Some more Zizek and Harman bashing ( but not really).

Reply to Dark Ecologies. Pertinent to this ongoing Constructive Undoing.
Sorry for what appears to be an entering at mid context….

“The parallax view” (sorry; evidence of how long it’s been) I can’t find exact quotes (Zizek is soooo anecdotal, one almost has to wonder if he is really saying anything beyond a swirling of anecdotes. His theory draws from so many historical instances, when one reads “end times”, we can’t but ponder what end is occurring since this end or progression of end is strewn out over a hundred years, we have to ask then if all of ‘modern’ philosophy is really a constant and eternal reiteration of End.)
And, Admitting it has been a while for Parallax view, I could be constrewing something he never actually stated. It is around the slash-S, and petite a, and such formations. I’m pretty sure he never says “nil subject” but rather talks about how an investigation into the subject yields a field of objects, such that we get to nothing, at the ‘center’ but a space of nil.

But this is entirely and totally nonsense. Is he saying that the person who wrote Paralax View is not a person, a human being, and that really nothing wrote it such that there is not even a subject about what a parallax gap is? Of all his discursive maneuvers, he cannot describe himself out of the situation of nil such that his book might arise or has arisen, or never arises. Better: it is all nonsense, a position that must be said to arise from nothing, the void, but that it is seen by conventional reality as not having done so except as a discursive meaning which derives the contradiction just exhibited. And this is to say, that somehow he is seen to have said something significant about True Objects. As if what he is saying has anything to do with what he says, but that he said it. This is the issue of the void.

Harman, in the other hand, sees how such arisen discourses have done so many times, in fact all through philosophical history, but for his situation, everywhere, such that Heidegger becomes significant, as Daseins. Thus, “objects” (the conflation of which connotes nil-subjects) are withheld, but for Harman, withheld in so much as he must not speak of what is occurring, but rather he must withhold the event that thereby allows him to speak what manifests as the world of reality: True Objects that have something withheld. He must withhold the truth for the sake of the sensual, that which ‘makes sense’, sincerely and vicariously, because what he is putting forth as a proposal of truth, he already knows is not true.

Harman is thus rooted in deception, where Zizek is more honestly attempting to not withhold anything. Yet both are dealing with an identity that they cannot throw because of their investment in the real-true state of things. And this thus holds them up to a blind spot, since they must assert that the discourse they are using is dealing with all that may be true, but is really merely an ideological stage where they must withhold what is truly occurring.

… I understand this situation. But i see the issue as much more profound: there is a confusion that is perpetuated in philosophy; there are philosophers of the Event, and philosophers that address the True Object. And the problem arises in the effort that tries to reconcile them. But the problem persists because both see (or at least purport them to observations that evidence their viewing as so) their experiences as real. So, in reality there is a facade seen as substantial and a facade that is seen as processual, as these are viewed to identify actual real-true things, actual True Objects to be addressed and found in their trueness.

The discussion you bring up is real. But it Is capable of addressing only an incomplete issue, as the object of this issue is necessarily always partially withdrawn from the discussion. Hence, the partition of which I speak.

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2 thoughts on “Some more Zizek and Harman bashing ( but not really).

    1. Yes; I should read it more thoroughly. I am somewhat familiar with some of the Texts. The story of the beginning and the deities appear to me to more aptly present the situation of an arising reality, as reality arises to the human being as world.

      Of course, the battle where Arjuna and Krisna speak, appears to me to lay out the existential situation that Western philosophy, or perhaps more correctly, conventional method in general, will not admit. In one sense, Western philosophy might be said to be the relatives of Arjuna with whom he shall battle, those who have no stake in existence except that they are those whom the individual encounters as a antagonistic presence in the world.

      My concern is to create an opening in discourse, a divergent discourse, where the experience itself, that which allows a human being to be able to have such a reduced existential meaning, is allowed to be spoken of. Not in general theoretical terms of large encompassing truths of real and more real of world, but in intimate terms of logistics and mechanisms.

      For I feel I am not, or perhaps no longer, involved in an effort for some inner peace or true understanding, or of conveying what is more true of reality; feel these are superficial, in a way. It is a sort of duty once having gained to give, and what is left to give is the revealing of that which offends one of one’s existence, that which is left hidden by large theoretical proposals. Perhaps my effort is futile, but I have only to do that I do. We shall see what unfolds.

      I do wish to find time to investigate the Mahatabraha more thoroughly though.

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