The Truth is not on Trial: The Religious Apology for Reality.

Lets see if we can get anywhere.

The issue is Truth. No other issue is significant. Other issues may exist, but then of these questions, the matter of existence is at issue. What is True is not in question; rather, where we have the question “What is Truth?” thereby do we have a misunderstanding of the issue; we have, as I say, the issue of reality. 

Reality is the misunderstanding of the issue, and the perpetuation of this misunderstanding, as it confers a method for uncovering or discovering things, is the effectivity of faith; the organization thereof, is the institution of religion. The working out of what is common, which is to say, the working out of everything that is included, including that which should be included, is the development of a catholic (unitary, whole) religious dogma.

*

So when we say that Truth is not at issue, we are not talking about what may be real, but are specifically designating reality as such: A true thing, The true thing by which all else may be real, which is to say, function or otherwise be noted or be used in the capacity thereof, true or false. This is the same designation that Soren Kierkegaard designates when he says “The universal is the ethical”. So the significant question is always “Is there a teleological suspension of the ethical”, for which Kierkegaard’s answer reveals a particular moment by reflecting unto itself, the truth — not from what is false — but from what is real.

We should further clarify that this is not fantasy. The things of fantasy exist in reality, and through this juxtaposing we find all the various colloquialisms where terms are thrown about with vague and local meaning; e.g. Unicorns are not real, but the fact that she left you is real, et cetera. We have to ask then how it is the I might be able to say such things and mean it in its truth. The answer cannot be that I am reasoning incorrectly or am insane because then we have merely reified the reality that we are supposedly challenging by entertaining what I have to say. If I am insane, then it is because what is ‘you’ is limited in the possibility of estimation, what I call one’s faith. This is an exceptional definition of what insanity actually may be, so far as what is not real might be proposed as True, outside of the religious dimension.

The analogy concerns the user and the programmer. The user is content and free to surf the web and construct webpages and Facebook identities; there is nothing incorrect in this activity or procedure so far as what is constituted of the rule and as it constitutes rules for itself.  Yet, the programmer understands that while such platforms do function effectively, they do not show what is True. Also, as this analogy, this is where philosophy, as a discipline that is supposed to be able to contain a ‘whole’ discourse, becomes clouded in the correlational ontology. We need begin to discern who is speaking to what, and what proposals and conclusions are valid within what frameworks. We need not attempt to further extend this analogy to say that the programmer is likewise caught in a type of ‘web design’ that is the same as the ‘surfer’, for then we have merely negated the actuality of the order of real things; we have affirmed a common ontological arena, which we are finding is nothing less that a religious dogma. This is not to say that people cannot or are wrong to route the programmer back into ‘real’ website estimations, but rather that to do so is based in a misunderstanding of the situation at hand. In this analogy, from the perspective of the ‘surfer’, like Plato’s Cave, the programmer would be insane and caught in a fantasy. The issue is not one of reducing to a common reality; in fact, the idea of a common reality is itself a speculative truth.

It is an analogy; there is not absolute reference to Real things; we already know this. We call this ‘relativity’. It is by this maxim (usually avoided within the discourse of itself) that it is improper to say that ‘discourse’ thus conveys or otherwise determines reality as an essential and absolute Truth of existence, for then we have merely closed of the realm of possibility and bookended it be ‘discourse’. Every time we enact such a procedure, we take another step toward that catholic world religion that everyone so wants to avoid — and yet we don’t; not really (that is another discussion).

So we can say that Truth as Truth is not a function of reality, but reality may designate what may be true. In reality, things, proposals, events, may have and elicit gradiations of true and false, and ultimately the result of having reality be the total limit and furthest horizon of possibility yields what so many want to discuss as ‘correlationalism’ and then the possibilities that can arise outside of the correlational limit. I say that any proposal that says it can arrive somewhere outside the correlational limit is utterly speculative and is thus  working toward a catholic religious domain: The common reality.

We will discuss what ‘transcendent’ means elsewhere.

The current philosophical discussion that would attempt to move out of the correlationalist limit (cycle, problem) is a discussion of religious dimensions. If we are steadfast and rigorous as well as brutally honest with ourselves, it is by this inevitable conclusion that we have the move for division in philosophical estimation.

