Category Archives: aphilosophy

“The Philosophical Revolution”

From “Christo-Fiction”, by Francois Laruelle: 

On the next page he then goes on to say 

“one might perhaps speak of a subject … as one would speak of it not in terms of consciousness but rather in terms of a lived of a man, understood philosophically and religiously since it is the material or the object that determines the relevance of our project.”

For a description of this case, and the examples of the problem already resolved, see my book “Nonphilosophy and Aphilosophy“.

And ask yourself: how is it possible that I have said just as much in my blog as well as my books before I had even barely read anything about non-philosophy. Indeed both of my books are described to be concerned with one’s orientation upon objects. 

Then, If you are not already content with the answer you give yourself, then go back to the beginning of my blog and begin to read.

And ask yourself the question again. 

Awareness: part 2

Some one posted a comment to this post of mine, to which I replied, but then I made it into a new posting.

You can check the comments of the original post  here: 

“We will find, inevitably, as a kind, that the only things that change are the objects of our view, and not any ‘essential mode’ of being human. Humans do not change; only its world changes. There is no’grasp’ that links these forms, but that of a present faith, a present sort of ideological religion.”

https://lancek4.wordpress.com/2016/01/12/awareness/

…and here’s my new post: 
Yes. That is one type of essential reduction . Thank you . The furthering question is what is happening that this is not apparent; that is, as it often has to be taught. And more: That it sometimes doesn’t have to be taught. 
The reason why I say ‘one type’ is because there is only a certain type of reasoning that would say that an experience has any essentially true relation to words, which is to say, terms. Where there is an essential linkage, there we find an essential agency, a sort of ‘central and foundational’ effect. But in truth, any word (term) can be found to uphold the same tenants of being. I can say ‘consciousness’, but any term could be used and find the same types of meaningful organization, a same typeof scheme. The example is the Copernican universe. It is not that the sun’really’ exists at the center of the solar system; this is just a mathematical convention that makes easy sense. In fact we could construct models that place any point-object in the universe at the center. Hence, this means that there are only objects. 
The problem with saying ‘consciousness’ and or ‘awareness’ is that one usually tends to associate these discursive foundations as meaning actually foundational and essential things. Hence they are directed toward more a ‘use’ and ‘practicality’ than what should be otherwise an actual truth. For people who need or want a way to mitigate the mental and emotional issues such as anger, fear, and general life difficulty. It is proper then that we can say they are Real,because reality has to do with essential practical linkages of meaning. 
But a more deeper sense finds that there was s no ‘foundational’ or central ‘thing’ that is ‘me’ or ‘my consciousness’ behaving in any way unto itself, that is, as a sort of ‘spiritual being’ that is sufficiently segregate from some world to be able to ‘have’ an effect upon or within some world.

The fact is s that in the consistency that is an unsegregated being, there is still the apparent world there, no matter how I might come to terms with it, no matter what experiences I have about some truth. Ina certain sense, this is what Samraj is saying about consiouness, but if we don’t stop there, we might find that it is not really consciousness at all. 
This then brckons an investigation beyond the mere phenomenon. Because now, all that is left, is being here now, and the doing of it. 
There is a return that occurs though. Once we get beyond that fantastic experience of some intervening deity, move past the awakening of the divine center, we are left with an experience that is somehow more than the experience, what can be said to ‘exceed’ what could considered human experience. 
But we must be careful here: What most often and typically occurs with this move of excess is an impossibility of meaningful reconciliation. Rather; usually all one is left with is a back pedaling to either (now) Real Things, aka empirical science , ‘speculative’ imagining, or a kind of spiritual fundamentalism. But both of these as part of the same move, or the move of the same, mere reenact the repetition of the terms of theoretical discourse, and will end again at the same points.
Hence, what is actually excessive is a kind of historicity where two routes of the knowing human being are exposed, two routes that do not reconcile in reality for a ‘more real’ or ‘more true’ truth.  

Object Orientation and the New Realism.

Adding a comment upon the previous two posts: 

it should be no wonder that there is no more overt questioning of how we are to go about things in the world: We have to buy and sell stuff, material. It appears the young generation had just accepted this without question where the grown, if there was a question, they have just capitulated. This is the New Realism: An automatic acquiescence to the reality of material objects. The theorists don’t even offer a why or a reason how they were able to negotiate their thoughtful philosophical world to come to this new object oriented reality. They just did. Besides, true to the Object Realists proposal, they are just following the route they established, which is that they should be allowed to be an authentic individual. So this authenticity is thus purchasing power; marketing, positioning, proposing , rhetoric, sales, products, commodity. And they do so in no uncertain terms by simply deciding that they are bored with the Cartesian/Phenomenal subject. So hey, who can fault them for putting forth a marketable product as legitimized theory?  

