An Brief Heretical Outline of Our Current Situation: Phenomenology and Scientism.

Here is an end note from my upcoming book.

I have changed the title to “The Moment of Decisive Significance: A Heresy“.

This is a book of blatant confrontation and direct exposure, and not of spirituality or self help.

BTW: One of my ex-professors read a small bit of my unedited copy and replied to me: “It appears that you have written a self-help book, and being as I am not very interested in self-help, I probably won’t read the rest.”  Talk about pompousness and presumptive privilege. He was even a religious studies philosophy professor. Yes, its is an object oriented view through the Gospels, but Fuck man. I hope all you people are not as myopic and dense as he is. Funny I used to have respect for him. I can’t even imagine Where he would have come up with such an idea. I guess its because my ideas are So offensive (correctly framed 😛) that was the only way he could come to terms with what I am saying.

But hey; Ive said I appreciate any feedback. He gave me his feedback. And I think his ’emeritus’ title is undeserved. So there.

 From what I have experienced in my 3 so years of blogging, I am skeptical of academic presumptiveness and pompousness, and Dr.– just topped it off. So if you are an academic, and honest, please take my occasionsal discursive promiscuity and crass lip with a hint a compassion and understanding. I am most probably not talking about you, and even as I might overgeneralize and say ‘academic’, I do have respect for many scholars.

I am honest and often naive; but fool me once, shame on me…   
“note 129.

The ‘historical moment’ of Jesus is intended to reference the facticity of history over the negotiated interpretation of it. The difference is found when we consider that we have yet to exhaust the phenomenonalist intension ( in a general sense meaning ‘centrist subject’);  the conventional method of finding truth that is likewise involved with an establishment of identity is problematic. This is why there is and has been an issue with some ‘continental philosophers’ suggesting their ideas might denote a kind of science, or that we might be able to develop some sort of a phenomenologist scientism, if you will. What we might call a ‘pure’ method of science is one that moves in laborious increments punctuated by momentous insights that cannot be anticipated, not only around perhaps a single scientist with a purpose in mind, or an aspect to investigate, but through all the multitudinous scientists likewise working on often tiny aspects of the same issue. While one could argue there is a kind of concern for identity in every person (as well as a subjective bias such as Bruno Latour proposes to have uncovered), the science itself, for the hard core scientist, is what is important and drives the effort.
Admittedly, this might be a bit deluded in ideal, but if we are going to apply a philosophical reduction here likewise (not necessarily a phenomenologist reduction), then we would have to ask how even science itself, the proper science of physical mechanics and such, functions in the way it does for accomplishments. Of course we cannot completely dismiss real subjective ‘interference’ with objectivity, but the issue here is not about absolutes. This issue concerns methods. The issue concerns the real cohesion of disparate situations. What we are calling ‘conventional method’ is meant to specifically draw our attention to philosophy and its domain; we suggest that there is a type of real endeavor that works to draw all things unto itself, to reconciliation, and this is the motion of identity, of real objects. This motion for the human being is thus involved with what we usually call subjectivity but is really more an indication of ‘being value’. In other words, this translates for the human being into having ‘self-worth’ or even ‘relevancy’ or ‘importance’; we might even say that there is a libidinal drive for identity, and this is indeed part of the constitution of reality.

So it is that in reality, the conventional method misses vital components of truth for the sake of identity and even argues identity as a ubiquitous feature of what might possibly be true; conventional method draws all things unto itself and then argues its truth as if it is the only truth possible. And this is to say that even allowing for the possibility of more than one truth is indeed a move of this drawing toward unity. It is a unitive proposal to say that there is more than one reality. This is, in itself, a phenomenalist move. The point here, though, as I have said, is that such a method is completely incapable of entertaining that which lay outside is purview, but this does not mean that there is ‘nothing’ that it does not address or is capable of addressing; rather, this is to say that reality is the negotiation of terms and thus the historicity can never be contemplated by the conventional method due to its foundation is what is real. Conventional method is thereby centered around a subjective interpretation of what is occurring and the negotiation of these relative subjective agents. Also, again; this is not to say that somehow it is incorrect, but only that this is the way it behaves, this is the true description of how real philosophical negotiation occurs.

