An Attempt at Discussing Some ‘Disparities’: Terrorism, Religion, Truth and Belief.

Taking a cue from Amorinblog, I am making an attempt to speak to the notion of disparities. Lets see how is goes.

 

What is terrorism?

When we think about the activities of terrorism, a marginal view might situate terrorism in terms of truth. What we have with the possibility of terrorism is a function of truth, or “true-Being”. In the consideration of what human beings do, we should not ignore or set aside this aspect of truth: Truth is Being truth. To set this function of human consciousness in terms of ‘belief’ merely reifies the Western colonial construct of subjective centrism, a construct that posits free will and choice in an absolute context of the ability for the subject to align itself with a transcendent course, such as we found in the American context “manifest destiny”. This is to say, we ostracize such “pre-terrorists”, people who might not have becomes terrorists yet they did, through the ideological matrix of the self-referential ethics of choice to say that the one who is a terrorist is choosing unethical behavior;  the native tribes of the western northern hemisphere were for most purposes to the early American government, terrorists in every light, even though we understand now how the American “post-colonial” period was an unethical act (still we do very little to repair the wrong). ‘Choice’, and correspondent terms such as ‘free will’, can be understood as a Western liberal code for creating antagonism in the world, an aggravating aspect of Western capitalism and its war machine.

Yet see that the question is not one about an essence of choice. It is practically nonsense to suggest that we do not have choice. But at the same time, if we do not recognize a dual aspect of consciousness, then we always stay within the ideological paradigm of an absolute ethics despite how we might want to situate or define any other liberal ethics of inclusion; we will routinely stay in the unity of consciousness that is able to consider parts of itself, parts it conceives, the unity that appropriates plurality to its uses. Reflection, in this way, is misunderstood axiomatically to be witnessing something outside of itself. As part of the liberal ethical front (and I mean this to describe a kind of Western impetus, a certain manner of coming upon reality) we should not worry so much about what others are doing, in fact, we are only able to understand such ‘other’ through this antagonistic orientation that is first and foremost based in worry, fear, and philosophical resentimentOurs is based in a contradicting antagonism, and our plight, as well as our ability to act, is based upon a cognitive platform of reconciliation in knowledge. We have then, as we are, to deal with our own BS if we are to ever stop jutting forth to then recoil in the usual modern oscillation of the war solution. In an odd sort of reprimand, the very idea of enlightenment typically does not translate into domination through war; no wonder colonial-exploratory Europe had to see other non-Europeans as ‘less than human’.

Two things here: This is not a argument against war or that we should not have war; this is not an argument for pacifism. Neither is this a suggestion that we should (somehow) withdraw from interacting with others; the point is toward an ability to be honest with ourselves about the situation at hand. As part of an ideological situation, we indeed have a front line; we cannot but be involved with a partition, of sorts, whereby we face and have confrontation with those aspects of the world in which we find ourselves. To move this understanding into any sort of utopian theme of ‘universal peace’ would then be to set aside our moment, our modernity, to basically negate our moment into a whole past to say then that all wars and conflict in history arose due to these constraints, whereas the truth of the matter is that which arrives only within our modern situation as wars stemming from these defined antagonisms: Basically we identify our moment by establishing the contradiction in this context. If we are ever to realize (which is to say, understand the truth of) our situation, then it seems the manner must take place within as the contradiction that is outside of the ideological or mythological construct, a situation that is not accorded to the construct to be thereby abstract (it is indeed occurring within the norm) but, is rather marginalized to the extreme, actively being withheld for the purposes of maintaining a particular kind of reality (ethics).

This is no longer a critique of meta-narratives; such a critique was still occurring in the antagonistic space, a space that could only be resolved through various ‘faiths’ that resolve the modern contradiction (the Deleuzian “Zen”, the New Age Spirituality, the Eastern Karmic cosmos, the “Christian” denominations that are not properly Protestant nor Catholic, and other discourses that take place in ironic suspensions). We have found that the critique of meta-narratives was how a particular ideological state perpetuates itself through ulterior colonialist motions. The Postmodern (but particularly the subsequent ‘method’) thought itself as an exception to the metanarrative, and used irony to suggest its difference, but we found that it merely supplied the ‘final’ narrative to substantiate Capitalism as the ground of real discourse (the “postmodern methodological platform”; see Lyotard “The postmodern condition”, and “The Differend”: The demand for a ground of real veracity, a limiting of irony, calls forth the criterion of ‘efficiency’ that brings about ‘experts’ to define what knowledge is valid, which knowledge is allowed to be considered as true, as well as the reparations that will be made to that aspect of knowledge that was excluded in the interest of efficiency.) But we were not done with irony, that is why definition is insufficient to bring about decisive changes in ideology; hence the various philosophical reconciliations for identity that we find all over the internet, and hence the instigation of a divergence in philosophy.

(Note: The question for divergence seems to be noticed. What others have been trying to do with ‘non-standard’ ideas and such, I simply address directly and say I am a philosopher and this ‘other’ manner of philosophy is still true as it can be identified thus conventional because the orientation upon objects by which it addresses things to gain its veracity. We do not speak from the unitive philosophical paradigm but rather admit that such a paradigm exists at least in parallel. Only one kind of argumentation exists which can reduce all signals to a single matrix, and that is the conventional philosophical route; it does not propose that it is capable of doing this, and that is why we are able to identify its mode with nothing. As I have said elsewhere, we are dealing with the instance of what stays static while something else changes, a calculus, of philosophical reckoning. What has withdrawn has indeed withdrawn beyond all argumentation: It has already been established. As well, any further argumentation is superfluous, redundant but indeed real and valid.)

So this is also not a critique of such identities. It is a describing of how humanity functions; we should not expect such understanding will change our behavior. It indeed will bring about or be involved with some sort of change, but the change will be related in a particularly real manner that seems to be able to avoid the truth of statements and yet likewise be able to argue effectively for how the truth is not what originally was there (a mistaken intension of intentionality). Neither is this a pragmatics, nor a promotion of a way into praxis. This is analysis, a possibility into a beginning of a science that has been brewing for some time (time is not the issue). The fact of atomic interactions is related to the war machine only through incidental, circumstantial yet real discussion, negotiation and argument; the science itself dealt only with the interrelating of factual situations, itself as a founding term that actually departs (instead of merely feigning departure). When we rely only upon a determination of human activity through this former method (of the circumstantial discussion) we arrive at never having the bomb built in the first place, no nuclear energy, no astrophysics, no understanding of our sun or the solar system, etc. No wonder there has been an effort to get back to the “pre-modern” Real thing.

