Repost:One and Two: Politics, Governance, and Antagonism; and comment. 

First the repost: 

Perhaps it could be said that politics is that which occurs at that precise moment that we learn to count to Two.  If this were the case, then it would follow that not everything is political.  Everything can become political, but politics is something is something that must be made to be.  When is it […]

https://larvalsubjects.wordpress.com/2016/02/10/one-and-two-politics-governance-and-antagonism/
Then the comment, which is an extension of my previous two postings:

Irony is…

…that God’s purpose is to bring about Its own destruction, evidently, obviously and finally. So that the world becomes the second thought. 

With reference to this repost, the shift we enact that defines the divergence is exactly the move that exposes the ‘second’ of the this repost’s essay, of the Zizek reference and the bunny-duck thing. The point is (the repost above, here) that there is this second world that is not recognized by the ‘one’ world. But indeed that argument falls at a crucial point: It is not just not recognized, but such a second is a second that is only theorized about for the purpose of maintaing the ‘one’ of the First but under different terms, as if it is not merely terms changing. 

Hence we have at least some evidence that the ‘one’ which is proposing toward the ‘second’ world is doing so as a sort of magic, a slight of hand: Established on a theoretical theorem that reality extends no further than discourse and that discourse is reality such that effecting discourse changes reality, the one world distracts attention from its target, which is the reification of the one world, by givng lip service to this theoretical second. 

But see; if we have been following my blog, my essays, we should glean that indeed discourse is all there is but it is ones orientation upon the terms that is at issue. The issue rests firmly in the assertion that there is one proper manner/method of appropriating discourse; what i call the conventional method.

Hence we must expose just how the conventional method maintains its power of truth in the face of its fallacy, and this is done by having that whichis second not by virtue of the oppressing assertion of discourse itself asserting its primacy in the place of the displaced one. Thereby does the destruction of God equate and show that the theoretical second is but an object of the transcendent clause, which is to say, a truth of reality established through faith. 

The second, while ressonant in the first, as we see in the essay about Barths comment on Romans, defies the first in its very nature, which can be said in this case to be discourse, but not merely some ‘flat’ discourse, rather what is now indicated by the meaning of two routes. 

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