Thus when we speak of the ‘historical moment’ of Jesus, we mean to refer to that fact not negotiated. Here then, we can only be speaking from the historical motion itself; and this is to say that in this particular historical moment, the event of the minimal human experience is seen to involve ‘God’ as this universal and basic form can be communicated across disparate arenas, which we are finding through our venture through the Gospels here, are two different teleological fields, as we say, two routes of coming upon the object. The historical moment of Jesus is that moment wherein there is only a real human experience, a one common ontological arena, such that what is definitively and absolutely two teleological bases is understood as implicating a further unity, at that, as ‘secret’ or ‘spiritual’ unity, as if a real ontology necessarily, automatically, axiomatically and omnipresently involves the totality of all things.
The problem then of the usual conventional philosophical route is that because it is incapable of allowing for anything that is not determined in subjective negotiation, when the logic of the ends of discourse is presented in history, it is understood as such rather than experienced; which is to say there are two types of what is called ‘experience’ that are proposed to equate to meaning the same thing. What is understood through philosophical proposal is viewed the same thing as what is posed in philosophical proposal. The ‘ends’ is viewed upon as a logical conclusion based upon the subjective center of thought ‘thinking and considering’ such logical pathways. This is to say that despite what definitions might arise to say reality is this-and-that different than before or what another definition might have proposed, still the thinker is thinking these things through, considering various discursive designations from a central and prioritized Self, consciousness, or subjective agency. Even if we were to somehow logically crawl step by step to be able to say “From dog flower spichz consliger fghkioh tomorrowpd cloud ring flies to refridgerator” and mean something significant, the metaleptical slide that has occurred to be able to have that clausal phrase mean something meaningful gets nowhere further that the sentences we are using at this moment to convey an idea. And this is to say that the human being will always be a human being despite what clausal structure we set upon it. The political and ideological structure may change, but the question is always how we were able to develop a global society out of different ‘humanities’ speaking different languages who all have different terms and even grammars that order various ‘realities’ if we were not all human?

The conventional philosophical method has thus ‘skipped’ (what Latour might call a pass) the end of phenomenology through the application of logic upon it to thereby posit by a sort of reasoning that we should move to consider something else besides the dead end phenomenological reduction. This is because the conventional method requires novel ideas. But these very ideas are based into the phenomenologist move, as we said above, these ideas are based in the reduction, in drawing all meaning unto a centrist occasion. Hence phenomenology has not ended but was merely passed over for the sake of establishing another real identity. It matters little if anyone prescribes to Hursserl’s method or moves along his methodological pathway to a particular (non?) definitional ‘experience’ because when it comes down to it, this kind of method or attitude upon definitional paths, merely yields another definitional situation (that here we can call the ‘phenomenological reduction’); an individual moving along Husserl’s clausal path to his meaning avoids the path that is already being allowed for the ability to even take his path to any meaning, whether it agrees with him or not.

 

The point here is that while conventional philosophy would sooner not have to argue over how identity is a feature that must be dealt with in reality at all times, and as well not have to expose the weak point of the platform by which the institution continues, the whole platform that is taken as a necessary condition of real negotiation has already been argued and found lacking. But where these arguments have occurred, they are taken in stride to merely be another part of the negotiating of the ubiquitous ever-presence. In order to come to terms with what is actually occurring, conventional method must be set aside as a feature of a kind of functioning of human consciousness. When this happens, or may be seen to be possible, we begin to see how scientism might become viable, but the only way is to disregard what the conventional method has to say about it, but more, that whatever it has to say about the analysis based upon this view, is itself more evidence of what consciousness does.”

–from “The Moment of Decisive Significance: A Heresy” C. 2016. Lance A Kair.


 

AUTHOR’s COMMENT ON THE NOTE: The opening to the discussion of what consciousness is actually doing, as opposed to the discussion of what consciousness gives to be considered, is made by fully acknowledging that the phenomenological occasion is a capitalistic subjective identity that does not account for the totality of human existence, that what its gives is a religious foundation for Being. It is an effective theological directive. What occurs outside this capitalistic determination is a situation that threatens identity; it is a heresy. Thus, somehow, the opening will be made for those to whom that threat is of no concern.  This is the proposal upon which a science of human consciousness seems must be based.

But we will see what occurs.

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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. 

Thoughts of God, the Dialectic of Faith and the Conventional Bias.

As we move into the process of constructively undoing the presumptions of method that present to us the problem-filled world of reality we all know, for which we recourse to hope, it may be well that you need not venture into that heart of darkness all alone. Otherwise, at minimum, you should see that it is only on the precipice that the abyss seems endless; we need no longer cringe back into the bliss of faith. One may proceed as in a liturgy, but where the call and response of priest and congregants are removed from any hierarchical or proper structure, the hymnal and ‘Good Book’ consigned to discourse, the priest extraneous, its voice from the outside, an unnecessary element, and the congregants likewise lose their imperative compulsion to supplicate. Neither does the arrogance of righteousness cloud the firmament of heaven.

Considered much, and ventured far from civility, it is often difficult not to speak the truth; I am sure it is with you. Bias is only mitigated through faith, so we have first to deal with situating the conventional bias.

The truth exists through the dialectic, as one is thereby placed within it. So, we should situate what is meant here by the dialectic; here I tend away from Aristotle, more toward Hegel. I call into play here an idea developed by Jean-Francois Lyotard: the differend. We might see that his is an extrapolation or possibly re-presentation, a re-iteration of what Hegel presented; yet i would go so far to say that most, what is called, Continental philosophy, if not all philosophy in general, is merely a re-presentation of the point of contention.

