SE part 7; A Synopsis of the Issue So Far.

So its about time I get back to the issue at hand.

I have been writing what is turning out to be an extensive essay concerning Graham Harman and the Object Orientation of the SpeculativeRealists, but it is getting much too long and getting to be, as it turns out, a way more tangential discussion to this essay here about the Significant Event.

Though such tangency is significant and integral to what is treated, suffice it to give for now a synopsis of the situation at hand.

*

The Speculative Realists have stepped out of the problematic philosophical arena posed by them to have begun with Kant and the Copernican revolution and argued itself along a subjective path to the current situation correlationalism. This stepping out is from the ‘subject orientation’ upon the world to an ‘object orientation’, and thus can be said to be a divergence from traditionally appropriated western philosophy. Roughly speaking, correlationalism is the argument that says knowledge can only reach knowledge; Kant’s idea is that no object in-itself can be known.

Correlationalism says that due to this limit of knowledge, terms do not refer to (true, ‘out there’) objects but only to other terms. The end run argument of this situation is once language becomes the determining factor for the knowledge of the world, the arguments and discussions concerning the world begin to cycle back through different terms to make and reiterate the same arguments. This is to say that once the way of speaking about the world can be defined to its limitation, the arguments that are able to be made within a particular scheme, framework, or scaffolding of terms by which reality can be known, have all been made and for our treatment here, within a certain parameter that we have called the ‘subject-object duality’ that privileges the subject, or at least are represented in sufficient variation of significant themes (Kant’s subjective intuition, Spinoza’s sort of underlying or overreaching encompassment, Feuerbach’s economy of human beings, Wittgenstein’s language, Hiedegger’s Being, to name four) so that now the arguments are replayed in different guises. These guises are thus viewed or understood as new or otherwise progressed ideas (ideas that are in-themselves true as such part of a series) by those ‘caught’ in the Kantian-Copernican discursive paradigm, this recycling of ideas due to the orientation upon an object that is only knowable through a human (Kantian) intuition by which the human subject individual is the sole arbiter of truth and reality. Hence the human being, albeit through guises that suppose and or propose of some transcendent ‘linker’ or ‘encompassment’, even to say that such linkage or encompassment is not a transcendence (for this is merely a negative form) becomes or otherwise is the only possible center of the true universe. This is likened to the Copernican Revolution in that when the Earth was understood as the center of the universe, humans were the special creation of which God was the exact center. With the displacement of the Earth for the Sun as the center, human beings’ centrality loses the credibility and backing of a God and begins a path of human query as to the possibility of this centrality of human thinking as the end of the line, ‘the buck stops here’ credibility.

Yet the issue then presents the at least two aggravating issues, that are not missed by the SRs. And excuse me if this is a repeating of my earlier essays.

1.) The Kantian shift from metaphysical speculation to speculation upon language, tells us that a metaphysical God now is merely a manner of speaking, that the idea of a God does not indicate an actual true transcendently immanent entity or agent over which dogmatic idealism argues of its stature or manifestation; in fact, this allows for atheism. Hence the centrality of human discourse in an immanent universal structural operation. This structural operation is thus apparent in as much
human beings can intuit what the truth of the structure is. Kant thereby sees a problem of such intuition as the problem of correct and incorrect appropriation of what is intuited; hence his categorical and hypothetical imperatives and pure and practical reason.

But this is not the place for a exegesis of Kant. Suffice to say that what we have then is a reality that is still functioning, albeit now through terms, despite what the terms denote to be in-itself or not, of the universe.