We thus have now reached that point of discernment, an ability to deal with the being of human without recourse to incessant mythological justifying defaults that reify the free intuiting agent of transcendence. Thus far, we have not had a scientifically philosophical way to gain access into what human beings do because we were too busy doing it, busy using the manner; as an analogy, we’ve been like astronomers who have been looking at ourselves looking at the stars thinking we were actually looking at and discussing the stars: Through this approach we can only get so much information about the stars. The most recent of this manner is what we could generalize into a category of ‘Enlightenment’, but other categories that need be sorted are ‘State’ and ‘Capitalism’, among others, and “Neurophysiology” is not one of these primary aspects at this moment. We do not know yet how these function for human beings; we have only been using such categories in a proposal to find out how we might Be, indeed, using them to Be. In our finding this out, then, we have reached a kind of apogee in mythological function: Coming upon such self-reflection there by understands such knowledge as a means to enact, what is now/then seen, as a Truth. Only when this occurs does a moment arise by which to view through a larger frame of what has occurred. It does not occur through any choice in the matter, but indeed functions to begin to detract from itself.

From this moment we might be able to understand what ‘Terrorism’ might be. The first order of business, though, is to dismiss oneself from the reflection of identity, and this does not occur through any choice of free will. As I noted above, this is not a suggestion to indicate that terrible things have not occurred throughout human history, or that we can identify some essential human attribute or psychology to thereby alleviate us from such terrible occurrences. This is a description of what role Terrorism is playing in the reality of being human: Terrorism, in a large sense, is the antithesis of free will and choice; quite terrible. Psychology, at this moment, is too overdetermined in solution to be able to ponder a fact that does not move toward choices of human solutions; there are too many human issues in the world for an institution to consider bare facts; all such facts are ideological and political arguments that function as platforms by which to enact a possibility of real solution. It does no discredit to such psychological method to point out what it does, though, but the reaction that would take such a description as indicating a fault of psychology, or as suggesting that psychology is incorrect or wrong, is missing the point of fact for the sake of its ideological purpose, which is to rely upon the self-evidence of its teleology of real solution. Science concerns facts; real solutions are of a different order, of a different moment. And such moments are not, or at least do not have to be, at odds.

We thus make a proposal that seems almost a truism: Terrorism is the act that takes place from an ideological point of exclusion; terrorism exploits points of access.

I have suggested above that the idea (ideal) of human ‘belief’ is a manifestation of an ideological lack, a founding term that is supposed by the constituents of the ideology to account for what lay outside its purview. It is a colonizing ideal: Belief. Again, in this conceptual moment, we need separate ourselves from the notion that human beings all throughout history have been having beliefs. We are not concerned with what history might have to say about what human beings might “have been” believing (for indeed they were); that is of a different order of analysis. What occurs in terrorism is that the open door, that is supposed to be welcoming and inclusive of various human capacities and manifestations of belief, is not being taken. There is something about the welcome that is understood intuitively and innately to not be welcoming; to wit, the sensible response: My belief is not a belief, it is the Truth. Regardless of how we wish to emphasize our open ideal, in the case of terrorism, it has not worked, that’s why such acts are “terrible”, because they make no sense, they occur outside of our sensibility, our ability to make sense. Our sense of it is 1)that it is terrible, 2)unethical, 4)insane, 5) inhuman,6)of a ‘bad’ sort of religious fundamentalism. Perhaps we even make sense of the people’s acts patronizingly; they are ignorant, they are delusional, they are uneducated, they have been raised in an intolerant culture, they are the product of ‘bad’ ideology or psychology, they have been brainwashed. We cannot dismiss that any of these disclaimers may be the case, but for the act itself, especially individuals who willingly and with intent sacrifice their own lives in the act of terrorism – how else are we to make sense of such acts but through the unitive aspect of consciousness and its humanity that has good and bad psychologies accompanied by ethical mandates ? One cannot choose to escape their reality.

In these kind of reckonings there is no consideration of, as Alain Badiou has said, “difference as indeed different”, in other words, there is no considering their position for what it is in actuality, which is to say, as indeed a Truth that does not reconcile or fit snugly and comfortably in ‘our’ ideological nest. Indeed; I recently heard of how Donald Trump approaches foreign policy in a way that is different than what America has historically: Instead of attempting to defeat authoritarian regimes or dictatorships, reprimanding them with trade and alliance penalties, like the monarchy of Saudi Arabia, Trump approaches other nations on their own ground, allowing their political organization to function in whatever way it does so long as it does not interfere with American interests specifically. This appears very much like a situation where what is different is engaged with in its difference. How ironic that the person who so many in America see as contrary to American interests would be the person who would take an approach that can appear philosophically sound? I doubt Trump is that smart or educated, but it goes to show that we are not speaking about practical reconciliations of thought and action, but indeed a scientific description of the situation at hand. Could this be an indication of a possible beginning of a philosophical science that does not answer to conventional philosophical method?

Terrorism occurs at points of access. (Side note: The paranoia that often arises out of the consideration of an actual Artificial Intelligence develops the very point of access that an A.I. would be able to take advantage.) Terrorism is the revealing that access is not automatic nor guaranteed by any sort of discursive item, and that access now must be authorized (by experts). This is not homicide or murder, in as much as those events target individual people for specific identifiable reasons; e.g. Sam hates Pablo. Of course, we could see some similarities breaching this codification in the U.S. legalizing the corporation as an individual person: The experts tell us now that the human being is an incorporation, and not the other way around. It is not that corporations have become people, its that people must be incorporated to have ‘free’ access. In this sense, then, “in the name of (the True) Islam, I kill a number of symbolic representatives of the Christian West” is murder because this individual is incorporated (with an institution called ISIS, Boko Haram, Al-kaeda, Neo-Nazi, Free-Speech Movements, Pro-life, Black Lives Matter, whatever.. ). The irony, and the evidence that such terrorist groups see themselves through the lens they wish to destroy, is that they are asserting their freedom of access, pointing out the contradiction inherent in the (Western Liberal Capitalist) liberal mind set. This is the divine beauty of Capitalism: Its apparent omnipotence. Those who are not terrorists are those who are definably and axiomatically free to access: They are born incorporated: Nationalism has ‘bred’ itself into an offspring. Of course terrorism is insensible: How does one make sense of an act of assertion that positions itself against something that is already inherent to the act itself? This is the contradiction as well as the blind spot we find also involved in the critique of race relations. How much more non-sensible can it be for those who must behave through such ideological mechanisms? But this is not an issue of knowledge and education as much as it is what is occurring. The fact that such marginalized groups would have to speak about how to gain for themselves basic and inalienable rights is just about the most ridiculous thing that could occur given our ideological ground. Might the ‘terrorist’ actually be more sane??

This is not my position, necessarily, by the way, nor am I arguing anything about what sanity might be. But, an analysis of a situation must be able to point out facts about the situation if we are to get anywhere: Speaking about or describing what is offensive should not be taken as an argument for that which offends. A person of color is not asking me to change my skin color, reject my heritage nor deny myself as a human being in the world; she just asks me to be open to facing some harsh truths that come from outside of my ability to reckon on my own.