Lyotard’s moves and layout of the necessary reprecussions of his designation are not entirely pertinent here; this is because his project exhibits problematic limitations (which I will more thoroughly address) that can be discerned by his situating the dialectic as part of a total phrasing by which he poses the differend. Breaking with his inherent boundary, a boundary that forces significance in polemical fashion ( a differend of itself), I shall call the differend that aspect of discourse that cannot be accounted for within conventional discussion, but nevertheless is involved ironically. It is not a basis of such discussion, nor a given, nor a ‘decision’ of the like of Francois Laruelle; in fact it is the converse of the philosophical decision, and not un-akin to the non-philosophical method, so to speak. A differend is that which stands ‘in the way’ of discussion; it grants the discussion from the person that reaches out to an other in order to establish a common ground. A differend is that by which a discussion about the nature of reality and existence may take place and have credence beyond the division of labor. It is also the assumption of what is common between participants where the assumption carries no weight for the discussion due to the differend allowing for faith by its absence. A differend is a means for accounting for truth; it is a way ‘I’ can account for ‘you’ as well as you, I, as well as we, the world. Thus, complicit yet skew to Lyotard’s situation, we should see that a true dialectic occurs, not between two parties in an attempt to locate or discover truth, the process based in faith (bad faith), rather, it occurs of the first party in relation with the differend of the presented discussion, such that the differend is the only ‘thing’ that remains constant through the real scheme of negotiated truths, that which brings the discussion of two parties indeed to a common ground. In this way or effect, the differend is what likewise presents, in relief, what I have termed the conventional methodology for truth, that which supplies the ‘true object’.

“Be not discouraged” is operative. In the dialectic, we come to terms with this, for an object is an obstacle that brings in its relief the irreconcilable damages that then require the reasonable doubt for which faith is demanded, the judgement of the court.

The philosopher Bertrand Russell has given us a pretty good rendition of the issue of the ‘true object’, but I shall attempt my own. I present an object, and ask, “what is it; that thing there in front of us? How shall I define it?” Maybe I begin by describing its functions, then its characteristics. Have I succeeded in granting what, say, a chair is? The person next to me says, well, you have given me qualities of that thing there, but im not sure you have conveyed what a chair is; I know what it is, but i wish to communicate what it is. So then maybe I go to a dictionary, maybe an encyclopedia. Still, the person is not convinced. We are looking at a chair, we both call it a chair, but I have not succeeded in granting to him what a chair is, beyond an incomplete description of that thing that somehow is common between us. In fact, I can continue to describe aspects of that thing and I will never get to a complete description of it. Then, besides whether or not the thing ‘the chair’ can be described enough to grant it, there are also questions that bring into question that there is really a thing that corresponds with the label ‘chair’. For example, if I say ‘a chair has four legs’, one may ask if a table qualifies as a chair, and I could say, yeah, if I sit on it then it could be a chair. But if you don’t sit on it, can it still be a chair?

This is the situation of every object. It is not a situation of subjective, personal or individual realities, but neither is there an absolute qualifier for what a ‘chair’ is beyond knowledge. This is the idea Kant expounded upon when he concluded there is no knowable object “in-itself”, that objects exist entirely within or of knowledge. His analysis goes much further in depth, situating terms and discussing the outcomes of the apparently logical ordinances that then arise, than our discussion here requires. Yet, we should see that his analysis involves a differend that implicates at least two ‘things’, an object in-itself, the chair in our example, as well as a ‘brain’ or ‘mind’ (a subject, un-problematized) that is deduced as incapable of overcoming the epistemological wall (the object problematized); this situation, then, presents a fundamental duality, a given that then allows for its own denial, a forgetting, so as to allow his presentation. Though his effort concerned establishing a ‘better’, less superstitious, metaphysics, he succeeds ironically in perpetuating the same (see my subsequent post).

The key to breaking this epistemological nightmare, though, where what surely appears to me as a true thing is actually not so true, at least, in so much as I might want to convey it to another person, is the third party. In the third party lay the responsibility of truth, there resides truth’s criterion. It is the problem of the third party that reveals one’s orientation upon the object. Orientation concerns the differend. In contrast to the dialectic as I situate it above, but projected toward what Lyotard calls “the referent”, what can be called the object, where the thing or object is taken as self-evident, as containing aspects of itself that human beings through some method can then know as true (for example, the proposed objects of conventional dialectic and discourse in general) as well, where the subject is localized by the individual for the sake of the substantiation of the individual – in other words, where there is no deferend worth mentioning – we have then the ‘true object’. Where the situation of knowledge concerning communication is mitigated or denied for the sake of having a true thing, due to the ‘displacement’ of the individual into reality, there we also have faith.

The overlay of ideas that accounts for the dialectic of faith concerns the subject as the subject no longer is distinguished through the conventional methodology as equivocal to the individual. What then emerges through this differend is a real assertion of the priority of the individual that henceforth can be called the ‘subject-object’.

