is goes.

 

What is terrorism?

When we think about the activities of terrorism, a marginal view might situate terrorism in terms of truth. What we have with the possibility of terrorism is a function of truth, or “true-Being”. In the consideration of what human beings do, we should not ignore or set aside this aspect of truth: Truth is Being truth. To set this function of human consciousness in terms of ‘belief’ merely reifies the Western colonial construct of subjective centrism, a construct that posits free will and choice in an absolute context of the ability for the subject to align itself with a transcendent course, such as we found in the American context “manifest destiny”. This is to say, we ostracize such “pre-terrorists”, people who might not have becomes terrorists yet they did, through the ideological matrix of the self-referential ethics of choice to say that the one who is a terrorist is choosing unethical behavior;  the native tribes of the western northern hemisphere were for most purposes to the early American government, terrorists in every light, even though we understand now how the American “post-colonial” period was an unethical act (still we do very little to repair the wrong). ‘Choice’, and correspondent terms such as ‘free will’, can be understood as a Western liberal code for creating antagonism in the world, an aggravating aspect of Western capitalism and its war machine.

Yet see that the question is not one about an essence of choice. It is practically nonsense to suggest that we do not have choice. But at the same time, if we do not recognize a dual aspect of consciousness, then we always stay within the ideological paradigm of an absolute ethics despite how we might want to situate or define any other liberal ethics of inclusion; we will routinely stay in the unity of consciousness that is able to consider parts of itself, parts it conceives, the unity that appropriates plurality to its uses. Reflection, in this way, is misunderstood axiomatically to be witnessing something outside of itself. As part of the liberal ethical front (and I mean this to describe a kind of Western impetus, a certain manner of coming upon reality) we should not worry so much about what others are doing, in fact, we are only able to understand such ‘other’ through this antagonistic orientation that is first and foremost based in worry, fear, and philosophical resentimentOurs is based in a contradicting antagonism, and our plight, as well as our ability to act, is based upon a cognitive platform of reconciliation in knowledge. We have then, as we are, to deal with our own BS if we are to ever stop jutting forth to then recoil in the usual modern oscillation of the war solution. In an odd sort of reprimand, the very idea of enlightenment typically does not translate into domination through war; no wonder colonial-exploratory Europe had to see other non-Europeans as ‘less than human’.

Two things here: This is not a argument against war or that we should not have war; this is not an argument for pacifism. Neither is this a suggestion that we should (somehow) withdraw from interacting with others; the point is toward an ability to be honest with ourselves about the situation at hand. As part of an ideological situation, we indeed have a front line; we cannot but be involved with a partition, of sorts, whereby we face and have confrontation with those aspects of the world in which we find ourselves. To move this understanding into any sort of utopian theme of ‘universal peace’ would then be to set aside our moment, our modernity, to basically negate our moment into a whole past to say then that all wars and conflict in history arose due to these constraints, whereas the truth of the matter is that which arrives only within our modern situation as wars stemming from these defined antagonisms: Basically we identify our moment by establishing the contradiction in this context. If we are ever to realize (which is to say, understand the truth of) our situation, then it seems the manner must take place within as the contradiction that is outside of the ideological or mythological construct, a situation that is not accorded to the construct to be thereby abstract (it is indeed occurring within the norm) but, is rather marginalized to the extreme, actively being withheld for the purposes of maintaining a particular kind of reality (ethics).

This is no longer a critique of meta-narratives; such a critique was still occurring in the antagonistic space, a space that could only be resolved through various ‘faiths’ that resolve the modern contradiction (the Deleuzian “Zen”, the New Age Spirituality, the Eastern Karmic cosmos, the “Christian” denominations that are not properly Protestant nor Catholic, and other discourses that take place in ironic suspensions). We have found that the critique of meta-narratives was how a particular ideological state perpetuates itself through ulterior colonialist motions. The Postmodern (but particularly the subsequent ‘method’) thought itself as an exception to the metanarrative, and used irony to suggest its difference, but we found that it merely supplied the ‘final’ narrative to substantiate Capitalism as the ground of real discourse (the “postmodern methodological platform”; see Lyotard “The postmodern condition”, and “The Differend”: The demand for a ground of real veracity, a limiting of irony, calls forth the criterion of ‘efficiency’ that brings about ‘experts’ to define what knowledge is valid, which knowledge is allowed to be considered as true, as well as the reparations that will be made to that aspect of knowledge that was excluded in the interest of efficiency.) But we were not done with irony, that is why definition is insufficient to bring about decisive changes in ideology; hence the various philosophical reconciliations for identity that we find all over the internet, and hence the instigation of a divergence in philosophy.