2.) The functioning of reality that ‘calls forth’ this seminal idea of Kant argues that all reality, indeed all of history, is was ‘really’ a discursive negotiation. By this notion, we have two positional situations. First, the conventional reading sees a common position of humans in a real universe where humans before Kant were merely ignorant of their situation, positing metaphysical gods and spirits and all sorts of supernatural entities, and humans since Kant are now really dealing with the actual human universal situation, i.e., discursive negotiation. Second and more significant; if this first proposal is indeed the situation, and we can likewise include the proposals subsequent to Kant, the ramifications of having language as the determinant of reality, for example of Wittgenstien and Sartre if not also Kierkegaard, then what was or is posited as past or ‘of the before’ contradicts the meaning of the first proposal. That is, if this is all a present discursive negotiation of proper and improper intuitions, the fact that we came upon such a moment with Kant argues that such present negotiations are not present negotiations at all, but rather are negotiations taking place upon actual prior situations that we collectively call the Past. As well, the supposition that there are or were subsequent ideas based on Kant’s becomes non sequitur, a contradiction of premise to conclusion.

The former position is what Miellasoux has called ‘weak’ correlationalism, where the correlate term-objects are being informed by a transcendent intuition for a type of manifest destiny, a progress of history not dissimilar to Hegalian Historical Consciousness, such as may be found through proper and improper assessment of such intuitions in negotiation, and the latter position is what he calls ‘strong’ correlationalism, where all discourse reflects only the reality of the moment.

As we just said, this situation contradicts itself, so when this is noticed, the question becomes first of how such a situation can be noticed, and is noticed, and then of where or when or how to stop in this reiterating process that repeats itself unknowingly, at once positing a given past that is negated in the present situation of discourse. It is here, from this contradiction that a precipitate of sorts fall out of the issue: the contradiction yields the ‘only’ option, that of the limit of a particular kind of discourse necessarily posits that there are things, as Miellassoux puts it, antecedent to — not merely thought, but rather reason, an effect of thought.

Note that the SE argument yields Miessaloux arguing that the situation is due to a misconstruing, a sort of mistake of route upon the subject rather than upon the object, as based in a sort of choice that allows for the continuance of the error, such that then he may argue that it is reason that is incorrect, and this based in the assumption that discourse has or otherwise becomes a power over how the world is estimated for its truth by human beings. Because this power is somehow based in an originating or effective power for change, choice, that can alter or change the discursive power base, such that the power of choice (in an ability for observation, analysis and activity) establishes the arena against which further choice can be made to alter it, he thereby argues that such a mistake can be corrected. It is interesting and provocative for this essay of the Significant Event because such a situation must be stated outright where as it is usually assumed as the common basic and true feature of being human; as suggested, that this is the ‘natural’ route of progress. Hence his statement, as I repeat myself, is indeed a ‘Realist’ argument, an argument for a ‘more real’ or ‘better and more true’ reality. Along these lines, then, Harman attempts to describe the ‘more true’ real object.

The issue of the point of contention, once we have come upon this stalemate, is that such a present ‘strong correlationalism’, whether the state of that situation or the noticing of it, is relying upon a transcendent interlocutor to gain its discursive position within reality. This is all to say that to say ‘discourse’ does not solve the problem but only avoids it. And this situation is to invoke a hard correlationalism, where not only does discourse argue the present situation, but that the present situation includes all human experience that is allowed to count as reality.

*

In an earlier essay of Constructive Undoing, we began with the proposal that we must start with the consideration that we no longer have a subject and and object (see my essay ‘Direct Tangent 6.9’), that we should no longer be involved with the attempt to reduce situations of reality to that of objective circumstance, but neither should we fall into the conclusion of analysis of subjectivity or subjective agent, but instead should consider such human factors as ‘subject-objects’, and indeed begin to consider how it may be the object that is determining the subject as opposed to the opposite, that which is typically understood, and thus begin to question such notions of ‘thought’ and ‘choice’. Yet because when we look out into the world, when we interact with society, one cannot deny the obvious and overwhelming presence and persistence of human beings who deal with reality, the world and or the universe in this way, that is, as there being objects and subjects, thoughts and choice, things ‘out there’ and humans with ‘inner’ beings, we must come to the conclusion that reality operates in this manner at least for us humans, through this basic and fundamental duality. Further, in this reality that is obvious, due to its apparent obviousness, the human ‘inner’ being is understood as a part of the universal operation that science uncovers, and so psychology and similar sciences that deal with the human being, such as neuroscience, are involved with situating and handling the human being similarly to how more proper objects ‘out there’ in the world are handled, which is to say, as an object. We call this human being in reality the ‘individual’.