Hence; what we deal with can be understood through the following possibilities:
(1) Faith: The relation between transcendent-immanent (God) and human involving a total reality of the created universe (of objects);
(2) Faith: The relation between (1) and the subject-object, which is to say, the individual of conventional reality;
(3) The effective differend of (1) and (2).

* *

With the foregoing in mind, I begin with a quote from an ongoing discussion of comments for the previous post “Issues and Existence”:

– “For example: I discover I have terminal cancer. I have heard that God loves me, and I have heard that God is all-powerful. Given these “truths,” I can’t imagine why God would not cure me of cancer, so I ask him to cure me.
Why does a request like this not get answered with a cure 100 percent of the time?

If I understand The Bible’s rendition of our story, this world is no longer the world that God created or intended. God has a plan to restore creation, but His Death-to-Life Project moves directly through death.

So, I think a short answer to the question is that God is leading humanity on a difficult — but hopeful — route through a ruined world“.
.”

Since the idea of faith is so tied up with Christian ideology and cosmology, I’m gonna give a list of ideas mentioned in the excerpt that I have difficulty with:

– god intends.
– god loves
– god restores creation
– god is leading humanity through a ruined world

These above statements present most poingnoantly the problem I’m treating. The statements indicate one statement. I’m going to skip over that it relies and implicates a ‘Divine Power’ (obviously), and go to what is most significant: It exactly ‘presents’ a proposed absolutely true object, God, and beckons the human being away from the world. It confirms the problems of humanity, that a human being cannot but have problems, that is, that the ‘problems’ are universal (again, a proposed ‘true object’) and so all human beings deal with problems the same way; which is to say, they have a common mode of psyche that defines humanity as such – saying this without a speck of irony. God thus ‘intends’ better for ‘all’ humanity because humanity is taken as another common true object amoung other objects of a true universe (God at the ‘top’ as creator of true objects) with absolute definitive qualities and having ‘difficulty’ being such because it is human nature in-intself, as human nature is defined by the ability to choose out of thier (problematic) sinful condition through ‘repentance’ and belief, this idea being totally misconstrewed in the idea of free will. The correspondence between these two true objects (the ‘equal’ and common true object called the human being and the true object ‘God’ that intends and tends for that humanity) must indeed be one of faith as I have described, and bridged in Christianity by belief in Jesus, instead of relieved through knowledge of what is said of him. I would suggest reading, or re-reading Nietzsche.

I would prefer to say “God is love”. If there is a heavenly or divine aspect that human beings can be involved with, it must be love. But this has nothing to do with “why God would not cure me”, except that one is involved with an orientation upon the world that requires of him (the individual), for the sense that one can have of it, to think of oneself as partial to oneself essentially, that is, as having elements of themselves that can be separate from other parts, such as, my self, what people like to call ‘ego’ (which is a most appropriate idea here), separate from God. Only through this type of denial can ‘a God’ love, and by extension or retraction, love the individual.

We can begin to situate how conventional reality lacks in irony by considering what
Slavoj Zizek has said about love:

http://m.youtube.com/watch?v=hg7qdowoemo&desktop_uri=%2Fwatch%3Fv%3Dhg7qdowoemo
(You can also google ‘Slavoj Zizek on love’, if the link doesn’t work.)

In listening to Zizek, one should see that how he frames his bit is the same that frames the differend with its referent, so to speak, that the universe is contained or accounted for as a totality in this framing. Thereby, if there is a ‘good’, as one might inscribe a whole universe, ‘inclusivity maxima’, where all is ‘come over’ by a total ethics, where the impetus (non-impetus?) is toward or completed, resolved, in ‘goodness’, then it is what can be understood as a ‘beginning-and-but-end’, or perhaps, a ‘creation’, and ‘good’ is the purpose or reason in a ‘returning to’ (reckoning). Love is then the proposed motion of this return. Against the ‘beginning’, as what has begun thereby separates what has set out from its beginning, and what at one time began is now separated from, Zizek says, “love is evil”.

We are situated in a world that we supposedly all know. Some people who proclaim themselves as a sort of activist, or maybe spiritual advocate for whole-ness, of a whole world, say they love the world, while others of a more pessimistic nature might say they hate the world. But these postures reflect the very position of ‘being set out’, of having the inherent ability gained by their being ‘not whole’. By the fact of the phrase, as Lyotard might put it, such sayings present the world as separated, as ‘not good’, as ‘evil’. By the sayings or assertions of position (presented presentations: representations), those seek to overcome the discrepancy involved in the having to say ‘I love…’ or ‘I hate…(the world)’. The sayings present thus a ‘longing’ that cannot be resolved – except through faith. Thus Zizek is saying “We do not love the whole world…(rather) we pick and choose what we love” through the phrases as they indicate a referent (the true object); the condition of such referent is, though, insolvent, and is thus termed expressions of the evil that resides in the world.