(Note: The question for divergence seems to be noticed. What others have been trying to do with ‘non-standard’ ideas and such, I simply address directly and say I am a philosopher and this ‘other’ manner of philosophy is still true as it can be identified thus conventional because the orientation upon objects by which it addresses things to gain its veracity. We do not speak from the unitive philosophical paradigm but rather admit that such a paradigm exists at least in parallel. Only one kind of argumentation exists which can reduce all signals to a single matrix, and that is the conventional philosophical route; it does not propose that it is capable of doing this, and that is why we are able to identify its mode with nothing. As I have said elsewhere, we are dealing with the instance of what stays static while something else changes, a calculus, of philosophical reckoning. What has withdrawn has indeed withdrawn beyond all argumentation: It has already been established. As well, any further argumentation is superfluous, redundant but indeed real and valid.)

So this is also not a critique of such identities. It is a describing of how humanity functions; we should not expect such understanding will change our behavior. It indeed will bring about or be involved with some sort of change, but the change will be related in a particularly real manner that seems to be able to avoid the truth of statements and yet likewise be able to argue effectively for how the truth is not what originally was there (a mistaken intension of intentionality). Neither is this a pragmatics, nor a promotion of a way into praxis. This is analysis, a possibility into a beginning of a science that has been brewing for some time (time is not the issue). The fact of atomic interactions is related to the war machine only through incidental, circumstantial yet real discussion, negotiation and argument; the science itself dealt only with the interrelating of factual situations, itself as a founding term that actually departs (instead of merely feigning departure). When we rely only upon a determination of human activity through this former method (of the circumstantial discussion) we arrive at never having the bomb built in the first place, no nuclear energy, no astrophysics, no understanding of our sun or the solar system, etc. No wonder there has been an effort to get back to the “pre-modern” Real thing.

We thus have now reached that point of discernment, an ability to deal with the being of human without recourse to incessant mythological justifying defaults that reify the free intuiting agent of transcendence. Thus far, we have not had a scientifically philosophical way to gain access into what human beings do because we were too busy doing it, busy using the manner; as an analogy, we’ve been like astronomers who have been looking at ourselves looking at the stars thinking we were actually looking at and discussing the stars: Through this approach we can only get so much information about the stars. The most recent of this manner is what we could generalize into a category of ‘Enlightenment’, but other categories that need be sorted are ‘State’ and ‘Capitalism’, among others, and “Neurophysiology” is not one of these primary aspects at this moment. We do not know yet how these function for human beings; we have only been using such categories in a proposal to find out how we might Be, indeed, using them to Be. In our finding this out, then, we have reached a kind of apogee in mythological function: Coming upon such self-reflection there by understands such knowledge as a means to enact, what is now/then seen, as a Truth. Only when this occurs does a moment arise by which to view through a larger frame of what has occurred. It does not occur through any choice in the matter, but indeed functions to begin to detract from itself.

From this moment we might be able to understand what ‘Terrorism’ might be. The first order of business, though, is to dismiss oneself from the reflection of identity, and this does not occur through any choice of free will. As I noted above, this is not a suggestion to indicate that terrible things have not occurred throughout human history, or that we can identify some essential human attribute or psychology to thereby alleviate us from such terrible occurrences. This is a description of what role Terrorism is playing in the reality of being human: Terrorism, in a large sense, is the antithesis of free will and choice; quite terrible. Psychology, at this moment, is too overdetermined in solution to be able to ponder a fact that does not move toward choices of human solutions; there are too many human issues in the world for an institution to consider bare facts; all such facts are ideological and political arguments that function as platforms by which to enact a possibility of real solution. It does no discredit to such psychological method to point out what it does, though, but the reaction that would take such a description as indicating a fault of psychology, or as suggesting that psychology is incorrect or wrong, is missing the point of fact for the sake of its ideological purpose, which is to rely upon the self-evidence of its teleology of real solution. Science concerns facts; real solutions are of a different order, of a different moment. And such moments are not, or at least do not have to be, at odds.

We thus make a proposal that seems almost a truism: Terrorism is the act that takes place from an ideological point of exclusion; terrorism exploits points of access.

