Fox Be Defunded

Last week, the NAACP wrote a letter to the NFL making a request for the good of humanity: stop giving money to fucking Fox News. Okay, that wasn’t their exact phrasing, but it captures the spirit…
— Read on

—- Interesting.

I wonder if the United States at least will be able to pull out of the downward spiral news based from idealisms, and get back to news about actual events and issues that surround those events.

I feel like this is what the author is calling for, I feel like this is what Fox News is being indicted for: Fox News is the reflection of a kind of human being which views the world through their myopic idealism, ironically, what Philosophy. has been making arguments about for the past 200 and some years, and which the newer “realist philosophy” rebut as a methodology.

Idealism is where the individual is understood as sacrosanct. It is correspondent with the ideal of phenomenalism. And uses post modern deconstructivism as a methodological firewall.

This approach upon reality understands the human being as a generator of ideas, and that these ideas are given to the individual as a kind of divine right. This divine right thus then informs what all human beings, as individuals, are able to see. It is this closed circle of idealism which then understands the human being as involved with a common effort, which can be understood ultimately as an arena where by various subjective idealisms confront each other. This manner constitutes the individual asserting its own ideas upon the world, and upon each other, as opposed to gaining ideas from what is actually arising and occurring.

The newer approach to reality understand itself coming upon what is actually occurring, which is to see that reality is just filled with things, and that the human being has a responsibility to encounter the issues that arise from the relationships between things.

The polemic that I’m laying out here is not some thing that we have encountered before in history, I believe. Simply because there was no need to discern between these two approaches. It is not so much that idealism once dominated; in actuality it is because the meaning of idealism has changed while the symbolic representation, otherwise known as discourse, has remained the same. It is the ideal, the very idea that the terms are relating Constant meaning through time which is the source of discrepancy in our world today. This is to say that No matter what we would read or think of idealism that was written 200 years ago, there is no way to say that the meaning that we are coming to right now is the meaning that they meant 200 years ago.

What we are finding in our current politics is the gap that appears between a “living document” (reality) and an “original intention” (idealism).

It is a manifestation of how human consciousness is behaving now. Which is to say, this is not how human consciousness was behaving in the past. And the discrepancy arises within the event where someone would propose that we have a way to come upon a meaning that someone had a long time ago.

This is not to say that we cannot come to some meaning that someone had a long time ago, but very much what some authors have talked about before, but likewise has been missed in the estimation of a constant semantics; Namely, that we would have to bracket, they didn’t so much as we might understand some sort of meaning that occurred in the past, it is all he was qualified within a bracket of knowing that is only occurring right now. This is not an argument for any sort of presentism, because there too with the ideal of presentism be subject to the same condition in the attempt of trying to overcome it .


The irony lay in how original intension supports idealist righteousness through its use of the “living document”: postmodern deconstructionism allows the truth to arise in how one uses discourse: the truth stems from the right of the individual who can present it any way that fits with the right of divine audience, since it has no responsibility to any thing, or anyone else but the relationship of the individual with the source of the inspired truth, namely, for any other term, God: Reality is what the argument can be made to present.


So I wonder if we can ever really get back to the issues at hand, such that we are Americans talking about issues, rather than individual people talking about who constitutes the “actual American”. 


The Analogy of Truth

Pondering today…an analogy of mental health and orientation upon things.

The analogy from the individual.

“I think that my approach to understanding the world makes other people uncomfortable. And I think I was really sensitive to this throughout my life. I think that growing up I was not supported emotionally, and so in my sensitivity to peoples reaction to me Manifested me naturally in a state of constant distress. Perhaps Left on my own, I compensated for this distressing existential awareness, or lack there of as the case may be, by closing myself off from others such that all I had to deal with was myself and my perception of others. Due to this method that I devised on my own, automatically, one could even say naturally, a sort of counter active force within me defended against the onslaught of people who behaved With discomfort around me, by being relentless in my pursuit of where the other persons uncomfortable presence stemmed from. 

People liked me. And I enjoy people. Yet my way into the world was to search for the truth of others while also searching for the truth of myself, which, as I said, was really just an investigation into what we know philosophically as phenomenology. This is to say, that for the majority of my life I was only dealing with myself at all times. For, phenomenology is not just a way to think about things; it is a name of a type of total inclusionary strategy. 