Identity has been taken to a further extreme, perhaps as a counterpoint to the extreme absence of sense that the act of terrorism evidences. I am not going to make an argument against that kind of reckoning, but only point out that such situations are about the political order. As to facts, if I may take the Islamic Terrorists as a case example (though we could put this analysis to any so called Terrorist), the suicide bomber is not targeting specific people, in fact, the hatred is entirely ideological (as I said): It is not Burt that I hate but that Burt is American, and he is not so much an American, as I reestablish the Truth of my sense, the sense of Truth, and re-appropriate to assert the Truth, as much as he is an Infidel. The point of access is a symbolic act against symbols, the scheme of which, on the part of the Terrorist, functions to reclaim conceptual territory (see my REBLOG post about conceptual territory) through lumping the antagonist into the counter-partial founding category by which a closing is understood as an opening (an act of faith); the corresponding ideal of the West is ‘belief’. The point of access is exactly the gap that opens up with murder without personal motive; the personal motive is the successful attack upon Truth. It is no secret that the opening for belief allows for all sorts of ethical compromises that brings into question every ‘belief system’ that functions under its umbrella. Only in the “blasé” attitude (Walter Benjamin ?) that accompanies the pursuit of real identity may someone have a valid ‘belief’; one must suspend their ideals in ‘nothing’ in order to ‘really believe’ (or to have faith). It is this kind of nihilism that is terrified by someone who is willing to die to destroy even the smallest piece of the antagonizing ideological leviathan; the transcendence that accompanies the modern nihilism is of a different sort than that usual Western ideal that places religious thinking in the category of concern with a transcendent ‘creator’. The Western religion of nihilism (the state of belief) cannot bring itself to have any sort of passion strong enough that would allow itself to willingly kill itself; how ironic. Here we even have the beginnings of a philosophical explanation of addiction, as well as the reason why it has reached epidemic proportions in America; but as well, a possible explanation of China and how it becomes present in the West.

The point of the terrorist act is to destroy the antagonistic state, the state that directly confronts the Truth through the ideal of human belief (the ideal of ‘belief’ is a singular ideological Truth). The terrorist act thus is an act that is already admitting what it is losing; like the Kamikaze fighters of World War 2 Japan, Japan had already lost the war, but would not admit it. Slavoj Zizek speaks of this kind of ideological instance in the analogy of the cartoon character, say, Wile E. Coyote, chasing the road runner off a cliff, running out into the air. Coyote does not fall until he looks down and realizes that he is standing on nothing, and even then, he has time to wave good-bye to the camera. The interesting part of this, though, is that the terrorists are already a part of the ideology that they are terrorizing, because they are already admitting that this antagonistic state has a claim in their Truth: They are fighting against the ideal of belief, an ideal concept –like that which is unstable within Anslem’s argument for the proof of the existence of God, — that they already and inherently understand; we might see the contradiction suspended in the terrorist act in as much as they destroy their own lives in the process of attempting to destroy the whole of the antagonistic state: A ‘not-life’ for a ‘life’.  Likewise, they know that their act will not actually destroy the whole of the infidel’s kingdom, but perhaps (who really knows) they ‘believe/know’ that their act will cause some sort of cascading event of collapse, as their disruption in concert with the ongoing series of disruptions will inevitably achieve their ideological goal, which is to dispense with ideology (as belief). We might see again a similar ideological activity in the events of Helter Skelter, ,where the murders of Hollywood celebrities would instigate a race war. Such antagonisms supply the fodder that ironically sustains the Capitalist ideology.

Terrorism could be marking that point when Capitalism has run out in to the air; perhaps it is now waving to us, but I doubt it. If I have to summarize the point of this essay on terrorism, perhaps it is that terrorism is an ideological construct that has its basis in nothing, an irony, because while it destroys people, actual lives, it is already serving Capitalism as a source of capital, of “magic”, of supplying energy to the ideological fetishized commodity that is identity: Terrorism is understood effectively, axiomatically, automatically to be identifying a real-true thing. Disgusting ethical juxtaposition really, but again this is why Capitalism could be said to be the umbrella Religion of Nothing, because people have to have faith in order to be able to ignore the incredible depth of the nothingness in which such events, and their labels, induce.

It is within such determinations that we find necessarily that I am not speaking of a unitive situation, but indeed, I am speaking about how such a unitive situation operates.

 

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I could go on, and there is a further bit having to do with explosions, but Ill leave it here for now.

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Anslem’s Argument for the Proof of the Existence of God, the Disruption of Time, and the Categorization of Philosophical Behavior.

I seem to have found a significance for Anslem’s proof. It may be that it is not significance for whether God might exist, but, as I have said, significance for how I present ideas.

We will start with the rendition from Princeton’s site. I think they have a pretty good rendition there.

Without all the strict logical hoopla, I think the simple way to put Anslem’s idea is that God exists because we can think of It.

The significance of this notion appears to disrupt what we generally consider of time, it’s ‘natural and directional’ progress.

The Princeton site says that Anslem was addressing a particular issue that, actually, we still find totday in atheism. Basically, Anslem is confronting two ideas:

1.He understands the claim that God exists.
2.He does not believe that God exists.

Now, I have done only the most preliminary research into Anslem and his ideas. I am just taking the very popular simple version, and considering these two situations. There is no ‘hidden’; whatever Anslem’s results most probably are quite apparent, and the ones that are not – well, what point am I trying to make here? I have already said in my earlier post that there is no logical argument that sways me in any direction or causes me to believe something I didn’t before. So any extension of argument must be involving something else; perhaps I am attempting to get at what this something could be.

I think the main point Anslem makes is that, as Princeton puts it, this is an inherently unstable condition of being. What we might call the ‘founding essence’ can be understood to be responsible for this instability. Somewhat similar to a ‘thing-in-itself’, this founding essence would be a kind of gravity well, if you will, of mental activity. The instability arises because of the knowledge (the known-ness) of what something is able to be. The question arises: How can I know what something is if it doesn’t exist? The basic assumption in this question, what philosophers tend to lump into the category called ontology, is that existence is, that there is no need to discern what existence is because to argue for or against the being of existence does nothing to displace the argument except as much as it merely denies existence. The point of saying something exists thus should equate with what can be known, and so the instability of the situation is found in the human ability to choose on whether what exists is actually true. In this case, though, Anslem is dealing with the basis of all that exists as a category, namely, God; God, in this sense, as we cannot but apply our modern sense to consideration of it, is merely the name of the category that contains all that can exist as an active element, the element by which all else can be said to be. The extension in time to Heidegger’s ‘Being and Time’ can be understood as a factual description of this situation, and thus, rather than an opening up unto Being, ironically as a closing of Being unto itself and thus a factual description of what human beings do: The identification of the in-itself of human Being. More on that elsewhere.