I have suggested above that the idea (ideal) of human ‘belief’ is a manifestation of an ideological lack, a founding term that is supposed by the constituents of the ideology to account for what lay outside its purview. It is a colonizing ideal: Belief. Again, in this conceptual moment, we need separate ourselves from the notion that human beings all throughout history have been having beliefs. We are not concerned with what history might have to say about what human beings might “have been” believing (for indeed they were); that is of a different order of analysis. What occurs in terrorism is that the open door, that is supposed to be welcoming and inclusive of various human capacities and manifestations of belief, is not being taken. There is something about the welcome that is understood intuitively and innately to not be welcoming; to wit, the sensible response: My belief is not a belief, it is the Truth. Regardless of how we wish to emphasize our open ideal, in the case of terrorism, it has not worked, that’s why such acts are “terrible”, because they make no sense, they occur outside of our sensibility, our ability to make sense. Our sense of it is 1)that it is terrible, 2)unethical, 4)insane, 5) inhuman,6)of a ‘bad’ sort of religious fundamentalism. Perhaps we even make sense of the people’s acts patronizingly; they are ignorant, they are delusional, they are uneducated, they have been raised in an intolerant culture, they are the product of ‘bad’ ideology or psychology, they have been brainwashed. We cannot dismiss that any of these disclaimers may be the case, but for the act itself, especially individuals who willingly and with intent sacrifice their own lives in the act of terrorism – how else are we to make sense of such acts but through the unitive aspect of consciousness and its humanity that has good and bad psychologies accompanied by ethical mandates ? One cannot choose to escape their reality.

In these kind of reckonings there is no consideration of, as Alain Badiou has said, “difference as indeed different”, in other words, there is no considering their position for what it is in actuality, which is to say, as indeed a Truth that does not reconcile or fit snugly and comfortably in ‘our’ ideological nest. Indeed; I recently heard of how Donald Trump approaches foreign policy in a way that is different than what America has historically: Instead of attempting to defeat authoritarian regimes or dictatorships, reprimanding them with trade and alliance penalties, like the monarchy of Saudi Arabia, Trump approaches other nations on their own ground, allowing their political organization to function in whatever way it does so long as it does not interfere with American interests specifically. This appears very much like a situation where what is different is engaged with in its difference. How ironic that the person who so many in America see as contrary to American interests would be the person who would take an approach that can appear philosophically sound? I doubt Trump is that smart or educated, but it goes to show that we are not speaking about practical reconciliations of thought and action, but indeed a scientific description of the situation at hand. Could this be an indication of a possible beginning of a philosophical science that does not answer to conventional philosophical method?

Terrorism occurs at points of access. (Side note: The paranoia that often arises out of the consideration of an actual Artificial Intelligence develops the very point of access that an A.I. would be able to take advantage.) Terrorism is the revealing that access is not automatic nor guaranteed by any sort of discursive item, and that access now must be authorized (by experts). This is not homicide or murder, in as much as those events target individual people for specific identifiable reasons; e.g. Sam hates Pablo. Of course, we could see some similarities breaching this codification in the U.S. legalizing the corporation as an individual person: The experts tell us now that the human being is an incorporation, and not the other way around. It is not that corporations have become people, its that people must be incorporated to have ‘free’ access. In this sense, then, “in the name of (the True) Islam, I kill a number of symbolic representatives of the Christian West” is murder because this individual is incorporated (with an institution called ISIS, Boko Haram, Al-kaeda, Neo-Nazi, Free-Speech Movements, Pro-life, Black Lives Matter, whatever.. ). The irony, and the evidence that such terrorist groups see themselves through the lens they wish to destroy, is that they are asserting their freedom of access, pointing out the contradiction inherent in the (Western Liberal Capitalist) liberal mind set. This is the divine beauty of Capitalism: Its apparent omnipotence. Those who are not terrorists are those who are definably and axiomatically free to access: They are born incorporated: Nationalism has ‘bred’ itself into an offspring. Of course terrorism is insensible: How does one make sense of an act of assertion that positions itself against something that is already inherent to the act itself? This is the contradiction as well as the blind spot we find also involved in the critique of race relations. How much more non-sensible can it be for those who must behave through such ideological mechanisms? But this is not an issue of knowledge and education as much as it is what is occurring. The fact that such marginalized groups would have to speak about how to gain for themselves basic and inalienable rights is just about the most ridiculous thing that could occur given our ideological ground. Might the ‘terrorist’ actually be more sane??

This is not my position, necessarily, by the way, nor am I arguing anything about what sanity might be. But, an analysis of a situation must be able to point out facts about the situation if we are to get anywhere: Speaking about or describing what is offensive should not be taken as an argument for that which offends. A person of color is not asking me to change my skin color, reject my heritage nor deny myself as a human being in the world; she just asks me to be open to facing some harsh truths that come from outside of my ability to reckon on my own.