The end of such phenomenological and philosophical approach to the world is ultimately the finding out that the end of the world is not the end of oneself, it is not that Suicide would solve the problem, But likewise neither humanity is going to kill itself, nor is the world going to be destroyed. The notion of suicide, the invasive thought of the need to destroy oneself that arises through the total involvement of oneself, is never feasible. We call this kind of mental health issue suicidal ideation.  some Studies have shown that people who suffer from intrusive suicidal ideation are involved with a different set of factors then those people who actually attempt to kill themselves. There is evidence to suggest that people who are only thinking about killing themselves — ideation — are not able to kill themselves, and that is why the obsession persists. 

People who see phenomenology as a way of thinking, as thinking denotes being, will be distressed as a way of Being, what many people have called “modern anxiety”; where as people who understand phenomenology as a total inclusive strategy will adapt. 

My point here is that the end of the phenomenological route of being is not physical death but psychic transformation. It is not a foundation of nothingness; it is a foundation of continuum. It is a giving up of that way of being which incorporates all things into its ability to know. Instead of a black hole, it becomes a supernova, a Big Bang. 

This psychic death does not kill the psyche; rather, the constituency, the manner by which the psyche is understood is transformed. The definition of psyche does not change. The meaning of one’s psyche does not change. The discourse one uses to describe the psyche, as well as the history and ideological components of everything that can go into what the psyche is and is understood as does not change.  In actuality, what changes is the constituency of the world itself. This is to say, what the world is as what is manifest.”


OK. That was so deep!!

People tend to investigate the world step-by-step and piece by piece. This is so common place and regular that learning itself, and indeed knowledge it’s self, is understood implicitly to mean one single method. The method is understood to be inherent to what knowledge is.

So everyone who learns things, or I should say, most people who want to learn and then go about learning how to learn are generally taught through modeling how To understand how knowledge and learning fit together.. And this is to say, incrementally, step-by-step, assessing and contemplating and putting together and trying different pieces, thinking different thoughts, considering different angles, etcetera.

At least, I think this is considered the “most enlightened” way of getting to know things and coming to understanding of things.


The Analogy of Limits.

“What I’m pondering today is that it could be that the reason why I have made people generally uncomfortable in my approach to the existing world is because that’s never been my method. I wonder if the anxiety and general worry that I’ve carried with me most of my life was really because people were telling me, the world, society, my parents, my teachers, we’re all giving me the implicit message at every turn that something is wrong with me.

What I am discovering now is that the way that I learn most effectively is just different than most people. The way I learn is to throw a hand grenade into the room. It explodes, and then I see the patterns that emerge. I watch how people react. I look at the damage on the walls, the coloration, the splatter, the screaming, the shut down, the rationalization, the fascination, the excitement, the bewilderment. 

I think this is why people have generally liked me, but generally always gave me the impression that they were uncomfortable and at a certain unease in my presence.

And maybe this is because I find out the whole dynamic and extent of the possible universe because I am like a bomb going off within it.

The explosion, the infinite expansion of a total mass, finds the limits of its containment. ”

Or maybe not.

The Analogy of Truth.


An Essay Concerning the Substance of Counseling



Our modern world appears to lack a way to find truth. Philosophically, this problem is formulated in a manner of knowing which never gets beyond the subject of the universe; even objectivity in the universe is arguable. The effort called empirical science then gives us conclusions that regularly perpetuate an unstable world. Due to this real subjective empirical constraint, the usual approach to therapeutic Counseling offers methods focused on the individual obtaining skills and conceptions that function to mitigate the apparent and ubiquitous problem of modernity. Empirical science, whether it be physical, biological or phenomenal, has left us with only problem; it leaves us in a lurch, right in the middle of a contradiction of a subject able to know truth. This is the main problem of mental health. I propose that modern problems of mental health cannot be solved truly with reference to what I call the conventional method of experiment and argumentative reason. We require a true and knowable substance of the universe if we are to gain headway. To this end, I propose a unitive discipline of Counseling founded in what is true of the universe. Less about the negotiation between subjects and more about what is true of that negotiation. This essay uses the philosophy of Graham Harman, called Object Oriented Ontology, or “Triple-O”, as a means to begin to establish the truthful substance of Counseling as a discipline in its own right, which is to say as well, as a universal object.

Pure Ignorance

It is embarrassing; really.

One of our US representatives blatantly and proudly exhibiting her ignorance, and not even knowing it.

It’s not even about what she believes for her values. It is that she doesn’t even know the difference between sex and gender, biology and social theory.