*

If ‘creation’ means its most exstistant meaning, as opposed to its existing meaning, then there is nothing to restore; rather, every moment restores what was lost through itself. This is the dialectic, the truth found within. To bring in ‘a God’ destroys so it might redeem; when one reads many Gnostic texts, we get a glimpse of how they situated this possibility in discourse. (By the way, Laruelle attempts to reiterate this meaning without reifying the Gnostic dogma or the textual form of analysis {hermeneutics}.) In most religious-type systems, such ideas typically are found in ‘secret”; this includes Judaism. The God who creates the world or universe is seen to have revolted from an earlier ‘God’ from which the ‘creator’ came. If I recall, at least in one Gnostic text, this creator-god is seen to hold the world in a lie, and proclaims upon his creation “you will have no other Gods before me”.

From another angle, if you think about it, one must ask, why would a god who created all the heavens and the earth need to make a law, to command his creation not to have any other gods?

The ‘ruined world’ must be that human situation where such a commandment is necessary. So it is that with the presentation of the commandments we have already the ruined world. But there has been no ‘progress’. There has only been the situation of the ‘one and the others’: the one, such as Moses or Jesus, who has knowledge, and the others, who need or have faith. The ones of knowledge need no faith, they know the truth; creation is manifest; creation exists. Only for those of faith does creation need to be restored, because ruination is their own, but denied for the sake of faith. The restoration never occurs because the situation is the situation of existence, not of conventional history, not of the true past toward a fulfilled future. The movement of such history is entirely of knowledge, spoken synchronously, the subject separated from the individual projected into humanity and extended as hope in time. Thus the movement of history is the movement of humanity involved in this dialectic, the discussion founded upon the responsibility of the third party, and how this is situated for meaning; there is nothing beyond this aspect. This is to say, the movement of what is beyond is ironic; so much as history is extended in time as the discrepancy and dynamic of knowledge and faith, what is beyond is beyond distinction in this way: It is contradiction in truth and paradox in meaning. It is that which contradicts while affirming that is existence, and in this way, is offensive to conventional truth: the truth is absurd. That which contradicts and is offensive to conventional faith is that we merely are meaning-making creatures; what is absurd is that this reduction allows for meaning that arises from such meaninglessness, the truth of reality in faith: the double voice.

What we can have of the differend is the distinction between knowledge and faith, instead of the relation that is revealed of knowledge and faith that tends toward a speculative metaphysics of conventional reality. The difference is located in whether all the facts are accounted for without offense or not. What is not offensive to the conventional method, the reason why metaphysics is so alluring, is that it is involved with, indeed, making progress. Whether such progress is marked by technological, scientific, economic, emotional, mental, religious or other objective genres makes no difference because they are all motions of the conventional methodology of reality, of the individual of objects, all motions posited in faith. I submit that humanity, the conglomerate or constituency of human beings, of faith is being lead nowhere. What is ‘difficulty’ is being free and alone in a hostile world, and this then beckons a faith in hope as purpose. But likewise, what is difficult is the knowledge of what is true against the multitude of faith. The one of knowledge thus is not alone in a hostile world, but free against the hostility founded through the ones of faith. His difficulty is that he knows the truth and thereby is lead; the problem then is how to come to terms with the people of faith. The problem here then, is how the differend is situated in reality. The differend has to do with absolute presentation of the situation, not so much the phrase or its existant or substantive role in context, but rather as i have said, the issue is the term.

*

Direct Tangent 6.9: A Word on Faith: An Appropriate Rendition of Francois Laruelle’s ‘Sufficient Philosophy’; The True Object, A Moment with Pierre Bourdieu and the Practice of Process.

As a close to the Direct Tangents and segue to the next, this essay is a simple and direct stating of a basic series of the matter at hand. By ‘series’ i mean to refer to the structure of argument: points that must be understood as true in order for there to be an discussion; what are called ‘premises’ usually do not have to be true, but only sufficiently understood for an argument, but then communication may not occur. I would say that it is the insufficiency of premises, and thus argument in general, upon which conventional reality is manifested. A practice of process involving a statement of series is the condition of truth; here, I cannot, that is, am incapable of coming upon a concept already proposed as if it should not be or not have been, as if i were then jealous or offended, against which i would then argue. In the process of truth, there is no exceptions. The issue is not so much about finding truth; it has to do with the situation of terms. What is the object?

We deal in two possibilities. If i am stating my position by my opinion, i can call it an argument, and I can start anywhere I please as long as I develop sufficient premises. Yet, because, here, we deal in truth, I may not approach as if I am speaking within a conversation already developed (considering my whole blog is really one essay). I must start at the beginning, not in the middle, every time. I thus do not ‘disguise’ my target through addressing what then appears to be particular arenas of discourse, though I may use such discursive objects as an occasion for what I have to propose. The tact that is taken by many writers, whether acknowledged by them or not, of opinion, is often deceptive at best, a type of withholding, and derailing for many who would otherwise be interested.