The resolution that Anslem posits of this unstable situation occurs because of the foundational nature of the knowledge itself. In this Medieval Christian context (which I argue is still a modern context), the resolution (the clarity, the definition) that must be referred to must be understood in a context not so much of mind, but of the essential God-inundated mind that is able to uphold and entertain knowledge, which for our context might be the mind that exists. In short, the condition of knowledge is/was such that all things referred or otherwise are established in existence due to an absolute situation, a situation whereby all things gain their status in the universe, what we usually index by the idea of an absolute ethics, in a manner of speaking. In this condition it thus appears that a reflective mind will naturally be drawn into the the contradiction involved in making a choice as to the (true or false) existence of something that (already) exists (in essence), and will therefore correct (or become the correction) the instability by virtue of their own existence (in the absolute universe, or the universe that is indexed by absolution). The question of whether something actually, or physically, biologically exists, such as a race of human beings that live in the midieval antipodes, e2c1fd0e8fc468d9d55d018231578e47

unicorns, dragons, spirits, extraterrestrial aliens, etcetera, has no baring upon existence because of the absolute reference and access of mind to God (existence). What can be incorrect of knowledge as to what is true of existence finds its resolution in the posited (assumed) basis of existence. 

The Medieval as well as Modern mind is consistent in this ideal of progressive understanding of the universe. What is significant of this orientation upon progress is the mind’s innate access to what is true of the universe with reference to an assumed basis of that truth, what we can say is an assumption of stability unto which all knowledge will inevitably resolve; despite whether we posit that there is no actual resolution or that everything is flux, or whatever conditional conditions we define, the result of any positing is always toward ends, toward a resolution. Even if we say that the universe and the knowledge of that universe is completely and utterly contingent, this contingency must be absolute; hence we say that the effect of such terms within any scheme of knowledge or organization of definitions is what we can call a “founding term”. 

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Oddly enough, we are able to find purchase into understanding what human beings do by looking at what philosophy does. Not, as Graham Harman might have it, that everything we might do automatically falls into a subjective appropriation of semantics that defies our attempt to locate such philosophical behavior. Rather, at some point we should be able to locate a mark by which we are able to be dismissed from this correlational philosophy that wants to avoid any critical gaze upon its method.

Once we find this mark (which I do not go into here), we can extend this situation (of existence and deferment) to apply to everything that might exist: Within this situation, a person can understand and then decide upon it. There is no thing that escapes this formula, and Anslem is making an accusation about it: It is unstable, and it will eventually resolve itself to the conclusion that the thing in question exists, in his Medieval case, God, and in our Modern case, perhaps, the object of empirical physics.

The point he relies upon is the idea that God is the greatest being or thing that can exist, for, so long as we can conceive of something greater, then that is not God. Similarly, we can use this conversely and say that because we can conceive of ‘that which nothing is greater’, this greatest thing exists as a foundational ontological ground of Modern effort as well: The ‘greatest’ thing is the most substantial. 

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What interests me is that this simple notice occurred late in the 11th century. Here, already, is a situation made notice that no one noticed until very recently, like 10-20 years ago with the philosophers such as Alain Badou, Francois Laruelle, an then for the younger folks (of the time), of the Speculative Realist Conference. In particular, the idea is that there may be something that exists outside of our knowledge (not necessarily our ability to know), and as for in this situation, that which is greater than the greatest thing we can know. This category has brought modern philosophy (again) to consider things like voidnothingnesschaos and such things, and the corresponding ideal that whatever works to create identity is all good. But if we are honest, we might be able to glimpse the same ruminations of Scholasticism (St. Anslem is said to be one of the founders of the Medieval Scholasticism), occurring in our Modern philosophies, but under different terms. Indeed; I argue (along with Jean-Francois Lyotard apparently) elsewhere that Postmodern scholarship is really a religious apology for Modernity.

In this post I confront the veracity of some of our current philosophical modes and arguments by asking what seems to me to be a most obvious and significant question, a similar question that Graham Harman asks of Heidegger’s “tools“: Why did no-one  notice what Anslem had opened up until now, some 1000 years later? We are able to understand Anslem’s argument to this day; no one proposes that the thinkers 1000 years ago were any less astute than our thinkers today. Why is it only now that we are addressing the possibility of what might be ‘beyond’ or ‘at root but not part of’ (Badou’s consideration of set theory) knowledge? And then we might even ask more confounding question if we find that philosophers during the interim of the thousand years also considered the same question over and over. 

I submit for consideration that we have gotten not very far in philosophy. We might begin to understand the vastness of time and how slowly and incrementally human beings, as a group, accomplish knowledge, and how it is much more like a science than philosophers are capable of arguing. Indeed, if we think into this situation, we can then find often the situation that we have already come across elsewhere; namely, that on one hand philosophy is the way we situate the conditions of our times, how we work out logistical problems of being in a semantic world, and on the other, merely reflections of people (the authors) in-themselves. But if this is all philosophy does and is doing, then we also might see that we are actually merely re-contextualizing not what what has already been contextualized (as thus a re-contextualization), but in actually what we’ve already done, making the same arguments over and over but under different terms. We are reminded of Shakespeare’s “a rose by any other word…“.

Upon this conclusion, we are careful to not move too fast as we might then jump to the conclusion that such an idea should negate the ontological status of what I am calling conventional philosophy, as though such a proposal should then move beyond what we have and what we get through philosophical method. This is not the case. It seems near ridiculousness to figure that we can commandeer reality by a stroke of the pen (or a keystroke) except that we might be involved in such philosophical endorsement; we should then ask how is it that am I to get beyond it merely saying something in a particular manner? No. We cannot ‘turn’ the truth of the matter; we have but to see the power that is invested in the leviathan of religious interests, of maintaining a particular formation and method to know that, as the philosophers have argued, I cannot escape it unless I wish to perform some magic, perhaps some discursive slight of hand. We should ask if we can be done with all this trickery of the ontological police. Then, all we have to do is speak of facts instead of the essential Being of things, to speak teleologically instead of ontologically. We can argue the conditional nature of real essence for the rest of eternity and never get anywhere further than circling back and forth away from and back into Medieval type scholarship. And thats fine, and thats the point: This is the factual nature of reality, the impossible aspect of what we have to deal with in reality. Of course there will be those who will argue that what the philosophers are doing now days is not Scholasticism and who will produce all sorts of argumentative and ultimately circumstantial evidence to support their claim. Great! Perfect! Does this sway me to believe something that I don’t already know?  The proper response, in this case then, is that this is not a proposal toward any popular or social change, and in fact it has little to do with how political ideology might be at any moment; we can of course use it for such purposes (identifying our moment from the past conditional moments of history, for example, etcetera…), thats what Badiou and Zizek tell us…

We are not so much learning anything new as much as we are justifying our limited manner of Being in the world, and this is an end in itself that should be heeded but not as a call for change, as though we can somehow transcend what we are — we can only transcend was we identify with as political and ideological subjects. Rather, we should see this situation as a mark of what is true of being human, as a mark of significance, which is to say, a mark of fact. So another of my indictments of philosophy: Despite all the great discursive gymnastics and the twistings of subtle argumentative semantic juxtapositions, philosophy works to avoid having to look at itself as a human behavior. Conventional philosophy refuses to allow itself to be seen as an indicator of behavior, perpetually argues itself as an exceptional incarnation of divine intuition and inspiration, a blank spot of Being, and then uses this fact as a means to absorb all activity under its purview back into the real political and ideological limit — to say that this is all there is. I see the constant and basically automatic referral of all things ‘thought’ back into this kind of philosophical pond is self defeating to the effort of progress, even as progress itself is routed back into this (touted) ‘speculative’, or ‘realist’, or  ‘post-post-modern’ maxim. It is no wonder outside of capitalism is so difficult to think!

