Being Decay. 

{More notes…”Of Spirit”}

I might put it like this:

With reference to the repost below, in one sense, we’re dealing with just sheer numbers, the number of human beings. And so to talk about decay or thought or the decay of intelligent thinking so to speak, is to arouse a certain kind of nostalgia, a particular longing, while also situating this longing in the facts of the matter from which the heartache arises. The tone may sound like accusation, pointing at a situation to show how it is wrong or incorrect. But in our present ruminations we have moved beyond such polemical absolutes, such transcendental Essential absolutes; we already know that any position is already compromised within the knowledge by which the situation exists.

This is the issue with philosophy, The issue that Francois Laruelle attempts to explicate and describe. Yet he falls into the same problem that he is trying to escape; apparently , he is trying to communicate some sort of secret or esoteric meaning . For the religiousness that people find in his writings is based in the idea that there is an essential linkage that threads between basic universal objective substrates that are not only reflected in their essence through discourse, but further are indicated in there essential truth as things in themselves. The idea that discourse can add or subtract to the meaning of this disconnection is itself a misunderstanding, or for better terms and in terms “of spirit”,  a substantive grounding of the destitution of spirit.

We must consider what kind of experience we are having when we seek an answer in an authors text. If I have a question that I’m asking, and I look for that answer any text and find it, what have I found? What is occurring that the question that arose in me to reference a lack has found its correspondence and fulfillment in the text before me of another author?

These questions and others like them should be the founding questions of a kind of first philosophy. It is the avoidance of these kind of questions that bring the duplicity that some authors notice overtly, and other authors comment upon and notice in passing.

*

Getting back to the initial impetus of this post-

If we can trust a sort of evolutionary history of humanity, where apparently at some point there were quite a few less of us in the past and much much much more of us now; if we can rely upon the idea that there were relatively small cultural centers or groups of human beings that were segregated from each other as they were sparsely scattered across the globe by whatever means, then we might be able to imagine that within each of these groups discourse proceeded to supply an inherently cohesive group identity. So as as these groups got larger, each intersection of boundary disrupted the previous Group identity, such that upon the meeting of two or more groups the identity of group and the meaning of group in itself had to be adjusted. This process and motion we might see has produced a kind of global group now, and in it’s saturation of meaning, the overlapping of boundaries coming up on boundaries coming up on boundaries, and the negotiation of what this means for identity itself, and for group cohesion itself, is it self highly problematic, almost to the point of being unsolvable.

*

These two dynamics can be said to be at the root of the situation that we call reality, as well as the basic substance or issue that more than a few authors of the past 30 or 40 or so years have been addressing. Any other issue that arises from this cauldron of fragmented boundaries is what I call an issue of subsequence. And as well the reason why we can begin to be able to discern as well as describe the difference between two types of philosophy, two types that have been historically conflated into one effort due to the relatively straightforward capacity for addressing the interfacing of group boundaries (or at least the assertion of an ability for approaching, understanding and negotiating definite boundaries). Yet due to our current situation we can find of such two philosophies, what I call two routes, that we can no longer afford, or rather it does a discredit to the progress of humanity in general, to continue in this delusion of a common arena of philosophical consideration.

The point is to clean up philosophical consideration; not to discredit some forms, but rather merely clean up the arena so we can stop going around in circles, discussing and arguing the same points over and over under different terms, stop the unnecessary activity of fending off arguments that obviously are not considering the same (argumentative) object, as well wasting time in the attempt to describe how such approaches are incorrect in their approach (?); the basis of the non sequitur is that the applicant is incapable of understanding the object because their approach is already incorrect, and no form of description is able to gain access to the incorrect base of approach. The traditional categories should be more properly understood as concerning subsequent discussions, for though I am speaking of teleology as opposed to ontological considerations, it is that such teleology actually moves along a different meaningful area, again, what I call, for lack of a term right now, not real. My example is often computers. I am not too informed about computers, but we might discern philosophy as analogous to the different levels of computer engineering. For example: html does function along its won rules of grammar and syntax, and while we might be able to use the same kind of strategies in lower level computing, the language itself in not compatible to understand the functioning off such levels. I propose that conventional-traditional philosophy is a higher level language that proposes to be able to consider and operate within lower level operations and languages. I propose that we need to discern philosophical capacities similar to computer languages, and 1) stop the incessant privilege that supposes a universal access upon texts, and 2) stop being offended at limited access and the obvious limit of the traditional-conventionally taught maxim of a common human spirit.

