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

On Covid-19 and the Actor-Network Theory.

How the Coronavirus ‘Wants’ to Change Our Lives

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

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

Image copyright here

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

🌈 have an excellent corona day. 🌏


Fear itself is countered by kindness.

In this moment, our greatest foe is — yup — fear itself.

If you are able, tune into what is happening in your body. Your body is not separate from your mind but actually forms a ground from which thought finds support.

If your body is nervous and shaken or tense, then your actions which stem from your thoughts may not be arising from the innate wisdom of your self.

For example, your mind may be telling you that you are not afraid or that there is nothing to be afraid of, while ignoring that you are actually deeply fearful and scared. This could cause you to choose to behave in ways that put you, and ones you love, in harms way.

Be kind to yourself. Our world is changing.

Be more aware, and less ‘beware’.


What climate is changing? Is the question we have been asking for a little while on this blog.

A Phenomenological Critique of Object Oriented Ontology

HERE is a recent published journal paper critique of OOO.

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

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

Here it is at ResearchGate.

Here is another comment on the situation.

Current Deontology

When we do not suppose that morality is created by thoughtful humans, as opposed to existing in-itself, then it becomes possible to read Kant’s categorical imperative (or his basis of deontology) as meaning that which can occur in no other way than it does. This reading seems to deny the traditional reading which sees deontology as having to do with an the morality of the doing of the act, as to choice.

The question that I have yet to see be held against this latter sense arises when we find that we are using hypothetical reason to address the categorical imperative, or, that what Kant proposes as Pure Reason answering to the Practical. The question should be: why?

When the other why question is never addressed to the categorical imperative involved in the practical thinking approach to pure reason, then we have a deontology which contradicts is own meaning by answering to whether any act is justified morally in-itself, and we view Kant as suggesting that a categorical imperative has to do with an ought. Which is to say, ethics and morality are imperative to human existence.

As a side, Kierkegaard already questions this: what the attempt to iron out self-contradictory motions of reason implies (or at least the half he was able to see given the ideological conditions of his moment).

Yet, when we understand pure reason, as a thing that exists, as really having nothing to do with morality in the first place (morality is something that can be accounted for by the imperative rather than a by-product [Nonphilosophical unilateral duality]) then we can understand what Kant is really saying about the categorical imperative. Namely that it is a thing, an act that is existing or that exists, that occurs in no other way than it could, A thing which is consistent with its category, a thing which cannot occur except how it is. It is a category which occurs the only way it can, and thus affords no purchase by the practical; that is, except in as much as the practical or hypothetical is already being understood through its own imperative of Being, which is to say, as the ubiquitous and proper way of Being, which denotes a proper way of seeing, thinking and understanding, as this proper way axiomatically excludes the act of thought by its definition. 

Wiki says that deontology derives from the Greek deon which means obligation. That’s cool and all. But I also like de-ontology. In the same way I like to use intension (in tension) when speaking of phenomenology and such, as opposed to intention.

We are able to see what we are able to think, but also vice-versa — and not simultaneously.

Have we yet begun to think?

{for those who read the unedited typo version previous to this post: I have no idea where the last comment, which is now deleted, came from.}. 👨🏽‍🚀

What is thought?

Any ideas?

– a list of words that appear to coalesce around a topic that is unknown except for the coalescence ?

– an operation or activity of human beings which has an apparent part and an invisible part?

– the activity of consciousness ?

– an ability to commune and make sense with things that are otherwise outside of the entity in question ?

– an attribute of a Being which cannot be known but for an ability to extend a belief or other activated attribute into the unknown space ?

What else?


The project we can generally call the Enlightenment was about including humanity is one common category. It’s economic and political arms involve incorporating difference and investing in unknowns we can call excess.

The failure of this project is actually the culmination of its effort, its fruition. Where ever difference may appear, it’s manner of viewing the universe has filled in, colonized every possibility of thinker including ways to think about thinkers and thoughts that could not think of have a thought.

The enlightenment and its project of colonialization continues because thought itself is understood commonly as a particular set of instructions and descriptions that most people are simply unable and will not ‘think’ outside of. This is so much the case, the project so solidified, that even philosophy itself thinks that it is able to overcome this ideological theological maxim.

What we call ‘Esoteric’ is that manner of coming upon the universe which, for any group of human beings, cultures or “religions”, is unable to be communicated to the aggregate of constituents.