The problem that arises, though, in this worldview has to do with the subject, and not so much with the object. This problem is exactly the contradiction involved with a subjective view upon an object, which is the preoccupation of the last 300 some years of Western philosophy. But the basic problem that this historical route cannot resolve is indeed that it is a subject that is viewing the object, and that this object cannot be known in-itself. This is the Kantian problem; such ‘in-itself-ness’ is only known through human intuition of its truth. Even if we take science at face value, along with all of its ‘philosophical’ what-ifs, all of its findings of neurons, brains, and mental psychologies, multiple universes and cultural realities, it is still an objective appearance of subjective impetus; the discussions and negotiations about scientific objects are but subjective appropriations of intuited objects, the objects that are supposed to be given as neutral things offering up true aspects of themselves to our proper methods, objects apparently being the impetus for our subjective ability to discover true things of things — all of this is relying upon human subjectivity.

Faced with this problem, philosophy (what we term ‘conventional philosophy’) has been in the effort to overcome the gap between the knowing subject and the neutral object without a reliance upon this intuition that always implicates a type of transcendent interlocutor to allow for human beings to have such truth. More particularly, the problem is much more insidious; such a transcendent interlocutor grants the human idea of progress, since if there is no object in-itself that we are knowing of in our daily activities with objects, then the apparent progress we come upon in our dealings with objects must be inspired by a sort of ‘guide’ that is giving us such objects to our knowledge in such a way or manner to allow us progress.

These two situations told are equally intolerable and offensive. Where science has no true in-itself object and the true object is given to us by a transcendent agent or aspect, the only sensible option is the apparent and obvious option, that indeed there is an object that is open to our real methods and query. Due to the ubiquity of such a presence, we can only call this reality. Hence, that which allows for such reality must be a function of being human that avoids its own intelligible approximate yet extensive investigation given what is available for consideration and analysis; we call this avoidance ‘denial’, and the basis upon which such activity yet gains apparent coincidence of progress, ‘faith’.

Such it is that conventional philosophy itself is stuck in this same quandary, taking the obviousness of terms of discussion as likewise true objects, but defaulting to the Kantian intuition in a type of redundancy that allows the discussion of true reality to continue and progress based upon the real maxim that the situating of terms to meaning in the act of explaining achieves an overcoming of the gap inherently and intuitively by the proposal of the proposition that explains Kant’s addressing of objects ‘out there’ and not the objects being used to make the assertion, that is, the terms; such conventional philosophers thereby avoid the problem of their method by a reliance upon an essential segregation of real things, i.e., avoiding that the terms which are not capable of reaching the object ‘out there’ have the same function and capacity as the terms themselves for themselves, that is, the terms that are supposed and assumed to reach the terms which they address in argument.

Further; the scientific effort that is psychology, which purports to gain a description of how the human psyche works, cannot give an account for how such a psyche is able to view itself as a functioning psyche, how the psyche that enacts the effort is able to discern the psyche for which the effort is applied. In fact, the mental construal of such psychology involves such a multitude of aspects, such a phantasmic operation of mental shades and states, that psychology can hardly be said to be presenting an actual true picture of how the psyche works beyond a particular sensibility given particular meaningful structures for any time (ideology) that are equally indescribable or unable to be located (ideological structures have blurred boundaries) so at best is describing a particular manifestation of psyche, one which avoids the very fundamentality of the psyche itself. It feeds back its ‘objective’ observations to itself to explain itself while avoiding the very process by which it may be coming upon such observations and conclusions. Again, this problem is outright denied for the sake of true reality.

So, in as much as we have the apparent abundance and majority of people who see themselves, the world and their mental functioning as being addressed and indeed contained in the magic of science and psychology, we have real individuals, human beings who are oriented upon objects in a particular manner, this manner characterized by denial of the conclusion found of its own method and extended basis of knowing as a division of labor. Such individuals see and act upon True Objects by virtue of the faith that overcomes the accusation of inherent denial of the gap that at once withholds the object from their truth of it, while installing a necessary transcendent interlocutor that allows for progress regardless.