Marjorie Taylor-Greene Antagonizes Democratic Colleague With Anti-Transgender Sign | HuffPost
— Read on

Inconceivably true.

People simply will not understand. Even then…

Imagine a group of musicians, a band, who did everything possible to not be famous and be rich.

They changed their name every show so they would not make a name for themselves.

They made no records.

They were well known in the music community and even wrote songs, actually gave songs to people who did become famous, songs some of which made a lot of money and became well known, some still well known today. They never asked those people for royalties or recognition again still to this day.

One could say that they trusted existence.

This group played extensively around the West Coast of the United States. Frequented Burning Man before it was a thing. They were regular installments at “desert parties” in the Western States through out the 90’s. And the “Tunnel Parties” in the mountains above Los Angeles. Raves and experimental sound festivals and “be-outs”.

They were specifically anti-establishment, but not anti-human or anti-actuality. In fact, with such integrity this group went about their business, so genuine and authentic thier music resonated with people, by 1996 they has become known as the band that one simply knew about, but no one wanted to ruin. A sort of purity left in the world that everyone who knew wanted to keep. To see and hear and experience the group and thier music was pure word of mouth and happenstance.

It is simply unbelievable to most people, and I think that was the point: give people something they could absolutely not believe and they would thus know that something legitimate actually existed.

Most people ask: Why would anyone do that? Why would anyone try not to make money and not be famous? To make an effort in the opposite direction, not simply “letting it be” in the all too typical happy-ending story where then one becomes famous and everyone loves them. Rather, to purposefully make an effort to not have that happen? Simply inconceivable.

And yet the most legitimate confirmation that capitalism is not necessary for the future same results to occur, minus all the bullshit identity crisis and “personal transformations” that we, again, know all too well is undefeatably and undeniably human.

To have some thing distinctly true that exists authentically, that arises and occurs despite all the modern tropes.

People simply cannot conceive of a group of people, a music group succeeding — for all purposes of artistic integrity and popularity– without making money or seeking commercial fame for the simple reason which reflects a certain orientation upon the world which was being challenged then. A kind of challenge which is mostly beyond anyone nowadays, even as it was just barely hanging on 30 years ago, a residue of philosophical motifs. 

And it became, like, this weird situation, this unbelievable situation that began to happen in so many places all around the west, a sort of precipitate from the 60’s. And a code, of sorts, came out of it. It really was miraculous and gave us faith in the world, again, in a weird way.

Of course we think of the book “fight club”, and the quote that comes out of the book,

The first rule of fight club is that you don’t talk about fight club.

The thing is, is that this book drew upon something that was already occurring, and again the author used it to make a living from, as a writer would, as an artist should and would. But where that came from was something that was actually occurring — that shouldn’t be possible — that was kind of more authentic than the existential ‘bad faith’ way we all usually must eventually live anyway….

Because the thing was with this group — that is, if you asked anyone about the group, anyone who knew, they would deny that it existed. Lol. It was the funniest thing! It was the weirdest thing! And they still do and will !!


that’s the true beauty of it, that it still lives on right on front of people’s eyes and ears.

It became like this unwritten code of this large group of people — an amazingly large group — that would show up at these various events. And maybe 4 out of 10 times, maybe 2 or 3 out of every 20 venues …Around certain cities — even in the middle of nowhere– there would be a band that would show up with some stupid name and the people who knew, knew. And the beginning of the show would be like, maybe, a normal crowd for a Tuesday, but after the first few songs, the word would get out and the place would be jam-packed, people standing out on the sidewalk just mulling around, being part of the “be-out”.

And the people who didn’t know just thought it was pretty good and sometimes a little weird. But some would hear the songs, and they knew. And it was the best thing. And then later on you could hear them, a couple years later maybe, some famous band playing some of the songs in a different way slightly, commercialized, solidified, packaged. Think grunge and alternative mostly, but even some of the harder rock songs, even a few pop tunes, were written by this same group of people, unknown and working hard to remain so.

Listen to the old, and even newer, interviews with some of these famous rockers. You’ll hear it if you listen. Foo Fighters; Hole; the Mentors; Rage Against the Machine; Concrete Blonde; even No Doubt. And those were just the ones who’d been around from the beginning.

Well, there’s much more to be told. And maybe I’ll do that as we go on.