As Amoreinblog has argued somewhere, perhaps anthropology is the way out of this philosophical conundrum; despite all the philosophical misappropriations of ideas involved with the AIME (An Investigation into Modes of Existence) project of Bruno Latour (even by Latour himself, lol), his book can be read as an argument for the need to open up a space (perhaps, in his terms, create a pass) whereby we can avoid this modern philosophical whirlpool that we have been involved with for at least 1000 years. It seems that only now, with Postmodernism, but as of late Post-postmodnerism (must we find a Post-Post-Postmodernism also?) do we really get an idea, but also an actual way to understand and realize what human beings are doing.

*

Time itself may be the issue that is involved with Modernity invading as it usurps all discourse into its machinery. The issue that opens up after Postmodernism (but is not itself Postmodern scholarship) is the break from Enlightenment Ontology. So it may not be so much that we have to philosophically get out of this temporal mode — that kind of move would be philosophy attempting to avoid itself through arguing itself out of itself, redundantly, establishing as it maintains reality for everyone. It may be as simple as admitting that there is no escaping the philosophical limit, and realizing a kind of anti-Husserlian manner: Of finding the independent object in the bare fact that we know that there is an independent object, and perhaps that we need not speculate about how it can be so in order for it to be so. Of course we can discuss how it can be so…and indeed we will, but that does not mean that we cannot stay where we are at and let the pagan-Christian rollercoaster come around again and again.

Maybe we need to make a clean break.

Zizek and the Event of the Past.

In his book “Event”, the chapter section ‘Connection 5.2’, Slavoj Zizek, in his usual manner of changing the stakes of the game in the middle of the game, discusses what he notes Delueze calls the “pure past”.

I think Zizek kind of fails at this attempt (at least we can safely excuse Delueze’s ‘Zennnnnnnnnnnn Ohhmmmmm’ descriptions for being too close to the Event). And this is significant because Zizek is famous for keeping his juggling balls in the air; I think he dropped one.

(around page 126)

…”eternal pure past which fully determines us itself subjected to retroactive change.”

“This perhaps, is the ultimate meaning of the singularity of Christ’s incarnation: it is an act which radically changes our destiny. Prior to Christ, we were determined by Fate, caught in the cycle of sin and its payment, while Christ’s erasing of our past sins means precisely that his sacrifice changes our virtual past and thus sets us free”

“…the real task of Caesar is to become worthy of the events he has created to embody.”

“…a kind of folding back of the condition onto the given it was the condition for: While the pure past is the transcendental condition for our acts, our acts do not only create new actual reality, they also retroactively change this very condition. “

First of all: When does this happen? I say, it doesn’t happen for everyone, that it only happens for some people. Explanation, even if it makes sudden sense to many people, does not ‘make it happen’ to them. It may allow them to deeply ponder the possibilities, but it doesn’t ‘make it happen’. More on that later.

Here (the quotes) is one moment where Zizek is just about losing it, has really no argument to make and such ‘fudges’ discourse to ‘push’ out a meaning. It really is discursive gymnastics, but this time he didn’t nail the landing. But it’s Zizek, so he can do those things and people just oooo and aaaa.

He is saying nothing there: He is putting out and taking away as if there is some residue of substance that remains in the motion.

The pure past as a condition which exists as a transcending condition which determines outcomes (eternally, atemporally), that actually places acts in the non-transcending reality, becomes changed by the very act of the act taking place as an act.

Sounds profound. But when one considers what it can mean as a possibility, which is to say, if we bring the meaning of the statement(s) into a field of meaning to try and have it compare to what is occurring in our consideration of it, it is actually saying that there is no ‘pure past’, or that the very notion of the ‘pure past’ that occurs in this way is utterly theoretical, and unconditional by its very nature (it is transcendent). We have to wonder then how we are even able to come to any understanding at all of what that can mean, since if the pure past is transcendent to the situation of the act, then how in the act can there ever have been a condition which transcends it? Only in a partial reality, one that defies Zizek’s psychoanalysis, can there be an aspect of something which transcends that same something.

We have only to conclude that we have found the opposite of what Z says earlier of the philosophical police that he talks about earlier: We are not in the business of finding where ‘nothing’ has been committed, in the effort to find the proponent of totality.

Our effort here is to find out where that totality has been breached, where ‘nothing’ is being posited as ‘actually something’. He has made an error by conflating his philosophical psychoanalytic with real (impossible) determinations. He has come upon an overt instance where, for his discourse to have weight, a totality and partiality must intertwine; so, where his psychanalytic is the situation of totality, he must be able to bridge totality into partiality in philosophical discourse. The problem here is that the only way he can do it is to resort to the transcendental aspect by which partiality is able to be partial; this is to say, he must leave his total psychanalytic world and admit that it is not a totality. In most of his discourses he does well at translating what is inherently partial (symbolic, imaginary) into what how it is not only real (unattainable and impossible to estimate or transcribe) but true (the description of the total system); his philosophy is that his Lacanese phychoanalysis can account for the totality in partial terms, which is to say he proposes to be speaking of reality but as well and most pertinent, all of human reality; this is his cultural theoretical part. But, in the effort here to describe how acts change the condition of past determinations, he has stepped too far out into the partial world that it becomes noticeable; the suturing, the discursive stitches can be seen.

We might come upon this view when we consider that we are not caught in an illusion of any sort, that from the psychoanalysis point of view, we come upon subjectivity through a total sense which designates as it marks off, coordinates as it distinguishes, every aspect of what we call reality. In this, we know what the past, present and future is, if only by mere convention.

Consider what Z is presenting here and what he is attempting to show. The Event, in this case, is the case of subjectivity as it has a past that determines the field of contingency which shows up in a life a reality. He is trying to show or describe that the past is changed as a necessary element of its constitution for a present subjectivity, and that this change is an Event, that this is what an event is. He is attempting this feat in light of what is usually understood as temporal order. The regular uncritical version of things is that events are understood laid down and fixed in their place, they occur and become manifested against the contingency of the present which occurs mediated through choice-act. Choice is commonly understood to fix variability into a specific and unchangeable state. The manner by which we go about life is that we make choices upon fixed situations, and these choices determine the condition of ‘future presents’ upon which choices will be then made.