*

One example of this kind of subsequence: The segregating of oneself upon the occasion of a text, of referencing another author from the perspective, or upon the orientation where the author is supplying information inherently and universally separated or held from that reader. This type of approach is upon not only texts, but is indeed reflective of an approach upon the universe itself (there is nothing outside of the text, but more properly: There is nothing outside of the terms); but keep in mind, I am not asserting or promoting a kind of ‘spiritual return’, some sort of ‘cosmic consciousness’, some suspended ‘true spiritual human essence of Being’ nor some kind of religious Presentism. These proposals are not concerning an ontology of things. Quite different; the concern here is with teleology. I am merely stating facts, and one of the facts is that when such a statement is made, often people will take the statement as referencing a kind of true essential substrate of consciousness. This is the same kind of person, of a certain orientation upon objects, that evidences a certain route; when encountering a text and there is a significant meaning that is come upon, this route already is confirmed by the standard of real estimations and the meaning is taken unto itself to have been gained through some secret channel, as if held in some special alcove, that some mysterious as to yet unknown chamber of being has been opened for that reader, but further, and more significant to the meaning of noticing this view, that this mystery is particular to the individual such that it is a secret such that it is something that is real and yet it is much larger than the reality that the reader had known up till that point. In short, it is a kind of supernatural or esoteric knowledge that everyone is coming upon but often sanctioned through institutional norms, in fact, supported through slight-of-hand argumentative strategies that further argues as it institutionalizes term-object identities, in particular, the clausal structure (term-object) that substantiates that terms relate real novelty (as this novelty it gained through the ‘great unknown’ of intuition (God, for any other term).

This type of orientation is already invested in the inflation of identity, because the route that is most often taken out of that situation is the route that keeps the information secret for the benefit of conveying to the rest of humanity the greatness or the specialness of that person (or institution), the communion for whom was granted this secret knowledge. This is the basis of capitalism, the basis of enlightenment thinking; agents of transcendence negotiating with each other within or on a horizontal ‘worldly’ plane. This inherently meaningful given situation allows for the presumption that everyone in the discussion is being honest, but in fact the hidden platform upon which this honesty appears is itself a kind of institutional allowance for deception. This hidden or withheld aspect is scarcity, the ‘excess’ by which interest may be leveraged against other (real universal) Beings. For no longer is humanity assumed upon a level playing field by this acolyte; indeed the reader that is come upon by such significance is already viewing the world as if it is a place that he or she is supposed to assert their righteousness upon. Hence the group that is made from this type of orientation upon text is one of justified universal hierarchal order. Our current situation is that of settling the scaffolding by which meaning can ethically substantiate such hierarchical norms; this is the condition we are calling the destitution of spirit, the real occurrence of the world. The idea of of ‘relative belief’ marks the beginning of the destitution of spirit because ‘belief’ is the evidence of consciousness in the effort to ‘retrieve’ spirit within the functioning scheme of meaning, within the arena of ‘given’, which is to say, as an effective and thus ‘unquestioned’ object.

Once these norms find placement, then spirit, as a meaningful construct, begins again, to return within the scaffolding as a mark of the beginning of another ‘domination’, of another ‘colonial modern’, that then comes to question itself, again to be left in its destitution. This is the long game, of an ontology that is determined by a teleology that is, for all meaningful (real) purposes, not real.

*

It is a longing because the alternate route of which I speak is that route that knows the assertion of identity is faulty, and yet despite that fault supplies the only route into real human negotiation. The role of such ‘unenlightened’ people is best determined through the granting of truth by its simultaneous revealing of its own fallacy.

Anyways…

Here’s the REPOST:
Death of Culture: On the Decay of Thinking

It is very likely that never in human history have there been as many treatises, essays, theories and analyses focused on culture as there are today. This fact is even more surprising given that culture, in the meaning traditionally ascribed to the term, is now on the point of disappearing. And perhaps it has already […]
https://socialecologies.wordpress.com/2016/08/07/death-of-culture-on-the-decay-of-thinking/

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