 

 

 

 

 

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Faith And reality.

“If I cannot rely on the world to be consistent (I do not mean willful consistency) I will not be able to function meaningfully in it.”

This quote from This blog is a perfect statement of what I mean as ‘faith’ that functions for consciousness as a suture that holds the consistency of reality together.

Faith functions as a counter to the truth of things; it holds reality together.

A Brief Outline of the Bases of Object Orientation.

I find often that philosophers love to complicate everything and then turn around and tell you its simple, and then write a paper that uses all sorts of jargon. 😉

I think many philosophers dont even know any more wtf they are talking about.

One might want to say or think that object orientation came about due to various really in depth analyses of philosophical texts. They are wrong.

And this is not ‘realist’ or OOO. It is merely sensible given the matter at hand.

Here is a very unconventional talk, presented in a quite rebelious, anti establishment manner, about not only the reasoning behind object orientation, but also how object orientation diverges from the conventional philosophical reckoning.

(Please bare with the slow start.) 

A Story.

Dave at Big Story Guide is always wanting me to put my critical ideas in a story form.

Well, here’s one for Dave that concerns my earlier post about irony:

 

First, irony. In short: The last thing one would expect. There are mundane comic kind of ironies, and then there also stretches a kind of ‘cosmic’ irony. This last is sort of like the distance that people will ask of us from seemingly aggravating events; like, God is laughing at our frustration, that we need to repose in God and know God has the plan.

The irony that Gods purpose is to bring about its own destruction is of this later type: The purpose is to filter out the riff raff; but that will not happen through any sort of human negotiation or pondering decision:

 

But you want a story.

 

I suppose a good story would start with, say, Juan. He fears and loves God; he believes in Jesus. This is so much that case that all his prayers begin and end with ‘thy will be done’. After a time, or at some time, he begins to see God working in his life. Events unfold in a manner that makes sense to Juan, that God is indeed involved in his life, that indeed he has a relationship with God and Jesus.

 

Then something terrible happens that shakes his faith. He falls to the ground one night after many nights of being incapable of coming to terms with what happened; how God could, after all this time of being with Juan, of showing him the right and the wrong, of placing fortune and consequence in places throughout his  meaningful and faithful experience – how could God allow something to happen that is so terrible, so inconsistent with the relationship, so seemingly random.

So Juan falls to his knees one night in desperation, in failure to reconcile an apparent disruption in his faith. And in complete supplication, asks God to show him the truth.

God then takes Juan out into the wilderness and sends a demon. Juan is quite astonished and doubtful, but likewise is he kinda pissed at God. The demon says, “if you have such faith, then you will want food and it will be given to you. Follow me.” Juan is hungry and follows the demon and the demon feeds him when he is hungry. But then after a while, Juan has fallen far behind, and is beginning to wonder if being fed is so miraculous.

The demon notices Juan and looks back and says “It looks like the food is not fueling your faith well enough; you can hardly keep up!”

And Juan replies, “You’re kinda boring though. There are much more interesting things off the side of the road.”

“Are you coming or what?”

“Why would I want to?”

“You are the one with so much faith.”

And Juan remembers why he is here, and catches up with the demon.

After sometime in the wilderness, they reach a large town, and as they approach the center, any people look at Juan and are amazed at the site. He is dirty, skinny, and sunburned. Many go to help him, asking “What happened to you?”

“A demon lead me into the wilderness. Ive been walking there for about a month.”

They are even more astonished. “How on earth did you survive? There is no streams or food; when was the last time you ate?”

And the demon said to Juan, “These people like you. You can use this to you advantage. Don’t say anything about me and you will become great.”

So Juan said, “God fed my thirst.” And the people where humbled and sympathetic, that he would emerge from the desert almost dead and speak of God. They figured something terrible must have happened that he would’t speak of.

From then on, it got around town that Juan had survived a month in the desert with no food or water for a month. Everyone came to hear what he had to say. All he said was “God told me to go, so I went, and now Im here.” But all the people heard and saw was a naïve and perhaps zealous, disturbed, or maybe foolhardy and adventurous boy, so they had mercy on him, and they restored him to health and he lived happily every after.