Zizek, as usual, is disturbing this notion. He is saying that the act of choosing does more than determine a set of conditions for the future; he is saying that present acts change the past even while the past remains fixed in its determination, that the act (of choosing) also changes the condition of the past whereby we have a decision to make. In short, he is positing a blatant totality as partial, which is a weak move in one sense, and negating of the psychoanalytic he wields so well.

That is contradictory. If we are to remain in the true telling of a total reality (what Zizek does so well), we would like to be able not to notice blatant, unresolvable contradiction. What Zizek has done is presented us with such a contradiction and then fails to resolve or resituate it like he is famous for. He merely states the same contradiction in various ways, but he cannot get beyond the quite stubborn condition that the only way you can change an unchangeable state is to talk about a different state. Zizek is a master of transformation; the only way he can transform this particular state is to deny it, to use a smudging of discourse to appear like he is not merely saying outright that ‘here is another contradiction that I am resolving’; his talent is in showing us and thus transforming a state into a different state. Here, Zizek has merely used different phrases to show us that one and two are mutually exclusive but while saying that they are uniformly intersectional and interdependent. That is hardly the level of what we usually expect from Zizek and, frankly, clumsy and premature. But some situations cannot be glossed over, even by an expert glassier like Slavoj.

Good try.

Love’s Kitchen and the Parallax View.

I guess this is the closest type of embed I can find.

While it seems somewhat contrary to have all my theoretical/critical posts and essays and then post these songs, such as the one below, the point will be similar to how Harman talks about Lovecraft, or Miellassoux uses Mallarme, or Hiedegger brings in Holderlin. The Covert Sound Philosophy will be shown to behave in the same manner, have the use as the same object that these authors have of their example artists. Yet not only will the Covert Sound be used, many other modern rock music will also be shown to function in the same manner for the Philosophical Hack, as Lovecraft, Marllarme and Holderlin does for those theorists just mentioned.

I am in an effort to describe the situation wherein these authors, and possibly other philosophers, gain their posture, the manner and or mechanism and or juxtaposition of aspects to there by gain the philosophical object, albeit, as a method of proposing philosophical ideas. Who knows if I will succeed in this grand endeavor, but we will see. At least I am fairly certain I will be able to grant a picture of a method to thereby at least call the method out as some sort of game, if not to all together discredit the ideas gained by such a method itself. It seems more consistent with the exposure, though, that the explication  of the situation will merely open the door for meaning that will allow the treatment of any occurrence or effect as nothing more than a game, and allow for an ethics based upon this maxim. In short, I mean to describe the mechanism of a particular parallax by exposing how such a view comes into play.

The song below, called “Love’s Kitchen”, is an example of a philosophical situation. The corpus of the Covert Sound Philosophy is one side of the situation, one view of the object, where the Philosophical Hack is the critical theory, the ‘philosophy proper’ of that same object.

I suppose I am beginning to present these views, these “examples of parallax” in order to bring a certain comfort, to arouse a certain familiarity of scene, to there by be able to then at some point in the elaboration of theory, move in by a type of retrogradation to thereby complete the object in-itself through the inclusion of the Covert Sound Philosophy. We will see  just how this plays out.

We should also notice or be aware that we should not jump to conclusions. There is indeed a type of music genre associated here in a particular manner that some may not appreciate aesthetically; it may not be the type of music they like. Well, Lovecraft is probably the only artist used by the above artists that I could even come close to enjoying, but I nevertheless can understand each of the authors’ correlative use of the art. In this same way, though, in as much a ‘Love’s Kitchen’ may betray a certain attitude or even bent or take upon life and world, it is, after all, merely  one artistic event of the situation, one momentary expression. The Covert Sound will also, though probably abrasive to those who would like to retain a certain ‘not love’ attitude, a certain ‘hard rock’ or ‘dark’, maybe ‘fuck you’ kind of attitude, explain how such moments likewise can be discerned in this parallax view put forth wherein “Love’s Kitchen” likewise hold a place. In short, I will describe the whole of theoretical-aesthetic world, whether it be based in reactionary fear, questioning despair, or accepting love; there will be no place for any individuated attitude to hide in aesthetics.

At least, this is what my big head is telling me; again, we will see how it actually presents itself.

 

In the mean time, please enjoy..

https://www.reverbnation.com/widget_code/html_widget/artist_723043?widget_id=55&pwc%5Bsong_ids%5D=25280959&context_type=song&pwc%5Bsize%5D=small&pwc%5Bbranded%5D=1

Redrawing the Partition Whereby Philosophical Discourse Leads to Particular Decisions of Route. 

It is interesting to me the various places and occasions that move us to consider things and their lighting.  Here is one of those occasions:

NPR: Gender and Willingness to Compete.

Of course, this is a general overview presented in its brevity for the purpose of the general education of the reasonably intelligent. But nevertheless, what strikes me is that here again is a questioning that appears out of seemingly nowhere, that confronts the perceived natural order of things. This time, the manner by which we figure to find the best candidate performer of any situation, as well as what the best group of candidates means, and the the very functioning of real mechanisms, is brought to issue. But that is not what is particularly significant to me. What appears significant is not that the system is faulty; rather, it is that the way by which the system has been questioned does not open a new vector for discussion. In fact, it does more than bring the situation in to question; it suggests that there is a substantial lack involved in the situation as it is. If we have been following my ideas through this blog: It actually indicates a particular substance, an actual situation of position that is not able to be considered by the present route of real meaning, even while this route poses its total inclusion.

Now, for those so keen, it is difficult to miss the past 50 years of social justice that can be wrapped up in this situation. The too often misappropriated seminal essay by Gayatri Chakravorty Spivak’s  on political representational voice, “Can the Subaltern Speak” begins to stir in memory. But the issue I notice on this pass is not a silence that has been left out due to the functioning of a systematic ideology of oppression; i do not propose a recinciliation of parties. So much of philosophy and critical thinking is dead set upon social justice that almost every contemporary philosopher must enjoin her ideas with political meaning, while missing the ‘subject-effect’. We are indeed still confined by the post-colonial/post-modern appropriation of social justice. Spivak’s critique begins to evoke an end, but it is an end that finds its beginning once the political subaltern has been ‘fully colonized’, or perhaps more politically correct phrasing “free”. For, in that great post-modern era, there was still a sort of idealism that felt somehow the colonial motion could be ‘dissolved’; dissolved indeed it was, but into its enforcer that we call ‘Capitalism’. But make no mistake: We all have been colonized, and most thoroughly. (Zizek: The most difficult thing is to imagine outside of capitalism.) The dream of Spivak and her bud Derrida (and the like) was more than that upon the finding of the question that opened the door to ‘nothing’ thus revealed in the destruction of the soveriegn Western Subject that a multiplicity of agents lay hidden in oppression, but that the universe was indeed constituted by this multiplicity, that freedom was in this release; dread for us to find that this was just a deception that functioned for the West to make everyone Subjects. 