Identity has been taken to a further extreme, perhaps as a counterpoint to the extreme absence of sense that the act of terrorism evidences. I am not going to make an argument against that kind of reckoning, but only point out that such situations are about the political order. As to facts, if I may take the Islamic Terrorists as a case example (though we could put this analysis to any so called Terrorist), the suicide bomber is not targeting specific people, in fact, the hatred is entirely ideological (as I said): It is not Burt that I hate but that Burt is American, and he is not so much an American, as I reestablish the Truth of my sense, the sense of Truth, and re-appropriate to assert the Truth, as much as he is an Infidel. The point of access is a symbolic act against symbols, the scheme of which, on the part of the Terrorist, functions to reclaim conceptual territory (see my REBLOG post about conceptual territory) through lumping the antagonist into the counter-partial founding category by which a closing is understood as an opening (an act of faith); the corresponding ideal of the West is ‘belief’. The point of access is exactly the gap that opens up with murder without personal motive; the personal motive is the successful attack upon Truth. It is no secret that the opening for belief allows for all sorts of ethical compromises that brings into question every ‘belief system’ that functions under its umbrella. Only in the “blasé” attitude (Walter Benjamin ?) that accompanies the pursuit of real identity may someone have a valid ‘belief’; one must suspend their ideals in ‘nothing’ in order to ‘really believe’ (or to have faith). It is this kind of nihilism that is terrified by someone who is willing to die to destroy even the smallest piece of the antagonizing ideological leviathan; the transcendence that accompanies the modern nihilism is of a different sort than that usual Western ideal that places religious thinking in the category of concern with a transcendent ‘creator’. The Western religion of nihilism (the state of belief) cannot bring itself to have any sort of passion strong enough that would allow itself to willingly kill itself; how ironic. Here we even have the beginnings of a philosophical explanation of addiction, as well as the reason why it has reached epidemic proportions in America; but as well, a possible explanation of China and how it becomes present in the West.

The point of the terrorist act is to destroy the antagonistic state, the state that directly confronts the Truth through the ideal of human belief (the ideal of ‘belief’ is a singular ideological Truth). The terrorist act thus is an act that is already admitting what it is losing; like the Kamikaze fighters of World War 2 Japan, Japan had already lost the war, but would not admit it. Slavoj Zizek speaks of this kind of ideological instance in the analogy of the cartoon character, say, Wile E. Coyote, chasing the road runner off a cliff, running out into the air. Coyote does not fall until he looks down and realizes that he is standing on nothing, and even then, he has time to wave good-bye to the camera. The interesting part of this, though, is that the terrorists are already a part of the ideology that they are terrorizing, because they are already admitting that this antagonistic state has a claim in their Truth: They are fighting against the ideal of belief, an ideal concept –like that which is unstable within Anslem’s argument for the proof of the existence of God, — that they already and inherently understand; we might see the contradiction suspended in the terrorist act in as much as they destroy their own lives in the process of attempting to destroy the whole of the antagonistic state: A ‘not-life’ for a ‘life’.  Likewise, they know that their act will not actually destroy the whole of the infidel’s kingdom, but perhaps (who really knows) they ‘believe/know’ that their act will cause some sort of cascading event of collapse, as their disruption in concert with the ongoing series of disruptions will inevitably achieve their ideological goal, which is to dispense with ideology (as belief). We might see again a similar ideological activity in the events of Helter Skelter, ,where the murders of Hollywood celebrities would instigate a race war. Such antagonisms supply the fodder that ironically sustains the Capitalist ideology.

Terrorism could be marking that point when Capitalism has run out in to the air; perhaps it is now waving to us, but I doubt it. If I have to summarize the point of this essay on terrorism, perhaps it is that terrorism is an ideological construct that has its basis in nothing, an irony, because while it destroys people, actual lives, it is already serving Capitalism as a source of capital, of “magic”, of supplying energy to the ideological fetishized commodity that is identity: Terrorism is understood effectively, axiomatically, automatically to be identifying a real-true thing. Disgusting ethical juxtaposition really, but again this is why Capitalism could be said to be the umbrella Religion of Nothing, because people have to have faith in order to be able to ignore the incredible depth of the nothingness in which such events, and their labels, induce.

It is within such determinations that we find necessarily that I am not speaking of a unitive situation, but indeed, I am speaking about how such a unitive situation operates.

 

***

 

I could go on, and there is a further bit having to do with explosions, but Ill leave it here for now.