Confusion arises in the world, dissolution of group coherence, when everyone one is assumed to be party to all ability of knowing and thinking in potential. Individual withdraw into subjectivity, the atomization of the human group, the dividing or separating of things along “improper” junctures, causes demoralization in the groups constituents and an ability for large exploitation of those individuals due to the conceptual excess which arises from the ‘fission’ of people who would otherwise see themselves as a whole being intimately involved with a coherent and meaningful group.

Thought is not Thinking: A critique of philosophy.

Much like “the history of consciousness” is not about an essential attribute of the functioning brain, like, we might associate consciousness with psyche, but is rather about the analysis of an appearance of what it is to be human in the world, so “thought” Is likewise not about what might be occurring in the gray matter, so to speak, but is more about what appears as human in a general sense and under a certain light.

The reason why I point out this distinction has to do with my reading various philosophical texts and beginning to really understand what I (seemingly) naturally reject in my coming upon philosophical texts.

I think the shadowy-gray area, the area that people get all up in arms about when we try to define or locate the object of philosophy, is found because people equate “thought” with “thinking”. Philosophers tend to read other philosophical texts– no matter from what era — as though thought and thinking are reflecting the same essential substrate which is inherently and absolutely attached to the human being in the world, which is to say, the phenomenological subject.

“Thought” is not thinking; but “thought” can indeed be thinking under certain conditions; there is no philosophical text that is doing any thinking nor reflecting anything about what thinking might be , or, Perhaps the more precise formulation is under what conditions can we be speaking of thinking, and under what condition are we speaking of thought. Philosophical text often reflects thought, in the same way as “the history of consciousness” is reflecting the intellectual academies’ version of history. But The history of consciousness is not talking about human beings in their actuality; On the contrary, the confusion I see popping up everywhere in philosophy — which is the reason why I think many things that are included in the discipline or activity of philosophy should be more properly referred to as “critical thinking”– Is because philosophers often enough, it seems, think that once we enter into a domain that talks about “thought” they automatically associate a constellation of ideas as rotating or orbiting some essential object, but without recognizing that it is indeed an object that they are referencing; in fact they denying the existence of such an object by an activity of focusing on what The satellites are doing, focusing on manipulating the orbits of such satellites.

Philosophers tend to read philosophical texts without actually understanding often enough what the texts might actually be about because of this implicit assumption that goes in to viewing the text. In many instances, philosophy is founded on a decree of unrecognized doublespeak, at once speaking of an undisclosed object about how there is nothing undisclosed but that which is encoded in the speaking (discourse). What?

This assumption amounts to or can be analogous to a black hole when we look out into the sky and space; how long did it take astronomers to actually find and identify and locate an actual black hole? I don’t really know, but I do know that the reason why it was even hypothesized was because astronomers could infer the existence of a black hole by referencing a movement of bodies.

The problem with philosophers, though, is they are identifying with Being a satellite; philosophers identify themselves through the motion of being a satellite as an essential and central universal component. This is the meaning of speculative realist authors’ idea of correlation, as they embrace the idea of “the Copernican revolution” that displaced the earth as the center of the universe.

Many philosophers see their activity as involved in manipulating orbits (Marxist ideology) instead of understanding how the physical mechanics, as an analogy, of orbiting satellites-ideas function. And they do this so well as to create an impression that there is no way to be able to understand how the satellites have their orbits.

The reason why I associate conventional philosophical activity with religion is because of what is apparent about what is in effect, what is occurring by the evidence of (a certain method) of philosophy. And this is to say that if one understands this kind of reference, this picture that I’m putting forth, then one might be able to see how philosophers are implicitly rejecting certain semantics, certain organizations of meaning along typical fronts.

These fronts become camouflaged by the arguments that are contained within the closet structures of the argument itself. But, like I said, once one begins to understand this picture, one can begin to see a routine and typical rejection that occurs at the same place, along the same contours of meaning in a large swath of philosophical discussion. I call this typical rejection “offense”, and I define or I refer to religion in general, what we know of religion and what we associate with religious ideas, groups, cosmologies, as “concerning offense”. And this is to say, similarly or as an analogue, that it is possible to associate Christianity, for example, and into different types of Christianity, different denominations, by how they understand sin.

And I think the most notable and significant factor of religion is its method of trying to apologize for that which it is implicitly rejecting.

And this is to say that when I talk about philosophy and I bring my various discussions about what is occurring within a particular text, I routinely get objections to what I’m saying is if my discussion is suggesting something about the other author’s or philosopher’s argumentative position, namely, that their philosophy their ideas are wrong or incorrect in someway because I’ve pointed out this aspect of their discourse. And so what I routinely get back is an argument about how I am incorrect, and usually by that point I have to tell them that I actually agree with what they’re saying but I’m actually more pointing out what is occurring through their text, rather than discounting their text by pointing out what it is doing.