When contradiction arises in reality, faith allows for the reinstatement of that reality where it should be compromised; faith makes true. Such a faith in progress thus sees the terms of reality as indicating different true things, for the terms are the manifestation of the evidence of progress given by the transcendent aspect. So it is that evidence of the contradiction or failure of the subjective determination of reality, the indication that the individual of free agency effects true objects in a catalytic manner is an improper categorization of elements, a categorization that marginalizes human agency to a hypothetical imperative, cannot be allowed to compromise real individual identity, a basic structural form that instead recoups the failure in different terms that always complete the term-object identity as the centralized individual for reality.

*

This situation of reality, because it is the unavoidable condition in which a human being must reside, and because it indeed does rely upon a distancing of itself from contradiction and a consolidating of itself in identity and agency, due to these limitations and following from the gap it avoids, requires the necessary situation that arises outside of reality can only be not real. This proposal counters the assertions of the Speculative Realists by its route. The route that is thus not real is in response to the proposal that can find a more real reality, which is to say, in rebuttal to the route that takes as its ground the amorphous arena given to the choice upon the already shaky ground having been established through the series of choice (mentioned above). Thus SR are posing an injunction upon the series through the very route that allows for injunctions as part of the series, as part of the true method for coming upon reality; they are arguing an inclusion for the individual in reality, a manner of overcoming the gap. Hence to pose a more real reality is merely relying upon the basic reality for which humans have an intuited truth, and only deals with a contingent and arbitrary break within the unknowable series but posed as now knowable, that is, restated to account for most of reality and its history. This ‘most’ is then evident in the staking of claim upon the moment of the Kantian Copernican Revolution, and reality remains as that ‘thing’, the ‘greater’ object that remains to be dealt with through what is therefore and can only be not real. The Significant Event thus works to expose the route upon which reality stakes its claim to progress by revealing that method by which such claims are made.

And once again, with little reflection upon such a venture as proposed thus far, this exposure is ironic. The once last thing that the subject would imagine, due to the object becoming forefront, exposed, is now becoming or will have became, the first thing.

*

End part 7.

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SE part 6. Badiou; The Transcription of the Void.

The efforts that go into solving complex mathematical problems, the failures as well as solutions, must be deriving from that set of solution for which such endeavor strives, which then shows that all such work, indeed all work, is determined in nature. We should note what this means. Math appears to human beings as a phenomenon of the universe that has only one solution; that is, the formula of mathematics not only implies a single solution, but further that the separate instances of solution imply a single application under which they derive their individual solutions, and, that this consistency that we call mathematics thereby brings into relief the situation that finds false or temporary solutions. This situation thus can only implicate that the ‘processor’ is at issue, but that this processor then being subject to math, in that it notices math as such, thus also is part and moving towards the single solution.

This explication thus derives the maxim that thought itself, the course that thinking of thoughts take, is necessary, which is to say rather poignantly, not based in any essential choice or free will — and this next calls forth the issue of the significant event — except in as much as free will does indeed operate as free agency in reality. We cannot then but ask; if math is presenting itself toward necessary solution, why is it that we are capable of finding solutions that do not or only temporarily complete the function? How is it possible to be incorrect in a solution in a mathematically determined function ? Why or how are some solutions that work now or for a while, later found out to be incorrect?

This introduction here will be taken up more thoroughly in a subsequent essay, but for now suffices to show how the problem is set initially.

