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

Viewing Corona: Phenomenology and Orientation.

HERE is a link to some current statistics that compare the flu and corona.

The thing I think that video in my previous post marks out is that what makes coronavirus so incredible is that we are looking at it “in just that way”, which is to say, that we are seeing something through a particular ability or manner.

I am a layman, so I could be entirely wrong in my interpretation of this, but…

What I hear the doctor saying is that what we consider the flu is just a few instances of pathogen in a vast array of contagions that cause people sickness, either cold or the flu or various other types of illnesses. Coronavirus is the name for a particular set of viruses that cause symptoms, that cause sicknesses. The reason why we often hear it called “novel coronavirus” is because it is a new mutation of a type of coronavirus. Coronaviruses are around all the time and people get sick from them all the time, it’s just that the scientific community is relatively familiar with these various types of coronaviruses, influenza, the common cold. But the one that we’re calling COVID-19 (corona virus disease discovered in 2019) is one that we’re not familiar with, a mutation that we aren’t very familiar with. We aren’t really sure what it’s going to do because it’s a new type of mutation.

But what the doctor in the video is saying, I think, is that given any cycle of various types of viruses and pathogens that cause sickness, such as respiratory sickness or digestional sickness, there are thousands of such pathogens that enter the human biome and then exit the human biome, routinely.

The scientists monitor this cycle of growth and recession of hundreds if not thousands of pathogens all the time. During these cycle they kind of make an educated guess about which pathogens we are going to have to concern ourselves with. For whatever reason, this particular cycle had a “novel” pathogen that was taking place more than what they were counting on, what we were paying attention to, what we were expecting; the novel coronavirus fell outside of that kind of usual monitoring. So they decided to start monitoring it.

And what they found was pretty much the same as the flu. Yes it is more contagious than the flu, and is more intense, but the way that we stop spreading the virus has less to do with how contagious this is (what is inherent in itself) then it does with preventing that we get it (what we do about it). How contagious a particular pathogen is doesn’t say anything about whether or not I’m going to get it. The determinant of whether or not I’m going to get it has to do with the situation that I am being.

Nonetheless, statistically, I think he is pointing out, almost the same percentage amount of people that die from any other similar sickness are dying from the coronavirus and just as well, people that are getting it is not too much larger than any other type of pathogen of this kind. The difference is that we’ve just somehow decided to pay more attention to this particular novel pathogen in any given cycle.

I’m not sure exactly how true that may be because if people all around my neighborhood are suddenly getting sick to where they can’t go to work and function that in itself shows that there’s something slightly different going on with this one.

But from a statistician point of view…

…the doctor is really saying he’s not really sure how it happened that everyone got so excited and worried about this particular pathogen because if you look at any other pathogens throughout the world they’re all pretty much doing the same thing; that is, a small percentage of people are dying from it, a somewhat larger percentage of people are getting sick from it, and a vast array of people are carrying it around, or are positive for it, but are not really getting sick from it.

And we probably need not mention Miellassoux’s remark about the reason why the world should hold together for any amount of time, for we should expect that we would be walking down the street one day and all of a sudden everything changes beyond comprehension or completely falls apart. Well, that’s kind of what happened with the coronavirus, and indeed that could happen at any moment due to the nature of nature. 


So, as I said in a previous post, the question really becomes about the climate. And it really begs the question of, less perception or how people’s opinions or beliefs might affect how they act, and more about how ontology, how a person’s being is in-formed by a fundamental way of viewing the world which then allows them to see what Is real.

Innoway it is more philosophical, which is to say, how being is, as opposed to religious, theological, or epistemological, which is to say, what we believe, how we feel about those beliefs, and how we might analyze objects of knowledge that are feeling-belief.

The reason why it is nonsensical to argue something like “everyone is being hysterical”, or “The corona pandemic is not real”, it’s because the reference of those sentences is too imprecise to really address what is occurring so far as real reactions real perceptions real occurrences in the world.

Indeed, the word “real” and “reality” necessarily designates something that must be dealt with, an imperative, something that not cannot be dismissed by a wave of the hand, Or a whim of witty intellectualist thinking. It is a manifestation of concrete material.

Indeed if I fall onto the sidewalk without putting my hands forward I will probably hurt my face and bleed. And even while there is no argument that can be put forth to ever prevent that same fate every time it occurs, there are ways of thinking, ways of speaking, ways of acting that could alter the situation so that the event happens at different times, more or less, or not at all. So by analogy, even while the coronavirus pandemic may be blown way out of proportion, it is indeed blown to the proportion that it is, and indeed blew the way that it did blow. We surely must take precautions. Just because something might be blown out of proportion, as a way of speaking or understanding the situation, does not necessarily mean that one should not take account for it and act accordingly, yet also that one should be able to make an argument for why it is not the way it indeed is. Not how it appears, as though it is an illusion. And this is exactly because it is real. The question becomes more about the tools we are using to address reality. Less about perceptions and belief.

To address the situation as if it’s some sort of an illusion is kind of like trying to use a scalpel to hammer in a 4 inch nail. Not only is the tool (the tool we call ‘illusion’) inappropriate to the task, but also, it could work given a certain condition of application and time. These two possibilities do not really correctly reduce to one or the other because to approach the scalpel with the need of hammering in a 4 inch nail into a 2 x 4, by all reasonable and sensible standards of knowledge, amounts to nonsense, in this analogy that I’m putting forth here. But in fact, the tool called ‘rationality’ is also imprecise to move to describe why a common occurrence could cause such an “irrational” response (along the same argument of ‘illusion’), because then we are attempting to exclude the real situation of how most people are able to see the world and their role in it, which is to say, what human beings’ purpose is in the world as a teleological signifier for what they (the individual) is and supposed to be doing. What most people ‘think’ is more like a instinct (inthinked? Perhaps a phenomenological theological tenet?)

The scalpel is an imprecise manner of approaching the nail. However it might “know of it” never does the nail “do” what it is by applying the scalpel. Of course, we can create any sort of meaning we want of hammer and nails and scalpels–the post-modern phenomenalist loves to come up with all sorts of interesting perceptions upon things and situations and see those as foundational to everything. But the assumption there, in a way, is that scalpels must always be able to hammer in large nails. The phenomenalist refuses to see the nail as the nail simply because he sees what he is able to view. Sure, I could use a scalpel to comb my hair with, but it is an imprecise way to comb my hair. Lol. It is not ethically wrong, it is simply a limitation that defines the objectivity of the phenomenon, in the same way a nail defines itself, and a scalpel. It is about an ability to respond.

Presently, as I have argued elsewhere, the Traditional categories and methods that we use for philosophy are no longer sufficient to grasp , contain or communicate the situation that we are coming upon so far as knowledge might relate to what the world is, or the Being of the World.

So Again, we can begin speak about the climate of world and knowledge. 


Here Is another flu/corona comparison article.