And part of Bryant’s great idea is that this determination of objects occurs in such a way to allow them to have a place in the world where they ‘can’t help’ but produce theory that says they are determined in what they can do, are or otherwise are being/producing. Amazing.

I wonder if Bryant himself will notice that his Material Unconsciousness is just a half step away from having a sort of communion or intuition of the purpose of a sort of transcendental agent. For, what is the difference between a God that we o ly partially can know, that presents us with situations wherein we choose our path, but that is ultimately ‘God’s plan’, and a Material Unconsciousness where we have choice except that we don’t notice that the situation has been set such that we indeed always only have one choice, determined in our movements ?

It all begins with Aphilosophy. The move into the object is based in a denial of the situation, for it is the situation of real meaning that has lead theorists to ‘the last’ contradictory place, such that they can only now function, that is, make theoretical capital, through denial. 

The Aphilosophical route will expose the foundationless positions these New Realists are contriving: It is a discursive fad that leads back to a re-establishment of a transcendental causal agent. But this time, within a truely universal ‘catholic’ world religion. 

Post-modernism’s Worth. 

When we are too close to an event, we talk about it as from a distance. That is, what we say is automatically distanced from the event, a maximum distance. The event is thus, by this occurrence, an object. As opposed to our psychotherapeutic model, the closer we are to an event, the more dishonest we are about its true bearings, that is, the truth of the matter, why it is that the (the wholeness of the) event has occurred the way it has. The impetus and the reaction can be come upon as an included item, a truth in-itself, only when we are distanced from the event. The truth of an object, as opposed to the True Object, can only be viewed in its truth from a distance. The equation is thus of inversion, of ratio.

Here then we may have a basis upon which to properly view foundational post-modern writers, namely, Derrida, Deleuze and Guittari, but others also.  To wit: Their descriptions were from a basis too close to the event, such that they attempted to quickly and finally establish a ground for the event; the event being thus so profound and significant, they were compelled to offer a reason.

They were not wrong, only rash. 

It is analogous to an explosion. We have now the data from the explosion, having encountered it ourselves, but also come across the initial first hand rationalization and fact crunching reports of the explosion itself – with that, subsequent explosions, and now the reports and experience of the aftermath(s) of explosions, we can now safely report upon the truth of the whole event. 

ISSO – International Summer School in Ontology (some comments)

I respect Terrence Blake. He has a capacity for thinking upon things that I do not. I am limited in my thinking.

Here is a small query essay that I posted as a comment on his post. I respect what I would call ‘the common humanity’ effort, that is based in and seeks to help the most people as possible. I respect that route.

But I am more about those who cannot be helped, or rather, those who are outside the purview of the proposed effort that addresses everyone.

Here is my comment that addresses this issue as it seems non-philosophy can be concerned.
******


I wonder if you are familiar with the theoretical-theological basis of Alcoholics Anonymous.


Without getting into the issue of the specific problem of alcoholism and any proposals of solution, I will offer you a synopsis of the foundation of AA as it appears to relate to your issue. I hope you might be able to see the correlation I see.


AA began upon the General Christian notion of saving grace and the idea that one must get admit the issues of oneself in order to gain this grace. AA can be said to be a direct descendent of the Oxford Group, that arose in the late 19th century; it proposed to deal with the overwhelming and unsolvable problems of individual people.


There are 2 recognized founders of AA: Bill Wison and Doctor Bob Smith. The Book of AA, and thus its solution, says that alcoholism may be relieved by the grace of a higher power (God).


The relevance to your essay is with the experiences of each of these men and how AA came to endure as the program we know today.


Bill Wilson, who wrote the book 20 years after its founding, who was encouraged by the other members to do so, had a sudden spiritual experience that relieved him of his alcoholism.


Dr. Bob, as he is called, did not have such a sudden experience but instead had to struggle with the desire to drink, as he admits, for 2 and a half years, during which time, as he reports, he worked what will become the ‘program’ of AA, the 12 Steps that he and Bill had taken and adapted from the Oxford Group’s 6steps, but at the time, they just had ideas and the Bible. I will list these just as a curiosity (the 12 steps are well known):


1) complete deflation
2) get honest with self
3) get honest with another
4) make amends
5) help others without expectation of return
6) pray


The significance of these steps and AA in general to your idea that non-Phil may be a process rather than a state is similar to the foundation of AA.