This is what the Covert Sound Philosophy was, and is. Except that CSP now has kind of just become kind of a nostalgia. A kind of beckoning back to what was, a real truth, a surety, a kind of good feeling that there is something legitimate in the world that we can hang onto without having it be a capitalist product...or before it must become one.

— and with the full irony intact nowadays as CSP is making records.

Because it is a commercial sound product now for sure. 🤘🏾🧑🏾‍🚀xxxx

The first rule was an unwritten rule. It was a rule that just came up out of necessity, out of an imperative toward legitimacy and authenticity.

Unbelievable. Truly.x

Postmodern Academics and …

I can’t count the number of times I’ve defended Postmodernism (PoMo) from attack, so I am publishing this, so I can link to it. Perhaps I am not …

Descriptive Postmodernism

—- Exclellent points!

I agree. and I too have been known to appear to overgeneralize postmodernism.

Mostly, though, So far is out right rejection, I reject the kind of post modern theory that appears eerily similar to essays that can be generated by The Postmodern Generator.

And there are a lot of them. Ive came across so many, and there is a group of people extended through academia who produce essays, legitimate essays, that sound ridiculously similar to these nonsensical essays that are made by the post modern generator. This is so much the case, look back into my posts maybe a couple years ago about the danger of such post modern academics generating theoretical essays that appear legitimate merely because there’s a bunch of people that like to generate meaning within the confines of a group; The orientation that whatever meaning comes to mind, whatever semantical construction is able to make sense, must make sense. Meaning, it must be true, it must have some veracity in the world.

I refute this. I disagree with that kind of post modern approach, Simply speaking, because it has no ground. It is the pure example of Kantian idealism imposing itself upon reality, As opposed to theory and their categories being generated from real situations in-themselves.

There is a larger, extended, argument here, and you can find it interspersed throughout my blog.

I also reject the kind of post modern that people identify with as they’re being is associated only with a method, as though because my brain works in this way, because my thoughts automatically go to being skeptical, therefore the being of things must be the conclusion, the grand conclusion of that method.

Further, I would argue that adhering to that kind of semantic method for Being, is itself a metanarrative.

This is why I say that certain types of reductions, for example everything reduces to a kind of Zen Buddhist nothingness, is contradictory, and is why we need to set our ontological selves within the truth of that contradiction uncomfortably if we are to come upon what being actually is as a real thing in itself. And this is to say that to set myself in a conceptual nothingness while I indeed interact with real things, gives rise to a different ontological condition than merely “Zen Buddhist phenomenal nothingness”, for that merely gives us one side of the situation. 

Something else is actually occurring, and I say that this truth can be known, and can be communicated. 

I would identify myself as a post modern thinker, but without the added necessity of having to agree with the “-ism”. And I am also very much a realist. (Without the “-ist”. Lol)

…one could say that my work involves the intersection of those two aspects of universal existence. 

Thanks philosophics!!x

An example of how real methods serve a conventional orientation of Being

Quote quoted From “Race Matters”. By Cornel West. Used without permission.

Of course race is a very central issue in the Western Hemisphere; I believe it is a central issue in many places across the globe as well. So, I support Professor West’s critical assessment.

However, I bring in this excerpt as an example of just what I refer to by my terms conventional method and reality as opposed to truth.

These not only involve race, but the issues of race exemplify what an anthropology of philosophy might entail: It is an uncovering and descriptive state aside from an ontological and meaningful state (side by side in a unilaterally dual manner, ala Nonphilosophy).

We can begin to see and comprehend how reality manifests less as a tension between discourses and what is encoded into them, but rather more as orientations upon such circumstance.

Reality is that condition whereby we live by, what could be called, ‘false narrative dichotomies’. It is not that we can choose to not live by them or ‘rationally’ disregard them Becuase they are unethical or faulty in some way; no.

It is that they constitute the very condition by which reality is manifested as such I am able to know myself as an active identity.

The issue of race exemplifies this condition well. For race and racism is indeed that (a) real condition whereby I am able to find myself. The courageous conversation thus to be had, especially about race but also about any social condition, is that discussion which arises when I am not discounting or invalidating the situation because it sits unethically with my sense of righteousness. A courageous conversation about truth is when I include myself as complicit in the uncomfortable situation that I am attempting to address honestly, to thus possibly change.

Reality is that exclusive place where I find myself against otherness through a ‘truncated’ meaning (Zizek/Lacan: Symbolic-Imaginary or Image/Symbol) and the truth is that place which includes all aspects of the situation whereby I find myself (Zizek/Lacan: Real).