*

The answer sought by such questions may indeed involve transcendental thinking as a particular kind of thinking, but we must not forget that it is just this feature or type of thinking that has gotten to this place that is reasoning that transcendental thinking is the problem. It is not enough to remove defined categories of transcendence, it is not enough — indeed, it is redundant — to posit a segregation of types of thinking, as if there has been a line of ‘false thinking’ that was occurring while another line of ‘correct thinking’ was taking its place, because, as we have argued, such categories that supposedly derive from ‘transcendent free’ definitions themselves rely upon transcendent and immanent operations. The difference occurs (see my essay “The Impossible, part 4”, and others) only in the patterned discursive schemes of transcendent and immanent elements, how the base is situated to allow for such meanings of terms to convey the truth of objects. Besides; what is ‘transcendental thinking’ anyways? How can we begin to formulate how this manifests? In ‘necessetarian (sp?) probabilistic reasoning’? How does one transpose one’s own thoughts to account for another human being’s thoughts without necessarily inferring that it is probable that the other person’s thinking is the same as or similar to the first person’s? Perhaps I am misconstruing Miellassoux’s idea but the ridiculousness of the formulation is almost too ridiculous to even spend the time and space to describe how ridiculous it is; it sounds like he is proposing to bring in the thought police. It is no wonder that early essays of Direct Tangents brought up the obvious analogy involved with the apprehension of institutional philosophy as a sort of religious hierarchy in the addressing of Laruelle (but keep in mind, my confrontation of Nonphilosophy was toward its proposal of method and not so much its meaning).

Here we are faced with the problem of removing that which is responsible for bringing us to the place where we have to remove that which is responsible; if the teacher has served her purpose, so that we must find a new teacher, what then is this situation is the teacher?

We now come to the inevitable place of elucidating the problem involved with finding the truth through the resolving of contradiction. Such a real method operates through the setting aside of such reasoning that would prove its fallacy. This, as I have said, is the effect of conventional faith in reality; the method re-solves contradiction, reasoning that the reason that would reason that its method is faulty, is itself faulty, so the elemental or categorical fault argued is merely displaced into different terms — of conventional method that finds the truth of the human being through its objective terms, terms that are seen to arrive from objects in themselves, through (Kantian) intuition. Hence I say that conventional reality usurps all meaning unto itself, and the main operation of consciousness is to distance itself from its determination, to thereby grant reality.

Hence we inevitably find now two situations for the human being in the world. One that is real, that sees itself as it proclaims its absolution over all the universal history as unassailable, and another which by default against what is real is thus not real, that sees such a proclamation as merely one such proclamation in a series of unknowable proclamations of true-real universes. The former always sees its capacity for True Objects transcendentally imbued into the terms that have been laid through time in symbolic immanent certitude, that it and only it has the ability to decipher for, is absolute Truth. This real method usurping all symbolic transmission into itself for its universal and eternal proclamation of truth, past civilizations and events being ‘ignorant’ or ‘misunderstanding’ or ‘superstitious’ in their absolute primitive nature relative to our current absolutely more progressed nature, is always functioning in its denial of contradiction inherent in the mode of consciousness for bringing, allowing and granting objects their absolute substantiality in reality. The latter view sees that due to the inherent contradiction involved with real discourse, such a real-true description of cosmological and historical truth must find its veracity through an intrinsic mythology that operates viably through faith.

**

I am no mathematician. Nevertheless I shall endeavor a (very) brief synopsis of Alain Badiou’s ideas set forth in his book ” Being and Event” and now his thesis may be applied directly to the issue at hand.

His book centers around one problem; the void, how can we determine the void as void? The problem’s solution has been conceptualized in discourse (in many ways, but philosophically by all the ‘turns’), but the correlationalist presentation always routes the void as void back into a contradiction of the concept, which is to say, void as not void due to the act of the concept. The void as void should be beyond conception, yet even as we may understand what the potential of the meaning of void is, we have conceived it, which is to say, brought it out of the void into reality as essentially not void; the meaning of void contradicts itself. So I venture a tentative proposal: It is thus the meaning of void as void as contradiction, ‘settled’ in the concept as not-concept, relinquished as its framing, that amounts to the significant event, which is to say, that which ‘begins the count’. Further, because we (the instrumentality of reality) are human, this accounting here indicates the best we can say, or the least we can conceive, of the situation.