The message of AA as Bill Wilson would have it, as noticed in their book, is that the alcoholic condition can be removed. It is clear that Bill did get the idea of ‘coming clean to God’ from a friend of his who was an Oxford Group member, but there is no real indication that his alcoholic condition had been removed because of any Steps. Bill reports that he was in the hospital and had an experience that removed his desire to drink, a condition that had never existed before, i.e. he would always end up drinking.


Bill met Bob on his first business trip after he got sober. He was bored one evening and alone, and was worried that he would drink and so decided to use the Oxford Group’s idea of helping someone in order to not drink. He found Bob by calling church directories and asking if anyone knew an alcoholic he could talk to.


They met. They talked at length. Doc Bob though Bill had some good ideas but that’s all. It was not until he drank again that he real considered the Bill might have something. Then the two of them stuck together and went to hospitals to find alcoholics that needed help and read the Bible.


The point I am trying to make is that AA is founded upon 2 apparently different types of experience. Bill who’s condition (state) had been fundamentally altered, and that no method or process was responsible. Doc Bob had no sudden relief of his alcoholism; he had to trudge daily in a struggle not to drink, but that in doing their thing, he emerged over time having the urge to drink removed.


It is the Doc Bob experience that the overwhelming preponderance of alcoholics in the program know and adhere to as the ‘program’ of AA, and it is really the Doc Bob idea, experience and application that is responsible for the appeal and continuance and endurance of AA.


Hence, there is a simmering but ongoing issue within AA. On one hand, there is the ‘God of your own understanding’ idea, where basically ‘all is good’ so song as you want to stay sober and are trying to. This amounts to the entirety of the ‘self help’ reduction common to the whole meeting-recovery-psychology process.


On the other hand, there is the “fundamentalist” ideal that sees the point of the steps as a spiritual awakening of the type that suddenly removes the condition of alcoholism. And that the Steps just need be applied correctly and rigorously.


Of course, I hope you can see how each of these approaches lend themselves to a general confusion that inevitably leads back to the ‘it’s all good’ premise.


The point I intend to enlighten is that the state is not the method, but it is the method that always wants to include, explain or otherwise reduces the state to its, the method’s, domain. This is such that case that even those who might have an inkling of the state, still attempt to methodologically reduce the state to a proper methodological situation.

AGENT SWARM

International Summer School in Ontology coming soon: 24-29 August 2015, Grado, Italy: “Six days course with six leading philosophers addressing the contemporary debate on ontology”.

There is a very interesting line up: Giorgio Agamben, Francesco Berto, Ray Brassier, François Laruelle, Paul Livingston, Davide Tarizzo. Some pdf summaries of lectures are already available on the academia.edu page.

The titles of Laruelle’s lectures are:

1) Introduction to Non-standard philosophy

2) Marx with Planck. For a quantum Marxism

Some people might be puzzled at the very idea of François Laruelle participating in a Summer School on “ontology”. After all, he is known for a position that sharply limits the utility of traditional philosophical vocabulary, and that seeks to propose more satisfactory vocabularies. I argue that this concern is more semantic than substantial, an instance of a new logophobia,. This context-blind attachment to words would impede cross-continental understanding if allowed to flourish unchallenged.

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The Impossible.  Part 1. 