My usual analogy is a tree. It is as if me and a friend or a colleague are standing in front of a tree and I am describing the tree to the other, e.g. it is a Pinetree, it has long thin green needles, it has brown pinecones that are sharp, it has bark, it stands 40 feet high — but then my colleague comes back at me and says “I don’t think that’s green”; “what do you mean by 40 feet?”

My point with the whole thing is: what is the point of us arguing over the green Ness of the Pineneedles whether or not they’re green or not, whether or not they’re sharp, whether or not they’re short or long, or what criteria we use for those designations?

And by this question I am not saying that it is wrong to go about that method. I am not saying, “what is the point” as an expression of futility or condemnation; rather, I am actually asking into what is the purpose of proceeding in that way.

So, I am saying that we should be able to distinguish what we are actually doing when we say that we are philosophers or that we are doing philosophy. And I say this because if I am standing at the tree describing the tree and then my colleague next to me is just sitting there questioning the categories I use — to me, while we both might be doing philosophy, we will never get anywhere because we are doing two different activities.

And I think my biggest gripe is with this is the kind of deconstructionist or whatever philosophy that likes to lay claim over the entirety of what philosophy can be, as if merely asking questions into definitions holds the entirety of valid philosophy wherever the word is spoken — I think this does not strengthen philosophy as a human endeavor but actually devalues and weakens it. Such a method that claims philosophy at the expense of any other type turns it into something that’s pretty much useless except to accel the person that can claim their superior intelligence because they can ask more questions then the other person is willing to define, as if at that final moment when the other person gives up with trying to find out that this “deconstruction-definition” person Can as last claim the superior argument. It is so utterly capitalistic that it kind of defeats the point of the word “philosophy” itself.

But I’m not saying again that such a method is incorrect or invalid or wrong. But I am saying that we should notice that that particular type of way of doing philosophy is a particular type and is not “philosophy” as a whole category that it assumes and imposes it itself to be.

Socrates was not about shooting down his opponent. What is dialectical is the effort to come to a consensus. I think the mass amount of a certain kind of intoxication of our societies has led philosophers to a certain type of self aggrandize, self interested, thought-capital oriented “thought producer” Who has appropriated and conceived what is Socratic in a kind of disgustingly misinformed and misunderstood manner.

My point is simply : let us identify this kind of conventional, critical thinking based, philosophy as what it does so that we can put it to proper use, use which is best fitting to what it able to do.

And then retain the term philosophy for the actual human-universal questions of significance. Perhaps we could begin this new philosophical enterprise with discussing perhaps we could begin this new philosophical enterprise with A discussion about just what is honesty. What is it to be honest?

Before this blog was called “the philosophical hack” it was called “constructive undoing”.

And perhaps some of you readers may be able to make a correlation there.


Consider this: by the very term “speculative realism” the authors are hedging their bets.

If anyone was there when or after the speculative realism conference occurred and then the few years after: what we saw was a bunch of people , the audience, all of a sudden getting very hopeful, but then as those authors continued to produce their various ideas on philosophy, the interest in them faded quickly. And that is because they had something very powerful to say, but then they either backed off or didn’t really understand what they were onto.


The answer goes to why I think Graham Harman has the strong position.

Larval Subjects, the Impetus for Communication and the Common Thought of the Past.

Prof Bryant has an interesting post today.  And it inspired me to comment, below:

As I taught Aristotle’s Nicomachean Ethics today, I emphasized the manner in which so many of the virtues he lists are social in nature. Although we intuitively value many of the virtues Aristotle lists, I don’t think it would occur to many of us to count these among more or ethical issues. I wonder what the […]

via The End of Dialogue? — Larval Subjects . 


It is interesting that you happened to ponder communication right now, because I was also pondering it, but along a slightly different line. I think you are commenting along a different vector of knowledge, perhaps a different category, but still…

I was asking myself if the academic form-method of “papers” and “journals” are even needed any more, if they are relevant in the sense that considers the actual possibility of being human, in the sense of being involved with what can Be. 

I recall a post you made a while ago where you were questioning the academic proper method and presentation of papers, how the whole act seemed in some instances to mock the content of some of the papers themselves, as though the manner by which an author has to present their ideas in academia in order to be taken seriously actually functions to devalue and or discount what they have to say, actually invalidates their ideas, such that the seriousness required detracts from the significance of the meaning of the paper.