It is by this formulation that we have a justification of Aquinas speculative and practical arenas of discourse, but also the mark that is the motivation for what distinguishes reality as a unitary maxim. Contradiction is primarily understood as the criterion for what is true; i.e. the moment of contradiction shows where truth is not found, or more properly, it is a void against which truth is distinguished: contradiction shows what what is ‘false for what is true’ of a proposition, and the proposition is seen as an indicator of absolute reality as potential. It is this ‘mistake’ in meaningful formulation that thereby gains the stature of discourse and begins the real hegemonic ideological count of history. But this situation is less a mistake than it is a marker of what is true. For the mistake is found when all reality, all that can be, that which is allowed to be counted as true, is accounted for by such discourse. The distinction of Aquinas already does not have a distinction between the human being and its discourse, a hard correlationalism, both aspects are understood apriori as involved in the same unitary motion; which is to say, the human being and discourse arrive in a necessary probability, a potential to gain the truth of reality, the world, the universe, and this potential, as QM argues (but his presentation is a little off) is reason, a potential of the human being as a member of the unity of the universe to access the truth of the universe. By this universal and apparent mandate, the discrepancy is of the unity and so the activity of humanity, as distinct from the ‘lower creatures’ that apparently do not have such cognition, is the involvement towards understanding the unity, the universe. The void as such in this human involvement is entirely mythological since the human impetus that is apparently instilled a priori gains for itself a ‘prime mover’, so to speak, an agent or agency as a fundamental, albeit anthropomorphic, force that is the cause of all causes, or for another term, God. Yet, even if this prime mover is discounted as false or otherwise not verifiable, the argument that may arrive at such conclusion is likewise relying on the very (causal, singular, agency) impetus it supposedly seeks to disrupt through identifying terms, such identification likewise relying upon an assumption that terms are identifying actual True Objects, or at least real to those who use(d) them. Hence in the progress of conventional history we begin with what we disclaim, or, we succeed in bringing the void into the concept as if the concept is reflecting the potential involved in the meaning of the void, yet accessing this situation as if the concept itself, the meaning of the void, is itself essential, that is, prior to the the void itself. The notion of ‘The Name’ resonates this situation.

Hence we have irony. The problem of the void as void against the human conception of void as void, the instigation of the experience of the void asmultiple, and the experience that is its multiple, or that which posits experience of the void as that which accounts for the multiple — this statement arises in the midst of irony, the contradiction that evidences a discrepancy of which is solved through faith. Faith as a distinguishing feature of identity, is that which is the suture of the void to experience and marks duality; fidelity to the Event is thus to the void as contradiction, what can be called the ‘Significant Event’; or, fidelity to the concept by which an event arises, as a retrograde positioning for meaning, can be called ‘conventional reality’. Where the void is contained in the concept, prone to the question of either/or, thereby we can argue the veracity of transcendent items, thereby does the event begin the count of the multiple as any event may begin the count in fidelity, which is the problem inherent of sets of sets,that any event is multiple, and hence what is of the multiple grants a necessary transcendent that is not contained in the infinite sets. Thus the issue here is not in the determination of sets; the determination of sets occurs through the Name and its definition. Rather, the issue has to do with bringing the void as void into the formulation of sets without such bringing being likewise a set. The issue, as Badiou I believe has put it, concerns the Naming of the Void.

This is thus the problem of reality itself, for such a conception of void as void is relying upon a transcendent by which to support its claim. Transcendence is the extrapolation of meaning to the object in itself; in other words, meaning ‘reaches out’ to grasp what is beyond meaning and thereby establishes the True Object. This is the same to say that we know of an object by intuition of its truth; whether or not it is true in an absolute sense is of no consequence because the meaning of the object operates for consciousness as its truth. Bare sensory impressions have no baring upon what is true in the same way as explained in the earlier segment concerning Otto, that such sensory experience is excluded in the ‘frankness’ that is the (conventional, meaning of) telling of the experience. For as one might have understood, it is not that certain spiritual-type experiences are left excluded in the telling of them and ‘regular’ experiences are actually told or avoid this exclusion, but rather indeed all experience is frankly excluded.