Do You Love Me: Music Philosophical Theory. 

I’m beginning with a typical theme of this music theory, this philosophy of music, with Nick Cave and the bad seeds song

Do You Love Me, part 1“.

Beginning in this way we notice all the facets involved of many philosophers. The first that comes to mind is Alain Badiou and the idea that the philosopher is concerned with one thing. Theodor Adorno’s Negative dialectics come to mind also. Soren Kierkegaard and his teleological suspension of ethical and his piece on Don Giovanni, as well as most of his books. Derrida also comes to mind, in particular the book I’m reading now, “Of Spirit”. And at that even Heidegger’s Dasien. We might even also see that it is not difficult to consider some of the Speculative Realists and Graham Harman’s object ontology. In fact there is a whole library of western philosophers’ ideas that can be applied to just this one song in a way to where the application removes the possibility of doubt that there may be a linkage of philosophy to art.

I have asked myself why do we find philosophers referring to art in their philosophy? We have Heidegger involved with Friedrich Hölderlin; Kierkegarrd considers Mozart; Quentin Meillassoux takes apart Stephane Mallarme; Harman got into H.P. Lovecraft; there are plenty others. But what strikes me is that noone (no one? That I have noticed, anyways; I could be very wrong (can someone help me out??)) has been considering art that is happening at the time of the philosophy. What I mean is, it appears to me that all these philosophers only consider artists of their (relative) past. Why are all these philosophers bringing past forms into relevancy of our time? Are there no current and living artists that may represent the significance that seems to only occur in old dead artists?

Now, as I said in the other post; I am am not talking about some cultural philosophical analysis the likes to reify themes of social justice or ideological evangelism of recursive ontologies. Slovaj Zizek is great in this regard; his is ideological recursively in its most immediate incarnation; his is the mark of the closed distance, he is the example of his own ‘filling’ of his own parallax gap. We could write a whole book on what is occurring with Zizek, but then by then end of it, never get further than anything Zizek has already said himself; suffice it to say that when we begin to understand my work, let alone his work, then we might also begin to have a baring upon what is occurring for a number of philosophers, if not philosophy itself in general. This brings to mind certain authors, and as well (again) the issue I treat most everywhere in my work: I am not sure we need to plaster over an issue with thick, viscous jargon and dense conceptual acrobatics in order to find out what is occurring. Though an idea might be entertaining in its conceptual gymnastics and the dexterity and or flexibility of thought that is required to understand them might be fun to consider and talk about (like a rollercoaster), often enough it is the assumption of depth in what appears as complex that amounts to true nonsense and really gets us nowhere besides spinning in a theoretical circus. When we begin, as well as when we are proceeding, we should always keep in mind the question as to if we are actually contributing to something significant or if we are merely creating self-aggrandizing conceptual pleasentries for social mobility circles. Are we getting anywhere or are we risking nothing.

Blah; enough of my proselytizing. Back to the point.

When we speak of a ‘first’ philosophy, we must keep in mind the meaning that I suggested in my post “Being Decay”, and see that we have settled in the land of what has been typically called ‘Continental’ philosophy, but likewise that arena from which we find a further divergence, that is, in so much a what is ‘continental’ perhaps has become merely another conventional philosophy; whatever its significance was, we might be able to notice that the destitution of spirit (see my earlier notes on Derrida’s book) marks a collapse of continental arena; more precisely, the move of what could be the point of the continental designation is into what is ‘destitution’, or of ‘desolation’. It is this desolation that the Postmoderns mark by their attempt to ‘pull it back’ from the nothingness, the void that it fell into. This is the irony of the post-Postmoderns such as Laruelle and Badiou, as well as Zizek. This is to say that the idea of democratic multi-vocality is itself a voice of the destitute spirit.

Our concern is that never (it seems) do or are modern philosophers considering an art that is actively present, meaning here, by contrast and therefore the spirit that is indeed destitute, that spirit that is indeed living on desolation row, instead of attempting to deny the fact of its existence. The reason why philosophy, as a philosophy that concerns ‘spirit’ ((with or without parentheses)) of any sort, is destitute is because the spirit by which it proposes to be concerned in indeed lacking. We might then reconsider what I mean when I say that conventional philosophy deals with everything from a distance, but proposes it within a condition of intimacy and why I say that what is theoretical occurs at a distance, but further that this is not always the case, but is only the case in a particular condition of Being, i.e. that ‘spirit’ of Being-there that is destitute of spirit in as much as it exists through a denial of this situation. We shall elaborate on this facet later.