I wonder what you might think of this:

I was thinking along these lines:

The reason why ‘papers’ and journals and that whole thing came about (I could be wrong) was because thats what they had. Thinkers had to be able to communicate their ideas at length and so they had these vehicles by which to circulate those ideas so other thinkers could consider them and comment on them. The whole idea of ‘communal’ -cation.

And when you think about the whole ‘modern’ – ‘post modern’. thing, and then this ‘speculative realist’  kind of thing; It seems to have occurred in correspondence with the methods of communication available.

The breakdown of the metanarratives that Jean-Francois Lyotard brought up occurred with the opening up of methods of communicating, namely computers and similar technology. But perhaps, old ways die hard.

Think about back in the pre-computer day: It could appear that everyone was involved in a common progress, every philosopher involved in moving toward some great reckoning of knowledge (of sorts), like knowledge itself was moving in a particular direction (of enlightenment, of progress, etc). because there was only a relatively small number of papers one could come accross, not that one could read, but just the sheer lack of theoretical material, or, at least, people could still entertain the perception that because there was only a relative few number of people who were saying anything significant, we were indeed moving in a progressive motion. Also, though, just the (again relative) small number of people who even entered into “higher education” or were even allowed if not privy to being privileged even to be able to think intelligently and critically, was extremely limited. It was easy to think there was a “manifest destiny” of sorts, an “historical conscious’ moving philosophy and indeed the world. It was easy to discount the ‘ignorant’ as the necessary condition for such ‘thought’, as an historical and divinely ordered hierarchy of progress.

Now think about now. What does it mean when we have raised the ability of the aggregate and or average of people in the world to be able to consider these once effectively esoteric philosophical ideas? Is it not possible that the product itself (philosophy) might change under different conditions? What happens, say, just as a hypothetical example, when instead of 1 out of 10000 people are able to understand, consider, ponder and respond appropriately to ideas, now 50 out of 100 are able to understand, but 75 out of 100 are able to also give a considerate response. And more: The bare fact that all these people can now actually enter the discussion via our technology. I would think that not simply do we have the situation where many more people contributing to what is possible within the possibility of thought, but more so we have an entirely new arena in which thought is possible. Indeed; do you not think there would be a difference in not only the nature of ‘thought‘ itself but in fact the ‘nature‘ of thinking also? It is an odd perplexion; we need only consider what is occurring all over the world to begin to start to understand that perhaps what we are calling thought or thinking is not something that is commonly understood, but only assumed as common thing, and indeed enforced. Must we stop at the Colonialization of a particular era? Does that now bring into question what we have merely accepted due to the Fact of Colonization?

We might discover that what we are calling thought is really a harkening to another time (time is a construct also; Heidegger beckoning us to that other time), a time when there was indeed a functioning meta-narrative, a time by which we displace our time and are unable to reconcile what we experience with what we are knowing of thought and thinking, this because we are not actually considering what is really occurring right in front if us through the ability of consciousness as it is occurring right now, but are rather considering how things should be with reference to this common thought of the past.

What might happen then if we look with opened eyes upon what is occurring now? We night find that Lyotard was correct, but in a significantly different light. It is not that we become aware in someway that we must now be critical in some form about general descriptive and directive narratives. No; such an approach is missing what is occurring for what we think should occur. It is the fact that we are unable to look at knowledge without an authority as to which knowledge we are supposed to consider, why we should consider it, and how we are allowed to consider it. It is a condition of knowledge and not some logical reductive result of a traditional heritage: The heritage is alive and well in the proposal that we had some choice over whether we should approach philosophy through these tropes (meta-narratives).

Perhaps we might be able to glimpse that what occurs through the convention of Papers is no longer a general communication that concerns a direction and purpose involved in finding out independent, dependent and dynamic aspects of our world, but rather an exclusive correspondence between those who decide which knowledge is valid, a manner by which knowledge is to be contained within a certain traditional lineage of what thinking is supposed to be, presumed to be, but indeed, perhaps, allowed to be.

You, Professor Bryant, who facilitated the very notion of Object Oriented Ontology, who entertains the idea of Being machinery, involved with the Speculative; is it not possible that what before was functioning implicitly (Zizek), invisibly, is now merely staying invisible though the very ideal mechanisms that are supposed to defy such oppression (the Modern by the post-modern: The liberal critical academy) ? Would this not be a minimum plausible factor in our moment of the attempt to account for and displace the nihilism of Modernity not coming to pass?