Nevertheless; the bodies should be counted and ordered, and everyone has to first speak for this to happen, and there indeed is a value, and a goodness, in bodily freedom, even as it might be theoerticaly bound, (note the first paragraph of pg 68 in Spivak, on desire) Yet those kind of ideal appropriations came about and took place (to take place) in a moment when there was still a kind of exoticism hanging around the West; orientalism still colored the world through the shadow of European colonialism. It was the last age of magical thinking that still could go on with a certain aire of plausibility. Now, though we are still working out the finer details of how the ideals of equality, freedom and human opportunity should be applied, and magically adjusting reality in the processes, even while we try to stamp out the ignorance of at least blatant (if not institutional) racism and bigotry, it is not difficult to see that the World is indeed, and has become, The World in a proper objective sense; as they say, globalism is more than some big idea, media and technology allow us to have good neighbors 3000 and more miles away. It is (now really) a small world after all.

So when we now look at Jean Francios Lyotard’s ‘The Differend’, we might be able to begin to see it in its proper light, apart from the direct appropriations of feminism and race relations; this is to say that while we indeed do involve others in an ethically considerate reflection, we should maybe start, maybe begin to be able, to understand that a reflection never gets further than the view that beholds it – or more precisely, if we have been keeping up, that there are two routes such that there is one type of reflection that does get further than its view.

Consider this latest post in Dark Ecologies about Slavoj Zizek:

REPOST: Stranger in our Midst

The point that is made by Zizek, explained along a particular path in the link, is that the stranger is not someone we do not know. It is not the situation at hand that a stranger is someone foreign to us. Rather, it is that the stranger is the situation that we know all too well. It is not that we don’t know, for his example of the migrants in Europe, these strangers that are coming into our land; on the contrary, we know exactly who and what they are, and it is this kind of knowing that allows the EU to maintain the conditions of its situation as such. We are concerned that these people coming into our country will cause all sorts of catastrophic problems that could lead to the disintegration of the EU (will Britain pull out now? Germany?): Because the integration that is the EU is situated in the terms that tell us exactly what these strangers are, it is the contradiction inherent of the stranger confronting our boarders that frieghtens us and causes all sorts of stir. For example, it is not that migrants are raping our women; everyone is raping everyone all the time no matter what label we put on a group to justify our statistics. We integrate difference into our union by allowing for the stranger to act in strange (or deviant) ways, to thus confirm our boundaries and what we know (qualified by that “we don’t know”) as true.

Yet the significance I see, that which I have been let unto, is that it is in this knowing the stranger that also allows us to perpetually put off and defer what is really strange, what we might say is alien, to merely a stranger who comes in and disrupts everything and does heinous acts. What is alien is that which defies our sense of truth such that it remains invisible to our view. Effective as it may be, we routinely usurp the power of what may be alien through what means truth by virtue of what we see or are able to view, through what means truth allows us to see.

Before we get to this point, though, and as we remain in the political realm of social justice, and derive discourse from the paradigm of a particular vector cycle of meaning (correlational), there is what I have called a partition that allows for the correlational cycle to appear solute, to appear as though it addresses everything that can possibly be. By this partition, we have a position, identity, but it is an identity that is based in what Francios Laruelle might call a philosophical decision. It is this position, the placement of the partition in meaning that can define a paradigm, but also what we can call an intrinsic mythology, what I call, in short, a route of meaning, by which I may situate True Objects.

Yet, when we consider the studies from the first link that shows that women tend not to enter a competitive situation when they know it is competitive even when they will have excelled in the activity, we have an indication of a situation that is viewed as pervasive and ubiquitous as it is prosaic, a situation the meaning of which and the manner of which is commonplace and taken thereby as obviously true; for, a feminist need not be a woman as well as the statistics are speaking of gender. But not only this; usually such a kind of result that brings the question leaves us in a lurch wondering what might be the content of this hole that was created by the available question. Yet here we have also the indication that indeed we can identify the content of the the ‘subaltern’. But see; this is only similar to the colonial recordings of the colonized practices and beliefs, such as Nicholas Dirks notices in his book “Castes of Mind”. Here we do not have to wonder about what might truly be the content of such proscriptions and then wait for the subaltern colonized bodies to speak themselves. Here we know exactly what the content is, or at least that there is indeed a content we know of that we are merely denying. The difference lay, on one hand, in where we place the partition, but on the other, which way we look, in what direction, and how we see things, what i call orientation. Women, Indian-Asian, Native-American, Latino, and more  –indeed they were and are being denied by the practice of colonial oppression, but they were being denied as a practice or effect of or because of, not what the colonizer did not want to see, but exactly because of the colonizer could not see. In our present considerations we are not nullifying that there are still bodies that cannot be seen who need to find their voice; instead, we are saying that once the bodies are found and the voices heard then the political no longer is the ‘last frontier’, or to put it in specifically post-modern terms: The ‘fact’ that we might be confined and limited by discourse does not mean that the only recourse we have is to the political-ideological realm, nor to the philosophical iterations that serve to reify its domain; similar to what Mr. Vedantam suggests in the NPR story, such an automatic default is most probably a false choice, a recourse that is seen to be the only route due to the placement of the partition of meaning, but that indeed now we might be able to see that there is some content beyond the limit, and as such, the limit would be then proposing itself in denial of the content that lay beyond it.

Hence, I am also reminded of the situation in which I find myself, because somehow I don’t like to compete and routinely go around direct test comparisons of assets, even though I am a man and (i like to think) quite masculine to boot. It is this apparently auspicious combination of traits that then moves me to withdraw from competition while all the while working on subversive means to win. Like Captain James Kirk in the Kobayashi Maru:

Kobayashi Maru
2009 Kirk Cheats
In a way, I don’t like to lose, and because I found myself in a no win (post-modern white wash) situation, I realized that this could not be the absolute case. And in fact, the discourses that revolve around, through and every which way upon a political and ideological, as well as psychological, solution somehow left me out and is leaving me out. Not as a Spivakian subaltern with no voice, but some kind of different invisible content, noticed yet denied.

(Hey; wasn’t there a Vulcan officer in one of the Star Trek movies who was named “Spivak” ???)

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. 

The Fallacy of Realism.

(Da Sein and the Phenomenon, part 2)

If we pay attention, then we may notice that we have been deceived. But most do not notice. The distinction, then, is made between these two ‘awarenesses’, these two ‘knowledges’. So we have really three distinctions, three ‘modes’ evidenced in philosophical authorship.

One; of the deception. Denial that there is a possibility of various modes. This is denial as ignorance. This is no acknowledgment of any sort of some grand, real deception. Here reality is reality. There is no problem here. Reality offers the truth of all things possible to human understanding through the interaction of humanity in the universe. All possibility falls within reality.

Two: coming upon the deception and seeing it not as as absolute limit. This is denial
– either in knowing of the limit and revolting back from it, as an essential mandate of being.
– or, knowing of the limit and using that limit to actively create. This is denial in the deceptive sense.

Three: Knowing that the limit only concerns reality.