The impossible can be discovered along many significant vectors of reality as limit. The particular discussion that contains or otherwise accounts for the various vectorial meanings is ironic; it is the event that begins the count, that can be said to to be a basis upon which a linking of meaningful terms is made that presents the truth. That by which irony is informed, due to its unknowable prior linkage, is impossible. What is possible is made upon the meaningful linking of the event which places it among other events in an eternal conventional relativity of True Objects. In reading this essay, one might understand that while it addresses a particular discourse, it explains many. When discovering conventional limit and the situation concerning reality, one thereby begins to understand what true agency can be in revealing reality’s counter-partial not real situations. * The search for truth through a negotiation of objects, or limits, establishes reality; if we are seeking a truth that is not negotiated then we must no longer attempt to discern what is more real. The assertion that there is some article of knowledge that is more real than another is of conventional faith, which, as we may have seen, does not find the truth, but only the True Object, the object of faith. For the conversation to mean anything beyond merely repeating what was before, it must be about effects. * I cannot deny that to believe that there was a man, who actually was the son of the most high and true god sent to earth, who actually existed as a human 2000 years ago, for whom the Gospels are a history of, is an act of faith. In fact, it is difficult to believe this, so to believe it must be a truly significant feat of faith. For me, it is absolutely incredible, and perhaps, I admit, this is exactly where I do not have faith, except that it is an article of a type of faith. Yet I can, in good faith, believe that it is possible to have faith in such an idea. Because I can have such a faith, I can also see that the faith in the article presents a dubious situation. My faith in the Idea of the idea is not troublesome, but the process of understanding the Idea can be. It is the one of this latter faith that has made a choice of a difficult path, as I said, to believe in something that by a certain standard is incredible; hence requiring the choice to have faith in it. The redundancy that is denied through the standard brings the nobility of requiring faith; it brings the incredible to its stature of needing faith, and a resultant choice. But by this same criterion, the incredible, I submit that there is an even more difficult article to choose to have faith in, since in order to have faith in this alternate article, the standard, one would have to choose to believe that he has no choice, for the standard is what grants the situation of choice, in that one has no choice in that he has choice, or must be choosing. The faith in the article that presents a situation of having no choice likewise then requires that the idea of faith be relinquished, since the act of faith itself is based in choosing to believe something incredible. Here then, we can come upon a duality that presents the incredible as something one must have faith in as opposed to that which one need not have faith in for it to be true, such as, everyday reality. In this way the object of faith is understood as exceptional to everyday reality, but the incredible is still possible. It may be just barely possible, but it is possible enough that faith is required to believe it; that is, it is still believable: The standard is given, does not require faith for it to be true, and the incredible requires faith. The significance here is that it, the situation, is not impossible, for it is the impossible that is truly difficult. Yet once what is really difficult to have faith in is realized for what it truely is, which is the standard, then what was once incredible no longer requires faith for it to be true – but also the reverse. This is to say, the standard that is true allows for the incredible that may be true through faith, but what is incredible through the terms of faith, the meaning of what can be incredible, is brought by the terms of the standard; hence, what is true regarding the incredible is nothing more than an extension of the standard, and thereby what is of the standard is likewise or consistently come upon by faith. This is the transitive set. The real difference allowed through the standard for the incredible is exactly of faith, but this, so far as the standard becomes true through faith, is a step into the impossible, the absurd, insanity. The common standard of reality is granted through faith; this is impossible. * To believe that humanity exists along some sort of continuous thread, that the past and future can be a part of this thread, and that human beings are set upon this thread with a certain fundamental condition that at once is of a same type, inherently and innately discrepant, ‘sinful’ to use a term, such that a figure was or is set upon or within this thread so as to draw all sinners unto itself as relief for the condition – which is to say, this first condition is but an ‘eternal’ condition, against which a second condition then also shows itself: that human beings are involved with a movement of progress that gains its quality upon the first condition, where the resistance to the first condition defines the situation of the second – this is a development upon the point of contention as I see it: the significant difference between what calls for faith, and what is truly impossible. Jesus can be viewed in the forgoing two ways against each of two conditions, and this gives a quadripartite; the eternal condition of duality and its reconciliation or removal, each applied to (A) and (B) below, disseminates as follows: A) Jesus the actual Son of God, actually manifest as an individual human being 2000 years ago. This figure is clamed to be able to absolve human beings who exist at all times subsequent to his moment, of their inherent sin. Jesus thus has eternal power despite the passage of time. The individual existing at any time always has the potential to access the eternal Jesus through choice. They become saved regardless of the actual historical condition of progress as it has moved away from Jesus; time reveals humanity dealing with Christ in history as it progresses to rebuke him until its greatest despair, when Jesus will return to save that humanity. The basic idea is that of a confused or aggravated individual extrapolated in history who comes to believe in Jesus and is thereby relieved of his aggravation. This aggravation can be called ‘sin’. B) The human being exists within no actual temporal sphere. The functioning of