Think not only about how difficult and fortunate you were (are) to have gained a position as a professor at an institution, but how much more difficult it is now to get one, but also the anxiety that accompanies such a position; I am thinking of The Academic’s Peculiar Dissonance — Samir Chopra, his recent post on this topic.


Here I get speculative:

One could argue that it has always been difficult (We have always been disenchanted), but I might venture to say for the cloister itself, that the difficulty has reached a different timbre now, and not merely more of the same kind of difficulty; I think a different type of difficulty might be in play now. Perhaps you might disagree? No?

Perhaps it is not merely an effort to keep one’s position of power and prestige, as well as identity capital that is involved, but a creeping suspicion, maybe not even yet apprehensible, that the academy is no longer involved with the legitimacy it is proposed upon. Perhaps it is more involved in the perpetuation of a particular kind of thinking, and that this implicit agenda is behind the difficulty, and the sheer number of ‘thinkers’ that are just as able and who have just as novel thought hiding under their dresses, pants, belts, bras and jock straps, are eager congregants just waiting to impeach the Ideal Priests of the Academy so they can Preach the message?


I do get grandiose; for sure.


But I think there is something in there that needs consideration –I mean, if we are indeed involved with something legitimate.


Meditation and Enlightenment

Meditation or yoga is first giving reality to thought and then trying to transcend it. Enlightenment or gnana is, not giving any reality at all to thought in the first place.

But this is still versed in a Spiritual mode, still conventional in its estimation. 

Enlightenment only occurs from the conventional orientation upon objects. And meditation is a conventional effort of aligning or otherwise correcting the conventional situation through more conventional estimations, of the attempt for more correctly situated True Objects. 

The Problem of the Dialectic: Convention, Reality and Irony.

The dialectic, as I have said earlier, cannot be taken too seriously. For when it is, the break that has perspective finds the levity that brings the truth of the matter over the impending doom. Yet when things have become so serious, it is only because I have been presented with my self and the truth and I wish to hold to my faith, my salvation of true things. When I try to suck from the matter something so thick with seriousness, the moves I have reduce the possibility that I have come wrong, and I am squeezed with apprehension. It is then what I do with it is significant; but the state of affairs often shows that what is significant does not matter, so what is really significant is that I proceed even when no one is looking or cares. If I had a choice then I would probably care and the whole thing would become a circus; but perhaps I’m not realizing just what a master of ceremonies I am, or have become.


One problem in reading a true critical exegesis of reality and truth through the dialectic, has to do with the tendency of people to read argument as if there is an absolutely true object to be discerned, that this discerning must be of an ‘either/or’ nature, that indicates a decision. This decision occupies, or is situated within a singular and particular horizon. The difficulty, then, in reading essays such as this one, but any writing really, is that the meaning taken is offensive to this orientation. The situation is this: The points I bring appear to contradict what is apparently obvious, and so the individual either sees the points as exteraneous to their activity, interest or ability, like I am involved in a division of labor, i.e. computer science speaks a certain jargon that has nothing directly applicable to mowing lawns, and so I leave what involvement their talk has to do with me in their capable hands, or, they see what I am talking about as complete nonsense.

I should point out that there is no manner of speaking that can remove the reality of, say, a rock. I can of course, as I suggest in an earlier post, talk about how there is no amount of descriptive talking that will ever gain the rock. These two statements show how the problem of the previous paragraph takes place. People want to find either the first or the latter as true; if both are included, then the assumption is that the operation of the first is accounted for by the second and the second involves a division of labor. Yet, if one is taken as true, then the other must be not true, or ridiculous nonsense. In both of these meanings, the nature of facts is misunderstood. The fact of the rock is that it is there; another fact of the rock is we cannot know of it in-itself. The orientation that involves facts with the discussion founded upon a division of labor is of the conventional methodology, of conventional reality.

Reality is real. There is no more or less real reality, and what is not real is real in so much as what is not real is really a part of giving us what is real. There is nothing more or less real than reality but that which is real. Within reality (we cannot but move within reality) situations are presented. Outside of what is presented is that which has meaning, and this meaning discerns what is real and not real. Meaning is not before or after reality, but reality cannot but involve meaning. In so much as I then have been presented with something not real in this regard, i can only situate it by real terms. It is confusion or mistake that excludes by virtue of what is real, the true and false by absolute measure. This is all also to say that situations are posed, or posited, or are posed as they are presented but we do not know what is posed until they are posited. This situation is situated by Immanuel Kant as having to do with ‘the Idea’, ‘intuition’, and ‘the concept’.

