Direction 4.5: Jargon, Bad Faith and a brief explanation of the non-philosophical project, its problems and shortcomings.

The other problem with truth is that everyone already knows what is the truth. They encounter it everyday and what they know is sufficient for them to go through life with at least adequate contentment; the rest they can invest in church or their respective church-like elements of their lives.

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I came off rather strong in that last post. If I have offended anyone’s sense of truth or reality then I have struck something significant with you. It then either beckons you to a question of your reaction or to a denial of the offending proposition.

Anyways, I have only to continue. Here is a sound byte of an author taking about what non-philosophy may be.

(I hope this link is a good link to a 7 minute spoken introduction to a book about non-philosophy that just came out. )
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It is possible that some readers may have noticed a paradoxical aspect of my presentation. Somehow I disagree with Laruelle but yet in that I am discussing his ideas I appear to agree with him. In particular, I have pointed out that his use of jargon is contradictory to what should seem to be a humanistic effort; as well, I have accused him of being in bad faith. But I do agree that there is a generally “unrecognized” arena or basis of knowledge that is ignored or denied; this is the reason I can speak to his project: because I am addressing the significant issue, and not so much (yet) the veracity of his position.

I should make a distinction in terms between Laruelle’s and my own. Laruelle has coined ‘non-philosophy’ to distinguish his proposal from ‘philosophy’; I propose that what most people consider philosophy is not philosophy but what i call ‘conventional methodology’. Hence, his Non-Philosophy is what I consider as Philosophy, and what he points at and rebuts that he calls Philosophy, I call Conventional Methodology, because it functions the same as any other effort to solve problems between things. He has relinquished a quality of term to the masses so that he just thus frames Non-Philosophy to oppose what has been commandeered and called philosophy.

Ironically, I might say that another reason he uses such “high” jargon is so he might not offend anyone, so he might be thus able to (finally) implement or explain sufficiently the truth of the matter and thus gain some other honest seekers, but it is this futile effort that explains more thoroughly the issue at hand and the phenomenon of bad faith.

The distinction that both of us have come upon has not until somewhat recently (within the past couple hundred years maybe, but particularly in the past hundred – but maybe 4000! ) been noticed, or at least not in institutional or conventional discussion. The problem is located in the assumption of common effort, which is the idea that everyone who might be considering things is human and thus are involved in the same problems and solutions that collectively are known as progress. Nietzsche and Kierkegaard were the first to notice this problem, but they were caught likewise in the assumption: they still thought that people, once shown the truth, would thereby change; but this never happens because either no one cares or because they already know what is true. Again, what was clearly delineated in both their works as a break, a polemic, was and is taken up in conventional methodology, or philosophy, to be allegorical; as if K and N were really speaking of and to “individuals”, that their discussions were aimed at everyone so the individual might consider ‘new insights into existence as a human being’ – because conventional-methodological philosophy cannot have essential difference, it must reduce everything back into its common generality. I submit that such insight is entirely wrong, a misappropriation of meaning from what Laruelle would call non-philosophical, what I would call true philosophy, into philosophy, or what I would call conventional methodology. It is correct, of course, to the extent or in the belief as one is oriented in their Being towards a absolutely true, one, single, reality: as one is of an unquestioned faith.

The assumption of common effort is what Laruelle identifies as an understanding of a world given to knowledge: the understanding which philosophy ( I will now stick with Laruelle’s usage ) takes as its ground and purpose, a progress of and towards truth, a progress that Laruelle has eloquently debunked. Yet, it is also where religion gains its purpose. We should see that Laruelle is being strategic in his presentation; he is applying discursive tactics by focusing his attack on philosophy: the analysis and construction of the basic methodological approach for conventional thinking upon being human and existence (ontology and epistemology). But indeed such a critique and commentary cannot be confined without becoming that which it decries. As i have already indicated, conventional methodology behaves as a religion, functions through faith, and develops history along particular lines of control and power. If Laruelle truly sees his effort as particular to philosophy and not to reality in general, then in one instance at least, he is in bad faith. But this kind of bad faith is only of a lower type, and the more significant is being developed here.

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The description of the situation is only made available with or through the understanding that I have come upon, the understanding that Laruelle seems to expound. Yet we have merely come upon and agreed upon the issue; where we diverge is at his excessive and overtly positive asserting – because this seems to necessitate jargon. This is my third explanation for his excessive jargon. Laruelle is fixated upon reconciling the discrepancies of reality, and in so doing, I fear, he is really venturing no further than the philosophy he is supposedly critiquing. The positivity – that is to say, the orientation upon a one reality that attempts to describe a completeness, or total explanation of what occurs or is occurring – that Laruelle is involved in mimics Sartre: his description is so considerate of positive, historical possibility – even while describing it away in meta-synthesis – it seems plausible and credible.