To wit; Nick Cave is still alive and playing concerts! But we will also notice that his situation evidences the transition (the conversion? Harman?) that had already occurred, what we notice as Postmodern, which is an apology for Modern, that still had a plausible purchase upon authenticity in its attempt to rescue the the wayward spirit, and the post-Postmodern, which is an apology for the Postmodern not being able to rescue it. In other words, we find that the German Idealists (in a very general, as well as very specific sense, as well as the French and others) ironically were correct about somethings while being entirely incorrect of those same things. We begin to understand what Kant was talking about, what he was addressing, and we see how the closing of the distance that appeared in the Modern found its closure now in the explanation wherein the destitution of spirit marks, but not in some sort of anti-spiritual atheist biological evolutionist continuance of ‘Being there’ ontology, but rather exactly in the Being-there having no substance, but entirely consituted in material; what we view as historical does indeed function within a presumption of the material of substance. Yet we find the closing marks that point of divergence because the closing that is the meaningful nothingness, the coming upon the nihilistic universe, did not end anything. We find, inevitably, if we can be honest, that it is not that somehow ‘nothing’ is at the base of all things, but indeed, that the rational route by which it founds substance in nothing is the destitute spirit, but further, that the only manner, the only possibility through which such destitution can be noticed is by the spirit that is not destitute, which is to say now, not real.

We begin to get the picture that philosophers sit in their library chair and ponder deep and significant elements of philosophical lore through long hours of reading and study of other literary folk who (it seems) must be dead. We cannot but ask: What risk was wagered? If it was anything less than death then we have to question just what was come upon by such novel considerations. Strangely enough, Heidegger can be seen in the attempt to buck the trend of ‘academic safety in distance’ in as much as he does indeed talk about “the work of art”. I admit, though, that I myself do not go out an look for philosophy-art, but somehow I feel that there should be at least some who are engaging philosophy and art that are contemporaneous with one another. Here is one artist/blogger I have come across. The impression I get from much of our current (state of conventional) philosophy is that same age-old image of the scholar who never encounters anything real (dangerous), while proposing great treaties on the nature of reality; they surround themselves with the ideological, epistemological, ontological, walls built of discourse, isolation, but painted with the veneer of life of the Everyone, of the masses, the common human being, of social commentary. But this is what the academic institution is for, what it does, and why it does: It supports the real ideological paradigm and supplies the rationale for why it is supplying the only route for what can possibly be true. We the call this type of philosophy conventional, but likewise we call it, unapologetically, real.

But what of the actual experience of life? What of the engagement with all things legal and illegal outside the safety of the theoretical world? Here we have a distinct possibility that brought about the Continental-Analytic distinction, what it used to mean. Heidegger, for all his insecurity posed as confidence, at least took a stand, however questionable it may have been. We have to ask as we read, for example, “Being and Time”, what the fk is he talking about? This has got to be the question that leads us into the Continental tradition, and the same one as well that finds it having dissolved in its attempt to be real. This is Heidegger’s (WW2) mistake, as well as all those German idealists; the irony of Heidegger is the truth of the falsity, the forensic analysis of ‘spirit’ that does not understand that its method is destructive; the ‘question’ is the imperative of historical manifestation, which is at once the move toward this ‘spirit/world Being-there’ that is destroyed upon its implementation (what struggle are we talking about here?). It does a disservice to the meaning of them to attempt to bring their ideas into our reality as if it still has relevance as a living philosophy. Even then it was already dead; it just had to come to a re-cognition; that this was indeed the case.

When we begin to see that this closure is not one upon some ‘universal’ or ‘common human’ spirit, then we can begin to see that what has been theorized within a horizon of a closing of distance, of the ‘shrinking’ of the distance between theory and its object, has reached its apogee in the present, now, and we can start to understand what I might mean by a theory of Rock and Roll, or a philosophy of Rock, or even music theory.

A sort of side note: We must have compassion and a certain sympathy, indeed an empathy, for Badou, when, as of late I am told, he appears to have come upon ‘love and happiness’ after a life-long philosophical journey. For it is possible to view him, his work and perhaps his history, as a result of being caught in the ‘mistake’ of the academy, of finding his theory through a closing distance. Indeed; what else could Badou mean but that we, as philosophers, are concerned with one thing? And what else could Hegel have meant by his voluminous statement?

With all this in mind, consider the lyrics to part 1 of “Do You Love Me”:

“Do You Love Me?”