Perhaps, a little Kant primer.

I will admit, right off, that mine will be a quite brief synopsis of his formulations, one that considers what is pertinent to this process here.

Kant was attempting to reconcile what he saw as superstitious ideas to what might be called more rational thinking; he was attempting to develop a more true metaphysics. His “Critique of Pure Reason” lays out the problem as well as the conventional solution in its title. His base is that there must be a type of reasoning, or ‘reason’ as in rational thinking, that is ‘pure’. There must be a type or way of thinking that discerns what is actually true of the real world, and he presents this ideal idea as “pure reason”. Keep in mind that his intent as a writer exhibited no particular consideration of irony in his theses, and this (ironically) set the stage for the possibility of convention, as I develop the term. Nevertheless, his ‘Critique’ can be read from opposing camps: (1) Kant was critiquing the very notion that there might be a ‘pure reason’. This stems from the apparency that every one has an aptitude for ‘reason’, though it may seem ‘irrational’ (for now, we set aside the more current ideological, modernist and post-modernist assertions that developed after Kant), and that everyone has a ‘pure reasoning’ behind their assertions of truth, even those ‘irrational superstitious’ ones. In this respect, he can be understood as bringing into question this assumption not only as it might be understood of unique individuals, but more so as the capacity of individuals might be captured under an umbrella of a common human capacity or ability, an ‘absolute’ Pure Reason. (2) The basic presumption of ‘rationality’ is upon a ‘Pure Reason’; his theses can likewise be a critique from this rational ‘purity’; he is thereby staking a true world upon refuting the ‘superstitious’ reasoning. See also that the term ‘reason’ can mean purpose, as in the reason we are discussing… as well as ability or capacity, as in listen to reason.

All of these approaches in reading his “Critique” includes his analysis, at least what is necessary; what is sufficient of his theses reveals his limitation, which is the noumena. The noumena is proposed as the object in-itself; his thesis sufficiency is a reconciling of the noumena and knowledge.

His proposal that is relevant here; If there is a ‘pure reason’ of any sort, then we human beings must have access to it, for if we cannot, then there is no speaking about it. Such access can be implied in experience and this, for Kant, is ‘the Idea’. Because such an Idea is only intuited, he brings in another notion, that by which we can infer the Idea in experience ‘through the senses’, which is then ‘intuition’. Then, the inferred and the inference comes together for knowledge in the ‘concept’. He proceeds to critically explicate the implications of meaning upon this base. He develops what ‘a priori’ and ‘a posteriori’ can mean involving also ‘analytical’ and ‘synthetical’ modes of knowing. The analytical has to do with ‘analyzing’ what is already given, supposedly by the ‘pure reason’, through the Idea, intuition and concept; the synthetical has to do with ‘synthesizing’ what has been derived from analysis of the given, the logical consequences of merging two ideas. Kant situates these activities through possibilities of their arrival ‘prior to’ or ‘after which’. Eventually he comes upon ‘imperatives’ that can be ‘hypothetical’ or ‘categorical’. A categorical imperative amounts to ‘what can only be done according to the pure reason’; a hypothetical imperative are those situations in which we may have an option, such as if I am thirsty I may get a drink of water. But, we come upon his limitation as his qualifiers of both these imperatives is contained within moral contingencies of activity, which is to say, of choice. The Idea is then that which is inferred by the intuition, which are then implied retrograde by the concept. The (small ‘i’) idea is that everyone has something ‘inside’ like a thought, but these thoughts do not come into actual play, in the real world, the ethical world, until they form a concept. The whole world thus concerns the object, the thing, the concept thereof, and so far as this world is an ethical world, that is, a world that exists as an interplay of activities but primarily as such activities involve behavior, such activities of human beings concern moral qualifiers of what one does or how one situates knowledge.

As an individual in the real world, it is not difficult to understand Kant’s motives nor his conclusions. It is commonplace that we have thoughts, these thoughts can be localized in ‘me’ or ‘you’, ‘I’ have thoughts that orient me in reality and the world; it makes sense that there might be a intangible Idea that has to do with an object, that I know of the object through an intuitive aspect of the mind that forms thus concepts. But part of the problem lay in the overdetermination of his (our) presentations, which is particularly conventional. His intentions were based in a type of brutal honesty that is not too often seen; he was not afraid of the potential that might contradict his preconceptions, and so his product ended up serving existence more that reality. The conventionalist – and I mean to point to the ‘philosophers’ of Laruelle, the conventional methodologists, the ‘philosophy of…’ people – would have Kant be giving us a method by which to dissect the ‘true objects’ of reality. Like learning math, they carefully and studiously learn how to discern analytical a priori statements from a posteriori synthetical statements and likewise hypothetical and categorical imperatives as if (1) the statements are really reflecting possibilities of true ‘out-there’ things, (2) that the mind is limited by its also being founded of an object (the brain or body), that knowledge is an aspect of information of an object, and (3) that the truth of reality (the true organization of the universe) can be found through applying Kant’s methods and other critically formed methods, such as the method evident with Lyotard’s ‘phrasing’ (see below). This latter application, by the way, was (maybe still is) responsible for much post-modern nonsense: the conventional misunderstanding of the point of contention activating catalyzing the intentive activities involved in discovering the truth by application of the method.

