Tangent: Bad Faith, Part 3

Ok, time to get serious. One has to have the time, see, to get really serious because when one gets really serious, things tend to get really funny, so funny, that most people will hardly have the time, so serious they are about having such a little amount of time. But thats a joke.

Bad faith is about being seriously serious. What is serious, as I have said earlier, is that which confronts one’s mortality, and the biggest threat that one has is, what I shall call, the Object. The Object is that which impedes or confronts the subject. If I am talking about something in particular, I have addressed an Object, and to the extent that I might think that I have actually indicated somthing else, something that is not the subject, I have barred the subject from existence because I am speaking about a particular object. This is the problem of duality.

Most people understand duality, but it takes a little more consideration to come to the point made earlier: Religion is the convetional effort to overcome duality. The typical and most overt analogy to what I am talking about is Heaven and Hell, Nirvana and like religious doctrines. This kind of overcoming duality is where the person puts-off the overcoming of duality to the ‘moment’ of unity, which usually means (but not always) ‘when I die’ – they go to heaven. The duality is overcome by ‘kingdom come’; this is to say that this duality is overcome by the complete negation of duality called that which is ‘after-life’. This is the very secular way of speaking about this effort: and we call it ‘Religion’. One will find continuing with my essays, that convenetion mimics, or reflects, what is true, but does not actually get to or reveal anything true in itself beyond its own ability to suspend truth in relativity, which is to say, in duality.

But that route is to easy; it is too easy to point to religion, or believers, or, the faithful and relieve or justify oneself as to one’s belief. I am talking about truth, not relativity. Yet, here is the difficulty: I cannot say that a ‘unity’ is the truth either. Unity, or a One Universe, as I have said in another post, is just as a religious proposition as heaven and hell. In fact, I can only say what is true in reality, and reality is determined as conventional.

So, again, it is not truth that is at issue. If the truth is at issue then one is in a conventional negotiation. The investigation into the truth of an Object is a conventional negotiation of reality. When this effort is taken as substantial, that is, as what I shall call essential, or basic truth, as that which informs and has nothing else or prior that informs it – when we have an effort into the truth of an object, an effort that is taken under a premise that it has something to contribute to an essential truth, as opposed to contributing to reality, as if reality is de facto truth – and this is to say, when the effort is supposed to contribute to an essential truth of objective reality, we have what is conventional: we have a religious undertaking: we have meta-physics. We have an effort that is made under an assumption that is the assertion of the true Object. Furthermore, and this is key: The true Object is always transcendant: it is never found, the truth of it is always the objective. An effort which proposes to find a true metaphysical proposition is a real contradictory effort; it proposes to find the transcendent and bring it down into the world as an object, so it thereby can be immanent, and this would be the true Object. Every real motion which proposes this objective against a truth is a metaphysics, and as such a proposal elicits maxims, or actual truths, it proposes religious truths called dogma. The conventional secular world avoids its religiousness by discursive slight-of-hand, and calls its ( as opposed to Religious) doctrines as ‘ideological’; in other words, it finds the truth of reality by segregating religion from itself: it thereby cannot be a metaphysical (read, ‘false’) reality, but the reality it proposes is thus the True Reality.

Hence we have come to the most solvent presentation of what religion is. Such a presentation explains a feature of human reality without recourse to any other discussion. it contains all rebuttal; we have thus what can be called truth. It is real because it cannot be otherwise and be communicated, but it is not of reality because it explains reality: it is true, it has no prior or other referent but itself. This explanation is thus the ground of any discussion that concerns religion. Every other explanation inevitably must fall to this explanation as its premise. Conventional reality posits a transcendent true Object by its very motion, and because of this fact, what is true of reality is that it is a religious proposition.

We have found a fact of reality; a fact is that which is real, and what is real cannot be avoided except through denial. A life lived in denial is, by definition, lived in Bad faith. When we can come to a full acceptance of such a disclosure of the single person in the world, then we might be able to get somewhere. Until such disclosure is accepted, we will only make decisions based upon a mistaken apprehension of reality.

We can now rejoin the discussion upon the question: why do I say that Francis Laruelle’s project of Non-Philosophy is in bad faith ?

* * * A Further Tangent.

What I am taking about is the strange, offensive notion that whatever is there is entirely contained in knowledge. If one has an open mind, this can easily be demonstrated: attempt to describe some object to someone so that they know exactly what you mean. At some point in this excersize I bet that you will not be able to convey what that thing is without referring to an underlying assumption that that person is human. At some point you will invaribly point to it, or say it is like this or that, or say ‘you know’ and will begin at some point to almost urge that person to understand what you are trying to indicate, you will try to convince that person that they really do know what that object is. Eventually, if the other person does not give into your urging or your compelling to agree with the common humanity, you will give up under the justification that this excersize is stupid or the other person is just being obstinate. But the fact of the matter is that there is only the object there, as a true object, to the extent that both parties agree that some reasonable amount of information has already been given before the exchange had even begun; there was already an established ‘scheme’, if you will, ‘matrix’ of meaning or understanding, knowledge, that supplies the true object prior to the interaction. Yet, as one proceeds to attempt to uncover what this knowledge is, or try to find some pattern or orderly sense to the scheme or matrix, they only find a further aggrivation of the scheme. At each juncture where the investigator comes upon a ‘truth’ of a situation, a true thing there, he or she has found only faith; they have found only the margin of thier encompassing belief, that which establishes for them thier identity as a human being in reality.

Of course, what we have now a days is a new faith; we have a world where people have given up the investigation into what is true and returned to the effort for the true Object – but, this is not because there is no truth, but because thier investigation is founded in convetional methodology: religion.

And it is not difficult to see this everywhere.

(But part of the problem I am explicating is this ‘new’-ness. As if people ever were ever not interested in attaining the Object.)

Ill let this soak for a little while now…

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