Though Francois Laruelle appears to come very close to being ‘honest’, a reader has to be somewhat informed as to the particular meaning of what terms he presents, cloaked as they are in a type of conventional-institutionalized deception (what I have designated as ‘jargon’), to be able to appreciate what he has to say; indeed, Laruelle produces his own “dictionary” of non-philosophical terms, an effort that i see as unnecessary. It is sufficient to convey his meaning, and necessary in that he could propose it in no other way for himself and be in line with his intent, but it is not necessary by virtue of the insolvency of the true object (see below). In his attempt to be transparent and approachable (I must grant this to every writer, at first), he ‘auto-excludes’ much of his potential audience, and demands of his audience a certain academic effort. In previous posts, I have addressed this by suggesting he is in bad faith by his presentation, since – is he not supposed to be speaking upon ideas that concern everyone? And if not, why not? I, on the other hand exclude all but none in that I approach through an intent to be clear to everyone as well as myself; my exclusivity is found by choice, as there is maybe barely one who would have never chosen to come upon my work. (Nevertheless, one should note: Laruelle’s manner is indeed appropriate, since he is attacking what can be seen as the ‘head of the beast’, the effectively institutional-religio-ideologicracy of conventional method called “philosophy”, the ‘bastion of the sacred method’ by which he is a self-proclaimed “heretic”. Just as Martin Luther, and just as noteworthy, Martin Luther King Junior, among many others, challenged the prevalent institution of their times by advocating and practicing what can be seen as the antithesis of the institution’s pro-motion, Laruelle confronts the similar element of our time, but in a ‘radical’ manner. Reader, please keep this in mind as I occasion Laruelle in this discussion. I am left to wonder if in his assault on the boarder gates he has become a citizen of his own pillaging and continues to build and climb an ever renewing ladder, or whether in his proposition he has thrown away the ladder.)

So, whether or not his intent is to also confront the greater reality, I see that when he says ‘philosophy’, and proceeds to address and direct his activity upon and through a supposed institution or discipline called ‘philosophy’, he is also talking about how people in general may have ‘philosophies of…’ the various aspects and circumstances of life and existence. In contrast, I suspend no presumptions; I am addressing and treating of truth, and nothing less than what it seems a life of experience has lead me to see of how myself and other regular people (including theorists) deal with life. What is ‘rigorous’ is the critical undertaking of experience, and less so, the experience of learning how I might approach an analysis of it and thus so to speak of it. I thus approach from a proposed basis of ignorance, because that is how I came upon the world, through doubt, and through a transparent process that shows frustration and contempt as well as assuredness and askance upon the issues (Constructive Undoing is a process) as most anyone earnestly interested would, attempt to shed light on the significant issues concerning reality and existence. Hence, I hope it helps with this purpose to say that Laruelle and I are parallel in our presentations, but moreso involved in a basic parallax upon the same point of contention.

To this end, a have located a (another) specific occasion. Laruelle’s “sufficient philosophy” suggests that philosophy sees itself sufficient by itself to indicate what is true in-itself, what is true of truth. Where Laruelle has coined this idea, appearing as proposing as he is addressing a specific discipline, as he may or may not be, I coin ‘conventional methodology’ to make explicit that I am indeed taking on truth and reality of the everyday sort, the ‘ordinary method’ of coming upon reality pertaining to agreement with accepted standards, and in this I submit that I step to where Laruelle avoids, as he has been invested in a (slightly) more conservative effort, a conservation of the clause – ironically, at least in appearance.

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Here is an excerpt from Pierre Bourdieu’s “The Logic of Practice” with my clarification comments in brackets, not italicized:

One has to escape from the realism of the structure {the true object}, to which objectivism…necessarily leads when it hypostatizes {makes, sees, understands or otherwise develops as foundational} these relations {true relations of conventional methodology} by treating them as realities already constituted outside the history of the group {an object ‘in-itself’ or ‘out-there’ as opposed to the individual thinking human being} – without falling back into subjectivism, {the individual thinking human} which is quite incapable of giving an account of the necessity of the social world { in so much as reality or the world can be argued as originating from the individual human being (subjectivism), it fails to account for the apparent arbitrary agency of random events and other conscious subjects}.” [1980 Stanford University Press; English translation, 1990 Polity Press. Pg. 52]

One cannot assume a common understanding. This is why there is discussion. But a discussion must find a common ground before there is true communication. This is the initial problem. The meaning of the terms of the issue have not been sufficiently disclosed, and it seems for our discussion, here, we are up against a very large obstacle: faith.