But see; this is not a description of a One ‘true’ situation. This is a description of three manners of appropriation. We are talking about how meaning functions, and not about some true-real reduction to some common humanity.

This proposal always reveals this triad. Those who see that all expression must reduce to a common human understanding, what we call and is the modern situation; those who have encountered a type of confrontation or awareness of the modern situation but who nevertheless consciously operate within it, the post postmodern situation; those who do not reside within the modern paradigm, those of the post-modern situation, of Da Sein.

Da Sein is not a description of some whole humanity, as if everyone, every human being somehow exists as a Da Sein. No; he is describing an exceptional situation. It is the subsequence that Heidegger had to defend against; but also the reason why his system did not work, and likewise why he though the German Nationalist Socialists were the way to go. Likewise, this is the reason why certain post postmoderns have to defend against being identified as Da Sein: Because they do not wish to have to confront the conventional subsequence, the conventional ignorance, that would (mis-)identify Da Sein as somehow having to do with Modern terror. Indeed, it still does, but under a different guise. Deception.

What some philosophers sound like. 

You know, for the most part, philosophy is pretty damn boring. I think that’s why most people don’t read it or like it. But then there is a certain type of intellectual who likes the puzzle part of philosophy; they like the creativity , to watch the eloquence of problem solving, the twists and knots and the various interesting ways people can undo through spelling out. 

While it is interesting at times to watch how people solved a certain problem, mostly to me, the mere puzzle solving is boring, pedestrian, mundane.  It is impressive sometimes, but no more than a gymnast. Maybe that why I’m not so into sports. I do like watching the actual plays, and I got my team I root for and know a tiny bit of the politics and larger seasonal bracket strategy and stuff, but mostly it appears to me so routine and uninteresting, slightly entertaining, but mostly like listening to pop music. Sounds nice but oh so BORE-ing! 

So maybe I gave myself away. 

Philosophy is interesting to me when it verifies and confirms what I already know.  Sounds lame and self centered doesn’t it. Well, it is just this type of verification that so rarely occurs ‘out there’ that allows for people to understand what I’m saying as self centered. And that’s why it is interesting, because so very very few people really understand what philosophy is: The only way it verifies to me what I already know is by conveying a meaning that apparently so very few understand. 

Fkg stupid, huh.  

Take the example of music. Pop music is so very boring and lame, as well as POP-ular because it is doing nothing interesting. It is mundane repetition. Sex for fucking; beats for moving; lyrics for saying the same thing everyone else is saying; sound for getting loaded; bliss in vacancy. Worship for fashion; security for money.  New new new from old old and blah shit crap. 

Now this is never to say that I think Ratecliff’s song. SON OF A BITCH is not catchy and even pleasant and danceable, more that it is a product first and art second, of having only the ignorant bliss. It is identity and dumness before authentic relation. It is flat music. Don’t get me wrong ; I’m pretty dumb and sometime music is just there to be dumb to, but the mundane human interactive world of bs I just had to leave, even almost before I entered it. 

I am an artist because art is first; and what comets next … Well, pop music never occurs without some sort of social investment. There is no choice in being socially involved. Sometimes you just gotta accept things. 

****

BUT on a slightly different tangent…
What prompted this post and then got keel-hauled into the above non-sense is : maybe it’s the translations: 

Derrida is like reading folk music. Ive been browsing through a book of his essays and I remembered why I never really got into him. I’ve read enough, mind you, to know that he is merely repeating what I already know, but now we should be looking at how philosoohers say it. He is quite interesting in as much as he has to be included in what is interesting, but honestly, he’s kind of a pussy. Reading Derrida is like reading poetic mush about the beauty of a sunset. You can’t account for taste.

( yes; I do write mushy poems, but I don’t usually like to read them by other people. But wait: My mushy poems aren’t mushy though; they are sincere. There is a difference. Sincerety is not boring, but sincere poems can be nauseating — and not in Sartre’s sense! )

Derrida puts all this poetic mishmash literary image-while-still-being-scholarly stuff. It’s like listening to folk music. It’s nice. But, lets be real: kinda embarrassing. At least now it is. And again, don’t get me wrong: some of the folk stuff I did (or maybe do) listen to and like, but I was quite high then (am I now?) and upon awakening…. I dunno, I guess I’m not as poetic as Sarte and Derida. (I talk out my ass sometimes). 

Heidegger is like listening to classical music, a lot of marching though. Even though he might be talking about poetic stuff, he still evokes a sense of passion with heart, but not the bleeding heart kind. He speaks with authority (ironic, huh.) moving, pulsing, turning, peaking, dropping. 

Zizek is like  Lenard Skynard or Arosmith, or even Led Zeppelin. As many have said, Zizek the rock star. He bubbles literary guitar hero solos. 

That’s all I got right now for the philosopher-music analogies. 

But, I dunno; I think maybe what is needed now is a little punk rock, a little Hendrix metal, a little hard core Dead jam philosophy. And the great thing is: it can’t be faked. 

I’m sorry, but some of these academic types, it’s like theve never partied. Never actually been crazy. 

But I’m a judgemental fuck.

I probably don’t mean any of this. 

Covert Sound Philosophy and The Philosophical Hack.

At some point someone may wonder what the philosophical part of this whole thing is. Of course, we can start by saying that there is a certain philosophy of, say, the art of this endeavor. But then we usually have left out the actual theoretical stuff, but when we then say ‘art’, most of us would look at what theory may be involved and put it off for the sake of the art.

I would say that then we have left ourselves to one particular conception of art. Many people would place this idea in a frame of ‘professional’ and ‘hobby’. Granted, this may be a hobby, in as much as I have no idea nor want of being a professional at this thing. In fact, it is the philosophy that takes this whole thing together, and not as a segregated object. It is the move toward some subjective authenticity that says legitimacy is gained by a capital recognition. Indeed, it would be nice to make some money on all this; but we will see.

Rather than default to some notice of personal expression, when we include philosophy as an art, we may find a singular expression that accounts for a world. Yet, in this way we do not have a world in which there is art, but rather we have the art that is the world, a world that cannot be escaped from, that is indeed philosophical. One could say that when looked at from the art, we have the object that is the theory of the art expressed, and from the view of the philosophy, we have the object that is art of the theory expressed. Not an individual in the world, but the world that is the artistic expression of what is philosophical, and the philosophical expression of what is artistic. When taken in a totalizing sense, we have the presentation of what is not segregated into objects, not theory and then art, or art and then the theory, but we have the art that is the theory and the theory that is the art. This phenomena, the subject that is always missed through its objectivity, is what the notorious theorist Slavoj Zizek has called a “Parallax View”.

In as much as the art might be presented as first in such a series, I call it the Covert Sound Philosophy.

And in as much as the theory might be taken first, its is the Philosophical Hack.

These encounter the real object as merely one view upon the world; thus we can come to an explanation of where Graham Harman and other new Realists come to theirs: They are oriented upon the True Object.

You can check out this and these possibilities at my site: secondmusic.org
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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.