All posts by anomalogue

Reading plans

Biography, Phenomenology

I finally finished Husserl’s The Crisis of European Sciences and Transcendental Phenomenology late last night.

Thinkers like Kant, Guenon, Hursserl, Heidegger, Gadamer, Bernstein and (to some extent) Voegelin tend to clarify and articulate things I’ve already tacitly practically grasped. Reading them helps me account for myself to others. (This is important especially for work. I am never coming at things from the normal angle, so I always have a lot of explaining to do, at least until I win the trust of people I work with. My dream situation is to be that guy who is called in where people are unable to find any angle at all by which a problem can be grasped. There isn’t even a question that can be asked, much less answered. That’s home for me. As Wittgenstein said “A philosophical problem has the form: I don’t know my way about.”)

However,  the rarer thinkers who really nourish and energize me are the ones who throw me into states of alternating disorientation and insight that demand words, pictures, poems, myths. These are the thinkers who change you, sometimes radically, when you understand them… as a condition of understanding them at all. They keep the whole intellectual project firmly rooted in Why.

I’d planned to jump into Richard Rorty next, but now I think I might need to do a tour of Nietzsche again, and see how he reads for me now that I’ve acquired new modes of understanding and articulating. I do not believe he will blow me apart into inexplicable ecstatic insights like he used to. That makes me a little sad, but at the same time I am satisfied that I am making real progress.

Culture is the most interesting thing in the world

Philosophy

Youth is boring because everything a youth does is directly or indirectly related to biological reproduction.

Adults – and there are fewer adults than we think – are preoccupied with spiritual reproduction, or to put it in more conventional (but for that reason more readily misunderstandable) terms: culture.

Culture is humankind reinventing ourselves out of our last reinvention, again and again, in generational chains of existence. Each generation could be called the son or daughter of humankind, if you have an ear for that kind of language.

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Culture is the domain of adults. Within it youth strives for adulthood. Culture dominated by youth, where adults cling to youth and simulate youth, is culture in decline. The directional implication of decline is important.

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We think we are lonely because we have no community; that is, we lack means to unite our aggregation of friends. That is only the foreground. The background, the missing ground, of genuine, nourishing being-with, seeing-with, feeling-with – is culture. But we degrade culture by objectifying it into an aggregate of foreground artifacts. In fact, culture is what envelops us as we share the intersubjective experience of meaningful artifacts.

Our art traditions are the blueness of water under the ensphering sky. When we share a love of something we are together and we know with perfect certainty we are not alone.

(Human self-reinvention is the heights. The primordial ground is the base. The strange, mute instincts that flow up into us from who-knows-where is the depths. The depth of a thinker is his unbroken existential span, from knowing participation in depth, through reflective knowledge, to knowing participation in height.)

(Reading together is the intimacy of intimacies.)

Twos

Biography, Fables, myths & parables, Pragmatism

I used to feel ecstatic riding my bicycle, knowing that this beautiful, simple machine, powered by my own body, could carry me anywhere I chose. I could go to work, or I could pass right by work and travel all the way to Tennessee, or deep into the north. I’d fantasize about maintaining a secret storehouse with all the tubes, tires, chains and spare parts I’d need for a life-time. I’d be free forever.

Now I ride my bicycle and I know that with each bump the frame is gradually weakening. The chain and all the parts are slowly corroding and grinding themselves down against each other. The tires are unrolling themselves into the road like tape, leaving an invisible path of rubber particles everywhere I go. I will need to replace it, bit by bit, by pieces made by other people. Maybe someday no original parts will remain, and this bicycle will exist as a tradition. I am riding over streets made by people, to places valuable solely because of the people there. And what is going on in my body? It is corroding, sickening, healing, weakening, strengthening, replacing its own substance, but its terminus is inevitable. As I ride, I rethink and resurrect the words of people who wrote and died, and I think about living people. And the things I think and have rethought in reading are meant to be told – they demand telling – if someone can hear them.

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If humankind were to perish I’d want no part of what remained. We are in this together; and if we can learn to accept and love this inescapable fact (and stop trying to fantasize ourselves out of it), we can seize our freedom to make our time here together easier to love. Life is still vast.

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Space repeats itself in time. Each moment contains the entirety of space. Space and time repeats itself in each subject. Each subject contains the entirety of space and time. We are forced through time and we move about in space. What about subject, I and We? Can we “move” there? Have you moved or been moved in the interlapping being of an other?

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An admittedly weird digression:

Hermes was the messenger of the Olympian gods who moved infinitely quickly, at the speed of thought. What sort of messages do you suppose he transmitted? Facts?