Parlez-vous Parler? And more disturbing comment (for some).

Amazon is threatening to pull the plug on Parler because of the content of its users. Google Play and Apple Store are pulling the Parler app from …

Parlez-vous Parler?

— My mind Goes two places:

* those fear-actors will run all the more silent. The dark web will have plenty of people who will make a platform for their very small minded activism. (Is my bias showing?) and will organize more and more skillfully and intentionally.

*now days, there are too many people and correspondingly too many huge money interests to allow a collapse of anything so necessary to contentment as the huge blissful consumer capitalism. Even the revolutionary/anarchism/hackers rely upon the huge-money capitalism.

Ironic for this antisocial miscreant: i side on Power: We are already past a critical threshhold for crude overthrow ideology to ever work in the way those people imagine.

Freedom is established by the ecopolicial system; if ever there was doubt, we know now. Even the thought experiment of “what if” is merely a mirror of systemic norms: Global Civilization (or Galactic Humanity ??)will not recede; There is simply too much humanity for that to happen.

Yes. Maybe people will get hurt. There will be some insurrections.

Foucault’s implication for the clinical mind is operative: for every human progress, humans will be left behind. What we call “ethical” is a teleological manifestation of a utopian ontology: it is the projecting of being upon and “unknown perfection” where everyone is happy and sings it’s a small world after all for eternity. It doesn’t matter whether or not we “believe” in this ethical maxim, because the simple fact of having some sort of ethics toward the idea that everyone should be allowed to live, that we should not kill anyone, relies upon and notion of intentionality which necessarily an automatically kills people that are outside of that intention. In other words, modern subjective intentionality is a justification of the individual over the death or exploitation of another That is out of view. There is no escaping this in our modern world, whereas, in the past we still had an ability for a reasonable doubt that that could occur.

What Foucault calls ‘the gaze’ is selctive and implicitly avoids the ethical problems of its establishment through knowledge-power.

The gaze, as a means for progress Completely misses the human (body) toll for the sake of its motion of knowledge-power.

However depressing and arousing of revolting ideas, the consolation is that it happens, is happening, and has happened all the time. Ethics itself is a program of selected ignorance: The ideals that ethics forms (as a viewed body) excludes the truth of the existing human (the body itself).

Human activity is based on the Expiration of other bodies, human and nonhuman. Always. Ethics is more a justification, less a prescription for behavior: The behavior is justified by the modern gaze.

So, again, we have the retelling of the ancient story of Arjuna before battle pondering the necessity of killing family members and freinds.

Fortunately, intelligence is also ethically conscripted. Compassion beats fear.

I’ll get shot before I buy a gun; I’m too kind and smart. 😜. I care too much about the well being of others.

It’s kind of sad. In a way…

What is called for is not another reactionary politics. The idea that we need to do some thing “more ethical”, come upon or manifest a better political system, or be ourselves “more ethical in our application of being and doing, Is simply to exclude people that do not agree with that kind of ethics. It is to promote, a search, and demand that all human beings “respect human beings” in a particular fashion, according to a particular belief system. No. that is the irony of liberal politics: any demand of ethics necessarily confines that ethics to something that is unethical and its application.

Hence, a new type of ethical understanding of what it is to be human is required.

Think about if I am in the military, or, in fact I’ve been watching Star Trek discovery lately; Think about Starfleet, since it is like the most idealized version of cooperation and ethics.

The point here is that people who join Starfleet, or at least the crew of the enterprise and discovery, Volunteered their lives for the sake of this ideal of Starfleet, this ethics.

What is radical about this version of ethics is that it is not modern. Now, I’m not saying we all should aspire to the Star Trek idea; I love Star Trek, but, come on people.

The point is is that the modern version of ethics is contained by a finitude that we define as death. Actually, birth and death. This is also the point that Foucault draws upon. It is not that we get to choose to define lives and situation’s in such away; to make such choices assumes that they have already been made for us. He is talking about an unfolding of consciousness as political/clinical identity.  And I would assert that the post modern idealism which says we all get to choose our own reality, define our own parameters and such, is based in an idealism that is already given to us, which is to say, without the type of critical reflection that this archaeologist is posing.