I found her on a night of fire and noise
Wild bells rang in a wild sky
I knew from that moment on
I’d love her till the day that I died
And I kissed away a thousand tears
My lady of the Various Sorrows
Some begged, some borrowed, some stolen
Some kept safe for tomorrow
On an endless night, silver star spangled
The bells from the chapel went jingle-jangle
.
She was given to me to put things right
And I stacked all my accomplishments beside her
Still I seemed so obselete and small
I found God and all His devils insider her
In my bed she cast the blizzard out
A mock sun blazed upon her head
So completely filled with light she was
Her shadow fanged and hairy and mad
Our love-lines grew hopelessly tangled
And the bells from the chapel went jingle-jangle
.
She had a heartful of love and devotion
She had a mindful of tyranny and terror
Well, I try, I do, I really try
But I just err, baby, I do, I error
So come and find me, my darling one
I’m down to the grounds, the very dregs
Ah, here she comes, blocking the sun
Blood running down the inside of her legs
The moon in the sky is battered and mangled
And the bells from the chapel go jingle-jangle
.
All things move toward their end
I knew before I met her that I would lose her
I swear I made every effort to be good to her
I swear I made every effort not to abuse her
Crazy bracelets on her wrists and her ankles
And the bells from the chapel went jingle-jangle

And then, once we see this announcement, this proclamation of the situation in the present, of the present already occurred philosophically, later we find Nick speaking in more certain terms of the spirit in its very destitution, yet within a longing, such that the recourse of such spirit is to prostitute itself, for that is all the substance it has left, all the value it holds in its destitution. In this we caution against holding identities apart to say “this” instead of “that”, that ‘this’ interpretation is actually more real that ‘that’ one; of course, what is real determines is own real-truth, but as it is already determined in its offense, in its resentment (do I hear Nietzsche?). In desperation, people cry out for more institutional definition, so in the destitution of spirit do people look more and call out for what is ‘more real’; hence the recent popularity of (what we might call) the “New Realism” (including Speculative Realism).

 

Do You Love Me, part2

“Do You Love Me? (Part 2)”

Onward! And Onward! And Onward I go
Where no man before could be bothered to go
Till the soles of my shoes are shot full of holes
And it’s all downhill with a bullet
This ramblin’ and rovin’ has taken its course
I’m grazing with the dinosaurs and the dear old horses
And the city streets crack and a great hole forces
Me down with my soapbox, my pulpit
The the theatre ceiling is silver star-spangled
And the coins in my pocket go jingle-jangle
.
There’s a man in the theatre with girlish eyes
Who’s holding my childhood to ransom
On the screen there’s a death, there’s a rustle of cloth
And a sickly voice calling me handsome
There’s a man in the theatre with sly girlish eyes
On the screen there’s an ape, a gorilla
There’s a groan, there’s a cough, there’s a rustle of cloth
And a voice that stinks of death and vanilla
This is a secret, mauled and mangled
And the coins in my pocket go jingle-jangle
.
The walls of the ceiling are painted in blood
The lights go down, the red curtains come apart
The room is full of smoke and dialogue I know by heart
And the coins in my pocket jingle-jangle
As the great screen crackled and popped
The clock of my boyhood was wound down and stopped
And my handsome little body oddly propped
And my trousers right down to my ankles
Yes, it’s onward! And upward!
And I’m off to find love
Do you love me? If you do, I’m thankful
.
This city is an ogre squatting by the river
It gives life but it takes it away, my youth
There comes a time when you just cannot deliver
This is a fact. This is a stone cold truth.
Do you love me?
I love you, handsome
But do you love me?
Yes, I love you, you are handsome
Amongst the cogs and the wires, my youth
Vanilla breath and handsome apes with girlish eyes
Dreams that roam between truth and untruth
Memories that become monstrous lies
So onward! And Onward! And Onward I go!
Onward! And Upward! And I’m off to find love
With blue-black braclets on my wrists and ankles
And the coins in my pocket go jingle-jangle

 

But this is not the end of spirit. For the nothingness that we come upon is nothingness because it is not nothingness; it is a mark announcing that the route of reason that came upon its insubstantial basis is indeed incorrect in its estimations.

Secular is a real designation of a particular route, a real route, just as religious and spiritual is likewise real material categories. All designation of a particular meaningful paradigm (mythology) has been worked to its end. A pass is enacted that then allows for reality to move apparently unhindered. We find a similarity to the efforts of Bruno Latour, for an opening is needed since reality is found to rely upon invisible passes that shut out the truth of the situation; something has shaken loose, something that shows reality as a faulty estimation.