What Kant achieved though despite himself, is a cleft, a break, a ‘scandalous’ destruction of the world he was attempting to (re-)build. By undertaking a critical project based upon ‘conventional truths derived from Pure Reason’, he revealed that ethics is insufficient to establish the truth of the whole world through of the possibility of that world reduced to discourse itself. Hence, his critique that was intended to establish a particular rational base for activity in the world, not only disrupted the very Idea of rationality (pure reason), but did so through the assumption of a common rationality that ultimately lead to the disruption. This feat of existential motion that disrupts what it establishes in its establishing is called transformation, but for reality, it is called irony.


The issue lay exactly here: there is indeed a thing there, say, a rock, and I cannot but speak about it. Lyotard goes even further by saying that even a silence speaks, he thus reduces the issue to the phrase, that even though a person may not actually vocalize about the thing, something about the thing is still being ‘said’.

Hence, we can situate Kant’s Idea, intuition, and concept. The problem inherent with his proposal had to do with thought, as thought is seen to be prior to, a priori, the world. A whole priority of ordering is thus established of reality, as what is real also designates the true world. Thought is central to this world. Thought, by this situation, appropriates all reality (this statement in itself is problematic, but), the inner and outer, and reality, due to this orientating placement of the individual subject, is thereby set in a true real duality of the ‘thinker’ and the ‘world’, a duality that calls for ethics and morality.

Now; it is just this type of stating of the facts that results in a reader being offended. It says to him, “here is the problem of the situation”, and the ‘problem’ means something must be wrong with the object of the situation, or the conclusions I state. In this case, I am taken to be saying that there is in reality no ‘thinker’, let alone ‘thought’, and no ‘world’ separate of the thinker, as well that the call for ethics must be somehow incorrect. But I am not saying this; I am saying that such an orientation, that is offended of this case, is real, but it is not true. By this I mean that reality is determined through a conventional methodology; conventional methodology is not ‘wrong’ but is absolutely necessary. What is mistaken is the placement of the idea of thought within the conventional scheme of meaning; the placement is real because the scheme says its necessary for there to be thought in such a manner in that placement, that thought can only be so in this way to be true. This necessity is then exactly what presents its fault – because, how could it not be necessary? The mistake of conventional reality is to answer: The methodology relies upon no knowable absolute base, and because this base is unknowable, the methodology that addresses or seeks the ‘ability’ is absolutely true, though through the methodology we can determine if the results of the method are false. Significantly enough, the conventionalist would deny that there is any absolute method, and would point to particular methods to show this, i.e. the mathematicians’ method, the plumbers’ method, the teachers’ method, the dialecticians’ method, the surfer’s method, the surgeon’s method, etcetera. But the base that is conventionally ‘unknowable’ is merely a situation of the term, because convention would have little problem with ‘knowing’ that the unknowable base arises with the human being existing in the world, indeed, that it is existence that allows for our ‘seeking’ as well as our ability to ‘seek’ – the seeking appears to have paid off with the absolute truth once again, as neuroscience, psychology, astrophysics and other sciences have determined and are determining, beyond a reasonable doubt, to know things beyond our ability to know (exactly: the true object of faith, the true relation of subject and object).The aggravation here is that these statements are typically read through one lens, so to speak, the conventional lens of truth, as Plato marks it, ‘of the greater position’. So we have a conventional situation where what is real is equivocal with knowing about an unknown, where a term (unknowable) is designated as real, which is to indicate a condition of reality, through the meaning of another term that is knowable (existence); together they form a conventional truth, to wit, existence is what informs humanity to what is real because reality accounts for existence. Another redundancy is found if we continue: Reality is that which allows for our knowing of existence, as existence unfolds in process to grant us reality. Knowledge, here, is always seen as a conducting catalyst of identity between the individual and the true object. The containing operation that equivocates reality with existence poses its limitation as ‘not-limited’ through designations of ‘true/false’, ‘either/or’, and this very limitation can be exhibited in many if not all real situations. The greater truth is founded in limitation, which, when addressed by the “phrase”, reveals only a conventional context.