So it was that after many years, When Juan was old and fat, with a big house and  many grand children that the demon returned. “Where is your faith now, Juan?”

And Juan recognized the demon and told him, “I have no faith. I had a crazy idea because I was pissed, to take off into the wilderness and forsake my family and friends. I almost died because I wasn’t really eating or drinking anything. Luckily I came upon this town and some people nursed me to health. There was this chick who thought I was cute. I am honest so a store owner showed me his trade. The rest is history. Faith; shmaithe.”

The the demon stood back and in a gleam of light, the glamour and deception of the demon was cast off, and God stood before Juan, and said:

“You wanted me to show you the truth.”

 

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. 

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.  

The Role of the Hermit.

The hermit is a conventional scapegoat. The categorization imposed upon a person allows the conventionally faithful their comfort in reality.

“…the act of insaturation has to provide the opportunity to encounter beings capable of worrying you. Beings whose ontological status is still open but are nevertheless capable of making you do something, of unsettling you…Beings that have that have their own resources.” (Bruno Latour. The Inquiry into Modes of Existence. c.2013. Harvard. Pg 161)

In the pervious post I indicated that I am not advocating or implying a withdraw that could indicate a hermit or an ascetic in the conventional sense. In fact, I go so far as to imply that there is no longer a possibility of such a place, such a status.

While I will at some point show how Latour operates along a particular vector, within a particular orientation upon objects, for now we can begin to see that the operator stays there, where she is ontologically, part in reality yet part not real, insaturated in the conventional assertion of ubiquity, omnipresence and omnipotence. We can begin to understand how I might frame reality as conventional and at that established in faith. For what is unsettling of insaturation is indeed the element of offense that allows for conventional faith to operate, for the conventional route to have credence; Latour says as much but indeed sees his orientation as the only viable route. (More on that later). 

What is still shoved into that outside and marginal (read: unimportant) position, called the hermit and the ascetic, is indeed that which remains to be heard.  But only by those who have ears….

“…Beings who-…keep on standing there, uneasy, at the crossing.”(Ibid. pg 162)

A Preliminary Situation of Latour’s [PRE] / [NET]

The issue that concerns Latour shall be used here as an example of how The Philosophical Hack plays and how it can be applied. Note: Reality is a necessary situation, and Latour’s project, as well as Prof Sassen’s in my previous post,both which   stem toward an inclusion of what is either invisible and or excluded, are already situated away from any previous iteration of such projects, as they are firmly situated in real modes. Similarly, what is real reverberates its necessary determination throughout the conscious human situation, as the working out of historical realities necessarily occurs in the only way it can, its correlational passes resonating identical correspondences as objects. The distiguishable (real) elements defined against the point of contention argues its (non-)ground as a sort of ‘all is good’ site where everything happening the only way it can necessitates its real solution. 

The idea that we must somehow ‘de-theorize’ calls forth the invitation to–as Latours says of DESCRIPTION: …at risk of shocking practitioners…while also VERIFYING that what is so shocking is indeed what such ‘practitioners’ already will know about themselves. 

The gap may be arise to view between the description, as it has been allowed, and those accounts that the ‘practitioners’ exhibit, in as much as they have not been privy to such allowances until they indeed where shocked. {AIME pgs 64,65}

Yet i cant help wonder if Latour himself will allow himself to be shocked, for it seems that he is indeed being the quite problematical participant observer of modern anthropology. I wonder how open he will be, for the hesiation and surprises he speaks of earlier in his book surely should occur for him in as much as his faith is breached. Will he allow it?  

An initial representation that reverberates Latour as it re-presents it (real redundancy):

{written on pg 67 of Latour’s “Inquiry into Modes of Existance. to fill out context — as well to show that at page 67, as this is the furthest i have read so far, it is indeed possible to anticipate aspects of what he will say and or argue, and indeed that his route might only be novel in as much as he makes his argument upon such [PRE]suppositions. Again: real redundancy posited as historical progress} 

  

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.