To reiterate; it is the issue at hand that would have us describe this situation of division, the point of contention. If I have not been clear, it is due to the side of knowledge that would have discourse be able to convey the actual truth of the experience, but not only this, more so that an individual sees the consistency in the correlation of experience of thought to discourse, and its various arrangements that decide upon various other truths that contribute to the gaining of Big Truth, e.g. discourse is an experience that influences or concerns thought; thought is an experience that can concern discourse; discourse is an expression of thought and this is an experience; etcetera. Reality is gained through the potential that links the term to object in a necessary manner such that the individual is especially privy to having the ability to come upon true objects. I have called this situation, where a human being is oriented upon objects in this way, conventional faith, for it is faith that sutures the transcendent idea to the meaning of the object truthfully. It is this situation of reality, where the terms manifest through their potential to identify true objects, that is called the situation of the pure multiple. This is the issue that Miellasoux avoids through proposing that math may be a new or proper basis for truth, and because his view appears correct as it sees a need for an adjustment, but maybe a break, and yet because he is stuck in a proposal for a reiteration of reality, the pocket veto as I am developing the idea is an attempt to explain and account for his situation as an occasion of one who appears to address the point of contention but who nevertheless merely uses the issue as a means to establish real identity.

*

This is the problem of duality. The pure multiple accounts for the void as a set. Without going into the precise wording and formulations that Badiou and mathematicians use, a group of elements is a set. The real issue of this situation is exactly the defining of the meaning of void; this is located as the meaning of the pure multiple that all sets can likewise be elements of other sets. The real transcription of this is the definition of terms. A term is definition; hence we have identified at least one pure multiple set: the set ‘definition’ is the ‘term’. In this way the cardinal ‘term’ is established by ordinals that are the ‘definition’. It is a pure multiple because each cardinal can be identified as an ordinal of another cardinal set; this is to say, each term that has definition can be used as a part of the definition of another term, for example, ‘definition’ consists of definers that function to establish what the term is, but also terms are used to establish what the definitions may be. Each term as set establishes what definition may be used as well as what order may be used to establish the definition that establishes the term. Hence we can have a first real set of infinity, and its inherent problem.

Again, the issue concerns thus how such pure multiple may arise; this is the issue of the void. Conventional reality may posit a void against which such multiples exist, but such a position thereby likewise exists as a set of multiples and defies that it was ever the void; infinity itself is highly conventional in this way. Hence, the only way to escape this situation of the pure multiple in reality is to posit that the meaning of the void remains inviolate as a (not-) thing unto itself, and this is exactly the position of the transcendent, which is not void except as the term itself is sutured to the True Object by faith in its meaning. More precisely the problem has been phrased as the problem of a set that is not included in another set, or, the set that includes all sets, but is in itself not another set, the ‘non-set’ to which belongs all sets. The problem has been historically formulated as impossible; all sets can be included by yet other sets. That is, according to Badiou, until Georg Cantor found that there is a set that cannot be said to belong to any other set, and therefore does not belong even to itself: the void.

The solution to this problem, as it is a human problem, must then be organized by addressing how one appropriates the Object, what I have called one’s orientation upon the Object. The situation that is capable of appropriating this solution must be that which does not fall into the recouping of sets in another set. This can only be accomplished through a divergence from the situation founded in the pure multiple; to wit, real conventional discourse does not exhibit or hold in the potential of itself in itself an ability to come upon the solution, for it only deals in pure multiples. Therefore, in the attempt to find relief from the effervescent conventional imposition of multiples, (recall Laruelle’s concern of nonphilosophy being made into another philosophical object?) I go straight to what might be seen as a ‘source’ from where all meaning gains its stature for truth: significance, and in so much as such significance has to do more with effect rather than definition, to delineate such necessary divergence, in line with Badiou’s exegesis, I propose the ‘significant event’. Accordingly, this solution thus must be said to be not real, that is, for human meaning, ironic.

End part 6