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Here is a bit of synopsis of Laruelle by another author

[Gabriel Alkon,1 Boris Gunjević2
1City University of New York, Baruch College, Department of English, 455 Fort Washington Avenue, US–10033 New York, NY
2Theological Faculty “Matija Vlačić Ilirik”, Radićeva 34, HR–10000 Zagreb gabriel_alkon@msn.com, boris.gunjevic@zg.htnet.hr]

PG. 213:

“According to Laruelle, the true event for philosophy is in fact the coordinated positing of relative and absolute, combined and separate, conditioned and unconditioned, as mutual presuppositions – there is no event apart from the philosophical “decision” that sets these oppositions in motion. This decision is the “proto-event”, which is the self-positing of philosophy as the discourse concerning the relation of the unconditioned to what it conditions, or of the transcendental to the given. This relation, which becomes an immediate unity in the event, is the presupposition that establishes philosophy’s adequacy to its other. The presumed correlation of actual being to a transcendental condi- tioning power is what allows philosophy to know itself through the other by moving beyond the other as given. It is the sheer being-given of what it knows that philosophy must resist; its skill is the derivation of the transcendental – the transcendental that is its unacknowledged presupposition. The event, which undoes the given in the immediate presence of its preconditions, is the true culmination of philosophy – the moment at which it need no longer depend on its objects, which are replaced by the transcendentals that are the preserve of philosophy alone.”

Now, my problem with Laruelle is primarily founded in the high-speak of philosophical jargon. Here is another author explicating what Laruelle has said and he cannot even remove himself from the necessary jargon. It is like a disease that is contagious, spread by the mere act of dense and vague verbosity, not even the person who is attempting to disseminate into, what is suppose is meant to be, simpler language, is able to tear himself away from the sickness, is not able to get simple.

Since I am not concerned with status, position or privilege, I find the truth of the matter in much simpler terms and thus come to a more solute ground of the issue (my wording nor word count does not have a dollar or a academic discursive value attached to its effort):

The issue is the term. Since the object can never be known in itself, we are left with only knowledge. Not knowledge of it the object, but only knowledge. Knowledge concerns the object, but because of its limitation (knowledge reflects only itself) the object thus likewise must be a condition of such knowledge, and not the converse. Such conditions designate reality according to discursive relations of meaning ( I will dispense with the Big-Name droppings since there is no profit in it in truth ), relations that correspond with Laruelle’s “coordinated positing”. Such relations cannot be known in themselves without, as Laruelle also finds, resting upon silent, or denied relations upon which the new relations are thus situated for their truth, and this is Laruelle’s philosophical “decision”. Thus, to be simple, we are not ever dealing with things in-themselves, but only terms; it is not that there may be such “decision” or “proto event”‘ but how one is oriented in knowledge toward those ‘things’. Terms are thus situated in consciousness and are revealed by the manner of their use by Beings as to their orientation upon existence- this orientation operative in the questions: Is the term equivalent to its object? Does the term express a true object? Does the Being see itself essentially integral with a common true reality designated by true objects that are conveyed through terms – what Laruelle calls “the world given to knowledge” ? When we begin to understand the issue, we will see it is one of faith; in other words, terms always rely upon an ability to express absolute truths, an object in-itself, and thus implicate, in their role of expressing truth, a transcending element. Again: We are not therefore concerned here then with what the terms may be able to express so far as absolutely true objects, but whether or how one is so oriented upon the truth that is supposed to be expressed in such terms. Hence the polemical non-philosophical and philosophical projects – which I see as better expressed as ‘philosophical’ and ‘conventional- methodological’, respectively.

It appears that Laruelle in his efforts is like Sartre in that he is attempting to describe a true world. We may find over time and repeated returns to this type of philosophy ( or non-philosophy, as the case may be), that they are indeed giving us a comprehensive picture of reality as it is/was at the time of the position. We will have then another way to view reality in existence as another sort of style or fashion. So far, in as much as every expression is an exact reflection of existence at that moment, at least, we have Sartre’s description and now we have Laruelle’s. The problem is in their bad faith of being able to present a description of a real, true world; they end up only giving us a picture of a world that existed for a moment – but without the irony that would allow their proposal to give a picture of the eternally true world.
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I am honored if indeed anyone has continued with me this far; I must assume that if you are still here then I have been speaking to the right person.

But chances are none have ventured this far.

Nevertheless, I have only to continue, regardless.

But right now, I’ve to go to the snack stand….

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