What I mean when I use this term is also part of the problem; through Constructive Undoing I have been attempting to indicate how faith is to be situated so communication might then occur. In this post I have presented the above excerpt because it describes the situation in a pretty good and clear manner, such that I might be able to elaborate and thus promote and get at a sensible, understandable and productive communication. In short, I turn the conventional meaning of faith, as having to do with belief and choice, on its head, or rather, back upon itself and its proclamations of truth, proposing that the conventional effort itself is based in faith, yet more precisely I propose faith as the containment that allows for the individual and conventional reality due to its ‘having’ choice and belief, but that the truth needs no faith.

Here is a more fluid reading (my rendition appropriate to ‘faith’) of the excerpt above:

One has to escape from objectivism, the idea of the true object, where objects exist ‘out there’ in the world and where the human being is likewise an object among objects of a true universe, the meaning of which allows for and maintains an absolutely true scheme that relates objects and establishes conventional reality. But also, one should not respond by falling into subjectivism, or the idea that reality stems from the individual thinker, or that whatever one believes is thus true, for this idea also fails to account for much of the aspects and activity of a social world.

Please note that Bourdieu is involved with a critique of anthropology and sociology, their theories and practices of approaching and analyzing cultures. Though his presentation is quite profound, I will not go into his particular argument here, except to say that his proposal is that one needs instead to look at practice, hence his book “The Logic of Practice”. At some point in the future I will discuss in more detail the relevance of his and others’ positions and activities. For now, his is a sufficient occasion to talk about faith.

In as much as Bourdieu proposes a solution of ‘practice’, I extract from his proposal and develop ‘faith’. The situation that he describes above, that one must “escape” from, represents how faith is constituted as reality. For my occasion toward meaning and in a manner of speaking, he is suggesting that what is necessary for truth is to relinquish ones faith in objectivism and subjectivism. It is not difficult to understand what a usual or common object is; we see them and interact with them every moment of our lives: the tree, the lamp, the box, the shirt, the person. What is not so easy is to see that these objects are not solute in knowledge, meaning, though they might be presented to knowledge, and may be re-presented by knowledge, such knowledge does not contain or correspond with any true object except that what is ‘true’ is likewise qualified or quantified to a ‘true’ meaning. What this means is that knowledge reflects only knowledge; it also means that what is at issue is where or how truth finds its ground, or its fundamental basis. Knowledge cannot, does not, ‘reach’ some ‘out there’ object, nor does the various qualities of such a true object (what can be known as an object “in-itself”, or what I call an “absolute true object”) influence knowledge or yield up information of itself that knowledge then ‘apprehends’ or ‘gains’ of it. Knowledge is not ‘knowledge of…’ so to speak. Admittedly, though, this concept seems to defy common sense, but it is apparent when one attempts to convey a truth without sensory confirmation, and without faith; hence, what is ‘common’ sense.

What we are dealing with here is a necessarily advocated separation of things in the world; we are dealing with what we see actually occurring in life and ones perception of life and the world. The method of theoretical reduction of reality to some ‘more real’ idea, such as Laruelle’s “Real” or “vision-in-One” as opposed to “reality”, is merely a situating of meaning based upon a presumption of the true object, and this yields nothing but a mythological ideology, as if one mythology might be better or more advanced or progressed than another. How is it possible for there to be a something more or less real? Despite all discursive gymnastics, only through relativity can we have a Real and then a reality, only in a world where terms are able to indicate something better than or worse than, ignorant and enlightened, essential as opposed to mundane: only in a world determined through a conventional methodology. To be more more precise, the issue is not of a discerning or discovering of (true) things based upon phrasing, clause or context, but quite the converse. It is not a mis-definition that gives us the mistake of belief in the true object, it is something infinitely more subtle and insidious: it concerns ones orientation upon the term; the issue has to do with a situating of terms for a designation of the object.

Bourdieu does an absolutely amazing job at putting into words the situation of reality as it pertains to this idea, how theoretical assertions fail, how exactly terms interact meaningfully, and how these issues resolve in, what he proposes, practice. Here, though, I am not so concerned with the particular discursive meanings of practice since we all practice every day. Our ‘inner’ thoughts and ‘outer’ physical activities are the manifestation of existence; so far as I am concerned, the world of practice just “Is”. The contemplations of what I shall do to day as well as how I actually do it as well as the thoughts about all this is commonplace, well worked and though interesting, not very significant. Things get done, I have my attitudes, my opinions, others have theirs – life goes on. But it is how one is oriented upon such ability to “practice” that is significant: it reveals ‘faith’, or how one is oriented upon reality.