consciousness behaves so as to allow meaning of reality. Reality is thus not separate to what meaning is had of it. 2000 years ago is a situation of consciousness, a particular formation or construction of meaning by which other things have real relations; no 2000 years ago exists beyond the scheme of meaning that would understand it, and in the understanding of this condition as a mere condition, 2000 years ago is actually ‘happening’ now, in consciousness, as meaning. Jesus is the human being who has ‘awakened’ to his existence. Jesus thus is the figure representative that indicates in words the situation of the human being who likewise has come unto his existence of the eternal moment, as those who have likewise such knowledge ‘hear’ the words of eternity, that is, of describing the same atemporal condition. Once such words are heard, it is because no other meaning could have come forth from existence, and this is to say that one has no choice in the meaning which he has gained from the words. Yet, typically the individual of reality sees it through a lens of historical time that exists in actuality, one thing arising from another, contingent upon actual conditions of things moving in essential time. Ironically, in such a state, the individual is ‘aggravated’, is in ‘sin’ due to the mistaken ideas of reality, the limit that is the reasoned and knowable aspects of reality, so while it seeks really its own existence, it perpetually and continually puts it off in seeking into temporal things, thus creating the world, but also by mistaken default, creating the condition of being divided unto itself, this condition that is capable of arguing an actual Jesus individual God-human being that bridges the unassailable gap, the condition of (A) above. This dialectic brings us to a situation where one might say that these two versions are equal in effect, where both (A) and (B) can be understood to account for a lack, in (A) by Jesus, in (B) by the potential of knowledge, but I must say that where (B) appears as a more comprehensive account of what is represented, it also seems to bring a reasonable defaulting – in the extreme case – to (A), due to its similar limit. (B), though it may seem more appealing, does thus not seem to solve anything since it develops a polemic with (A), which, in the last, is merely repeating (A) in different terms. At last, then, (A) seems to me not to work; again, it is insoluble, for this reason: The effect (A) appears to reify and maintain the problem, since the individual is still left to his capacity or ability to believe, which then apparency compounds the problem because the believer still vacillates in moments of question, willingness, and perhaps sinfulness, basically over their own inadiquacy. And it seems even one so devout in his faith is only so through selective denial, who then gets angry at what offends his faith, and who cannot help but turn a blind eye to logic that would show him where his belief may be lacking. * What ‘Jesus’ (as I develop both possibilities, A and B above) accomplished might be described in this way: Below, items (1), (2), (3) present the possibility that what is impossible lays in an absolute polemical relation to what is possible, the principle of exclusion, or being a part; item (4) is thus impossible with reference to the first three, the principle of inclusion, or belonging: (1) The dual understanding of (A); (2) the dual understanding of (B); (3) the dual understanding of (A) against (B); (4) the understanding that includes these three possibilities. Which is to say: If, either, either A or B, or, either 1 or 2, then 4. In short, we have moved from the ‘either/or’ possibility into, what I call, the ‘if/then’. To explain; (A) is that of admitted faith that claims the actual Jesus as God Christ; (B) is that not admitted of faith that claims Jesus as part of the negotiation of reality; the true method of knowledge will bring understanding of truth. (1) is the duality inherent in the consequence of not having faith, i.e., going to hell, say; (2) is the duality inherent in the consequence of having faith, i.e., that we do live in a progressive temporal causality. (3) is the either/or condition that argues the veracity of either (A) or (B), which is really, (4) the inclusion of (A) in (B), which is the standard of non-philosophy as method. The problem lay in the situation of (3), which defines the polemic of faith and establishes the true within reality, the preliminary (4); reality, while admitting faith, does not require faith. Faith thus belongs to reality, but reality does not belong to faith. The event is reality and faith is included in what may constitute the event, or the count that was initiated as the event. But what we have in the method of non-philosophy is a restating, a repetition, of either/or. The methodological event of non-philosophy poses its limit in the Real even while Laruelle attempts to disperse the Real from its object; yet to distinguish what becomes the non-philosophical philosophical object, we should not propose a ‘one-in-one’ because then the ‘unilateral duality’ becomes an identifier of limit, of a knowable true object, another philosophical object – either that object or this object. This feature of non-philosophy evidences bad faith; thereby we can have his Gnostic base, as well as method. To assert or otherwise argue a Real overdetermines in the last instance the meaning of convention, which is, in the first, a progressing knowledge or order of true objects, which is, in the last, merely another assertion of faith, merely another repetition of ‘either A or B, and 4′, the eternal linking that is the critique by the differend, whereby no progress is made beyond (A,B). It is no wonder that Laruelle expounds upon a ‘Future Christ’. Yet, where non-philosophy presents and does not represent, there and only there is ‘if (A,B) then 4’, there is the impossible; here is aphilosophy. The object has become the occasion of the condition by which I can exist in reality. The argument for truth that seeks what is more real resides in the confines of which Jesus is part and only possibly significant. Here, the state of reality I call ‘convention’. The impossible move is to see that what is of choice (A,B), by virtue of the impossible, requires or is otherwise constituted by a faith that cannot but be situated in the way it is by the standard for it to present the object of faith, and in this, involves no choice. Yet if I have somehow chosen the impossible, then that by which I may not have chosen requires faith. Jesus, in this way, can be said to have achieved the impossible, but where this is possible, Jesus is not necessary. The irony cannot be overestimated. * But wait, there’s more! Always more – but nevermore.