The radical ethics that I’m talking about with reference to Star Trek discovery and Starfleet, is that death has no foundation beyond the mere idea. And I would add to this that the enlightenment ideals of freedom arises for the every day human being in the context that we get to choose our allegiances; this is basically the commentary on the nation-state. But it is this type of consciousness, One where our allegiance is left to Essential choice (how do we even talk about this idea without foreclosing freedom to nothingness?) which brings about the “terrorist extreme ism” that we find going on in the United States in many parts of the world as we speak. 

This new type of ethics is very corporate, it is very Inc. It realizes on one hand that our freedom is already determined in the state, that the very system by which we know ourselves implies a space of unknowability that we associate, or that manifests as a consciousness in freedom.

And it is the irony that is playing out in our moment that will come out on the side of a Starfleet kind of ethics, again, without the idealized reference to some future utopia.

It is simply an unfolding of being human. x

Speculative Reflection

Always in a process of situating discourses to their occasions, I am Often recognizing discrepancies between what I think and what I come across.

Right there alone is enough to notice that there are two ways of understanding things. These two ways can be said to concern reflection.

Colloquially speaking, we are always talking about reflecting upon ones situation. And this is good; we want to encourage people to displace themselves. To step outside of themselves. Never minding the philosophies which would place us in an essentially relative universe founded only in subjective views and opinions,  an anthropology of philosophy talks about what we are able to do as foundational. Less the contents of our various fantasies and imaginations projected upon a true reality which forever recedes, Indeed consciousness, however we would come to terms with it, apparently is able to hold a conception whereby subjectivity is essential in the manner I just described.

Hence, what I’m saying is that we are able to believe, we are able to be convinced that subjectivity evidences a human containment, and that this containment moves to grant us an extended relativity. We are able to do this. But it is not that merely because the content which is generated from that ability seems so true that it is indeed true (however we would want to deny this truth by placing us selves in a relative situation eternally), no. It is more that the ability can be noticed, That the confines in which we place ourselves to find our subjective identity is indeed merely an ability — Once this contradiction of our immediate experience sets in to confront our apparent knowledge, it is then that we might have an ability to reflect upon the actual truth of our situation, and indeed become available to understand the truth of the universe it’s self. When we can begin to come to terms with how human beings, indeed, how I indeed a rise in consciousness, again regardless of how we define consciousness – for, a default to linguistic definition merely is a retreat from what is true of our ability – then we can begin to encounter actual true objects which exist in the universe as such. And this is regardless of the subject limitation.

The true reflection is thus an absence of subjectivity: it is the presence of what is other as other, of encountering difference as different. For, if we are able to conceive of a subjectivity which encompasses all that we may encounter, then this must be merely an ability rather than an essence, since an essence is at all times merely a conception of arbitrary causation. If this is merely an ability, then we likewise have an ability to understand what it is to get outside of that subjectivity, to leave it alone, to find it in nothingness. We do not have to be bound to a fixed strata of knowledge.

For, is this not with the great philosophies of the past 200 years have asserted? That, on one hand, subjectivity is founded upon nothingness, but due to this nothingness subjectivity is always founded in a knowledge-power Whereby subjectivity is the definition of being-repressed?

If we give up that power, then what do we have? We have nothingness on one hand, which is utter contradiction, utterly an abyss when faced that derives for us the epitome of existential anxiety; but then the other side is even more scary: We Find that what we call perception and subjectivity is indeed a constituent aspect of the universe itself, of indeed objects in themselves. Grass gives us itself. Trees give us information about itself in itself, the actual objectivity of the tree. Planets as well, consciousness as well, books, discourse, atoms, opinions, leaves, air, Krishna, molecules, bacteria, concepts,Gods, God Goddess, spirits, devils, Angels, psycho killers, priests and goblins, witches, magic and scientists.

We find that all of these things arise in themselves, truly existing, in the universe, the constituency of the universe, all this despite our subjective intentions.

This is what reflection is.

Yes, it is in ability of consciousness or subjectivity or individuality or persona or mind to consider its own situation, as well as to consider itself by virtue of that which it considers within its domain of concept, intelligence, and perception.

So it is not by contrast that we are not able to ever come upon anything else. But on the contrary, it is due to this limit that we are able to come across true things of the universe. Things in-themselves. And for themselves. Avoiding any and every encounter with subjectivity.

When this is realized, then we begin to have an ability to form valid and effective relationships. For we are no longer expecting and demanding things to conform with our own ideas of self, psychology, and intention.