Where it is possible for an absolutely true object to be correspondent with, or signify itself as, a person’s thought of it, there is faith, but also conventional reality. The theoretical reduction that would remove the incidence of meaning intended here, that would rebut again to reveal how “there is no absolutely true object”, has not grasped reality, but has asserted it; indeed, in that theoretical move, conventional faith has been restated. Such a faith is not of reflection, it is of direction; conventional faith is of the naive past toward a knowing of truth revealed as such, a superstitious past toward an ‘enlightened’ future. The direction is the conflation of sense and knowledge; the sensation combined with what ‘makes sense’, knowledge, amounts to the true object; so it is also with the ‘sensation’ based upon a ‘proper’ theoretical argument. The reflection that understands that the sensation only confers meaning through knowledge, and not along side of it or conspiratorially with it, is not in play for conventional reality: a TV is a TV, a doll is a doll, a tree a tree, a car a car, cells are cells, bricks bricks, a bird a bird, a dog a dog – a theory a theory – the assemblage or ‘world’ of such true objects, I call ‘conventional reality’, or simply ‘reality’. We should be not so concerned with some fundamental, more real, reality, which is to say concerned with how to describe (the true object called) reality for what it ‘really’ looks like, for this amounts to a metaphysical proposition; rather, our discussion here has to do with what is practical, what emerges as a result of ‘practicing the process’ life.

Absolute true objects rely on and are found by the possibility in equivocation of thought to the thing out there that is sensed and a subsequent negotiation with things out there or other; such objects rely not only on knowledge but on an indication – i say “tree” and i point over there and the person next to me sees the tree or touches it or smells it and nods “yes, i agree, that is a tree” and thereby we know that thing there is a tree in truth absolutely. By the term ‘absolute’ I mean to indicate an orientation one has upon reality, but this is difficult because in our discussion of faith there is no objective referential like a tree to point to; i can only describe situations from the occasioning of objects ( such as this ‘discursive’ object called faith). Again, even as I would argue the position that there are no absolutes, that such ideas gain their meaning as relation, which is to say, in the negotiation of meaning, i am arguing not only a truth, but i am asserting an absolute nature, aspect or thing of the universe, as if the universe has given me some piece of data or information of itself to my knowledge, as if the true one universe has relinquished or revealed itself to my knowledge. The irony of this situation cannot be overdetermined.

Conventional reality that rests upon the possibility of the absolutely true object is not true, but only true in knowledge; the reality that mistakes the ‘object of knowledge’ for the ‘knowledge of the (true) object’ is of faith. Only through knowledge can we know of what may be sense; the sense that orients sensation, as from the physical senses, that would distinguish it (sensation) from thought to show how they involve separate elements of stimuli and process, also uses such ideas to develop and reinforce the incorporated individual who is manifested, a human being, as a result of these elements. The idea is that thoughts can be distinguished from raw physical senses but the sense can influence thoughts and thoughts the senses, but that in fact they are intimately intertwined. The real human being is defined in reality and in this way is real. Hence, what i say is not real of the human being is that none of these situations can be recognized without knowledge, and thus knowledge is the total situation of being human. But, as pointed out, we should not take this to mean that we should look to subjectivity for the truth, as subjectivity usually denotes belief, not so much because, as Boudieu puts it, subjectivity fails to account for and actually avoids social contingencies, but rather because the rhetorical-theorietics of subjectivity is also informed by a particular orientation toward the true object, what I call the subject-object. We are thereby concerned with, and revealed unto, not the real subject, but rather, the true subject.

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I coin the phrase “faith makes true” to emphasize the difficulty of overcoming the mistake of (conventional) reality. Reality is qualified as such, as designating the arena of true things, because it is so prevalent and common: it is reality, the relations of things in reality are real. It seems frivolous and presumptuous to make a counter-distinction, as Laruelle does, and call his ‘the Real’, as if it is somehow more real than reality; it seems more consistent and logical to call a counter distinction “not real” – and this sensibility thus also re-emphasizes the difficulty of escaping the “realism of the structure”, as Bourdieu puts it above, since one inherently and apparently is bound to what is real, to reality, because the conventional methodology deems it real and true. Also, the ability to come upon ‘what has been chosen’ informs reality inso much as ‘one chooses’ of what may be come upon. In this the object, inanimate or animate, may behave and be interacted with the human being through the free act. Reality thereby confers upon the individual his situation as real in reference to what he may or may not have chosen of himself; thereby he may have illusions based in the choices he made and be brought back into reality. So it is that the conventional agent of faith is incapable and unwilling to relinquish what (to her or him) is true, because of his faith in the true object. Faith is sufficient for reality, but not for truth, and what is more real is only likewise of faith; nevertheless, the terms of reality are sufficient to convey the truth, but are not sufficient of themselves. The non-philosophical method itself is a sufficient philosophy, and can thereby pose some ‘more real’ reality (the Real), but it is insufficient to reveal the truth.

How can this be so?
What we have is a meaning of basic duality that precipitates from conventional duality, that is found through a simple doubting of everything; a precipitate that I call the conventional bias. The sufficient non-philosophy that would recourse to offer some progressed state of reality is rooted in bias. When what is needed to bring about such progression is needed, there is faith, because the hope is that what is sufficient for logic will be sufficient for the truth of progress; but alas, it is so difficult to relinquish ones faith.