More in a bit.

Colonizing Rock and Roll (on the surface). 

Some might say that rock ‘n’ roll is a product of the colonizing
Westbut I would think it be more proper to say that rock ‘n’ roll was a reaction to the normalizedregular predictableMundaneand rank-and-file of modern progress

.

Like every random crass and chaotic act, is not difficult to see how rock ‘n’ roll it’s self has been colonized. We might even say that it is a symbol of the last bastion of freedom, where freedom itself in the process of having conflict with the self-awareness of freedom has finally relinquished it’s chaos for The denial of regularity. 

Now I don’t mean to pick on This Band in particular; I am sure the live action of their shows defies the constrained recorded version of their songs, and I’m sure though music and rock ‘n’ roll has indeed embraced it’s business side of things more confidently then the members of bands themselves have in the past, such rock ‘n’ roll bands hailing to their historical mentors of hard rock do most likely have a certain air of this rock ‘n’ roll attitude that people hold so dear. 

And I’m not particularly picking on a certain style of rock ‘n’ roll or even the straightforward traditional 345 piece rock ‘n’ roll band. 

It is more the modern media version of the music industry that seems to indicate best what is occurred. 

Again it is not so much that perhaps this band is not cool, good or not really rockin. It is more that it is so simple to do. And I don’t mean this like you don’t have to practice to get good, or even that it takes good songwriting skills. It’s that the it’s become formulaic, but more that any band can get together and spend the money and get in a studio and write up a review to put on the Internet and…ta da! It is that such music has become just as routine is having a House plant in your living room. It only matters what category you want to fit in, and a certain amount of people will probably like it, and you will probably be able to make a certain kind of living off being in a rock ‘n’ roll band. Perhaps I’m saying that the risk is been minimalized and so rock ‘n’ roll itself has become destitute of, perhaps,authenticity. 

But this is nothing new. Frank Zappa back in the late 60s early 70s was already proclaiming that rock is dead. And the Who ‘long live rock’! Even the punks who had sought to read juvenate rock ‘n’ roll, by the early 80s was proclaiming, on one hand the band Crass yelling punk is dead, and on the other hand, The Exploited also yelling that Punk’s not dead. I mean; whats really going on? 

It seems now that we have fully excepted that every artistic form will never achieve the freedom it likes to proclaim, this generation proceeds anyways under brackets, within parentheses, with tongue cemented to the side of once cheek, in denial while at the same time because of the full recognition of times past functioning in a type of ironic recognition. 

Just consider what is occurring when we are describing a band and it’s music. Are the descriptors really specifying anything original about this particular band? I mean isn’t every rock ‘n’ roll band ‘powerful’? Can’t we say that any singer who is halfway good ‘nuanced’? And I’m not even sure why a rock ‘n’ roll singer would want to be nuanced, especially when they’re playing hard rock, and especially if we want to call it ‘raw’. It seems that there originality is not even an issue because then they mention other famous Rock musicians. It’s as if they’re describing to me an apple at a grocery store, so I’ll be able to determine what kind of Apple I want: ‘this is hard rock with a strawberry finish and tangy body semi crispy’. I mean listen to the cuts, and read the review. Is there any necessary correlation between the two except that they happen to be associated with one webpage promotion? I’m sure I could easily find some other bands video and take exactly that same webpage promotion and plug that video into that webpage and it would have the same amount of meaning. That description that promotion does nothing to distinguish the band. Listen to the cut. I’m sure easily I could find another 50 bands that sound exactly the same as them. It literally in this modern music world is like going to the grocery store. (and I know this is nothing new; but instead speaks to my philosophical work so far is orientation up on objects). 

It literally is that there is no distinction between say hard rock and pop rock except the very name that were attaching to it, except that these folks might wear a particular style of leather jacket and these other folks put sharp studs in their sleeves, and these guys wear T-shirts with catchy logos on them and sneakers, and these guys do their hair funny. 

For me, and I am musician so take it as you will, The image that this band is trying to promote for themselves (and again I don’t mean to pick on just this band, because they’re not philosophers and they’re just doing what they think they should do to follow their rock ‘n’ roll dream just like everyone else  — but perhaps that’s what I have issue with [complaint; whine])seems to defy the very image that they’re trying to promote of themselves. It’s like the image they’re giving us is it the exact opposite of the image they have. 

I’m not a pessimist; though I may be a party pooper. But I already know the people don’t really care about this music theory. And they just want to hear music that sounds good to them; including myself. 

Actually I think the whole thing is pretty damn silly.