This is not confronting any necessary context of meaning, since that by which context has meaning is the necessity of conventional method; the operations of the method have no necessary base of relations but that of the world, its object, and the world is real. So long as context is limited to a particular meaning of an object, to a particular (absolute) way of coming upon what is true, we have the redundancy that occurs with the ‘phrase’, that then necessarily moves into a specific temporal context, i.e. the ‘true universe’, that becomes, in one instance, the explication of the present existence, often known as ideological structure or a ‘meta-linguistic’ analysis, but can also at times venture out into the ‘spiritual’ or ‘scientific’ realms of matter, particles, waves, minds, souls, parallel universes and planes of existence (metaphysics and mythology), and in another, cultural critique that seeks to explain a proper course of activity, both thoughtful and behavioral, which then is the moral world that Kant Begins and ends with. Since ‘what is moral’ likewise is made into an object in this way (non-philosophy’s philosophical object), the individual becomes caught in an eternal negotiation of intent and motives based in momentary circumstances. The problem thus becomes intensified and increasingly localized as one attempts to circumscribe the world within these psychic and behavioral (discursive) realms. In the last conventional resort, the problem persists as a ‘world’ that perpetuates the transcending and immanent operations that was or is first proposed to be overcome.

Hence, we have problematized, again, duality, but reduced to its significant bases: the world or universe, and the method by which we engage with it, that is, the object and the subject, respectively. More so, we have reduced this duality to another duality (the non-philosophical quadripartite?), where the only object that exists is one confined the the dictates of an ethical situation. What this means has to do with what I have called the ‘subject-object’, the human being centered upon a true world that is discerned through thought, and ultimately the differend that is indicated by the division of faith from knowledge. For what we mean when we speak of the subject cannot but exclude or include the object in question. We cannot reduce the whole world to a single rhetoric of reality (ah, but we do!) and this is to say, where reality is reduced to a one universe, there we have exclusion, faith, and where there is at least two realities, there we have knowledge. But knowledge then can be that the subject is the meaning of the object as well as the topic of discussion, and as these conflate, the individual human being. Therefore, in so much as we have distinguished the significance of reality, we also find that knowledge tends toward an establishment of the truth where it might lack (of these realities), and is then again usurped by convention.

The issue is not about discourse as a bracketed phrase or context; Lyotard is speaking less of method and more of existence, of the necessary categories that extrapolate from any situation; which is, in his case, as well as mine, the point of contention. The dialectic is crucial here: Where the phrase may be operative for any reality, by contrast, context is a relation of meaning that defies convention while using it as a means; the point of contention can be said to be that base from which meaning springs out of context: the term. Lyotard offers us thus a rendition of the point of contention, reducing ‘reality’ to the present within or of or to discourse itself, showing how the ‘phrase’ can either encompass or lack its supposed subject, but including these motions into a proposed ‘non-lack’ or truth of reality (singular); his point thus presents convention. He leaves the differend to itself with reference to discourse, as discourse (the phrase) implicates existence. As a motion before the court, I beg to differ, and submit that, though Lyotard has fully explored conventional reality, its existential destructive motion, he comes very close but misses irony; the issue concerns the term, and a person’s orientation upon its reality.

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For those who might be where a full understanding of the issue begins, I wish to admit two things:

(1) Nothing has been discovered anew. In the same way that any object can begin the reduction to the same issues at hand, every ‘good’ philosopher worth its salt deals with the point of contention.

This is why I do little citing or relating of ideas; every other sentence I wrote would be filled with at least another sentence if not paragraph of citing and bibliography. Of course, this blog is mainly a working space, and future books and essays will most probably report the redundancy of authors’ ideas.

(2) Where I may differ is where every thinker differs in the discussion after the point of contention; but where I go further, I do so only upon the necessary results of the premises given in time.

It is not so much then that I may discover a new synthesis based upon a considerate analysis of the ideas of other authors, rather, it is that such authors deal with the point of contention, and so in reading I find out what has already been said of it, that in repeating, reiterating or ‘re-phrasing’ it, I may thus present something ‘new’. This motion can be said, thus, to be of the differend of the dialectic, which is, in every case, ironic. The reader, if s/he is keen, will then inevitably proceed to ‘throw out the ladder’.