Janus, the double-faced Roman god of doors, was related to Hermes, and I think he can provide us a clue. From Wikipedia:

Historically, however, Janus was one of the few Roman gods who had no ready-made Greek counterpart, or analogous mythology. We can find in Greece Janus-like heads of gods related to Hermes, perhaps forming a compound god: Hermathena (a herm of Athena), Hermares, Hermaphroditus, Hermanubis, Hermalcibiades, and so on. In the case of these compounds it is disputed whether they indicated a herm with the head of Athena, or with a Janus-like head of both Hermes and Athena, or a figure compounded of both deities.

I enjoy the question of what divine thoughts moved through the split brain of Janus? Was it an inner dialogue? Was there a witnessing consciousness somewhere above or below? Was he of two minds, or one… or three…?

Nietzsche’s mask

Biography, Philosophy

One of the themes I’ve indexed on my wiki is the mask:

One of the most striking passages is from Beyond Good and Evil:

Everything profound loves a mask; the most profound things even have a hatred for image and parable. Might not nothing less than the antithesis be the proper disguise for the shame of a god walking abroad? A questionable question: it would be odd if some mystic had not already risked something to that effect in his mind. There are occurrences of such a delicate nature that one does well to cover them up with some rudeness to conceal them; there are actions of love and extravagant generosity after which nothing is more advisable than to take a stick and give the eyewitness a sound thrashing: that would cloud his memory. Some know how to cloud and abuse their own memory in order to have their revenge at least against this sole confidant:–shame is inventive. It is not the worst things that cause the worst shame: there is not only guile behind a mask–there is so much graciousness [Gute] in cunning. I could imagine that a human being who had to guard something precious and vulnerable might roll through life, rude and round as an old green wine cask with heavy hoops: the refinement of his shame would want it that way. A man whose shame is profound encounters even his destinies and delicate decisions on paths which few ever reach and whose mere existence his neighbors and closest intimates must not know: his mortal danger [Lebensgefahr] is concealed from their eyes, and so is his regained sureness of life [Lebens-Sicherheit]. Such a concealed man who instinctively needs speech for silence and to be silent and who is inexhaustible in his evasion of communication, wants and sees to it that a mask of him roams in his place through the hearts and heads of his friends; and supposing he did not want it, he would still realize some day that in spite of that a mask of him is there–and that this is good. Every profound spirit needs a mask: even more, around every profound spirit a mask is continually growing, owing to the constantly false, namely shallow, interpretation of every word, every step, every sign of life that he gives. —

 

Individual

Philosophy

The most defiantly, radically individual thing an individual can do today is to reject individualism and to live alone with the absurd consequences.

It is much harder to be individual than you might think, and it is also a lot shittier. And it’s really not intrinsically valuable. Sometimes radical individualism can be useful when a new vision of life is needed, but that’s an exceptional case.

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(Said cheerfully): Philosophers are spiritual mutants. 99% of philosophers are pure waste, and the ones who aren’t waste are useful due to accidents of history. But philosophers are like salmon or sperm, doing their thing for no reason at all, for the sake of something they cannot see until it has been accomplished. When I use the word transcendence as a verb, what I am referring to is this kind of nonrational obedience to one’s own urgency that reveals its purpose only in hindsight.

The tragic vision: embracing the fact and its consequences that countless are wasted for the sake of the rare success, and experiencing pride in being wasted as an individual for the sake of one’s kind, which is the true seat of one’s own identity. It is affirming: “Lord, let me die… but not die… out.”

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The paradox of good listening

Fables, myths & parables, Philosophy

In our content-glutted world, listening is exalted above speaking. There’s many people talking and few people listening.

Human beings are creatures of the foreground. We like to take the direct path. If few people are listening the solution is: Start listening. Right? Isn’t that a satisfying answer? Don’t you feel virtuous when you take the attitude of the good listener and let the other do all the talking? Don’t you feel charitable?

But let me ask you this: If you perceive it this way – that all honor is due the listener… are you really listening? Or, taking it from a different angle: when someone needs to be heard, is the need essentially one of needing some silent space and a friendly face? Or something else?

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The paradox: We listen to the degree that we value what is said. Unless the listener experiences the value of what he hears – unless he is genuinely grateful for what is being said – he’s not actually listening at all. Valuing doesn’t have to mean agreeing, it means valuing the shared being of conversation. A conversation of this kind has itself (as a shared whole) through its part-icipants.

The resolution: Start by refusing to listen to what you can’t value; but even more importantly, don’t speak what you do not spontaneously experience as valuable yourself. If it doesn’t move you saying it, it won’t move the other hearing it. Don’t say it, write it, sing it, paint it, build it, dance it. Wait attentively and openly for your vision to come to you from within or from without.

There is no shame in waiting. There is tremendous honor in waiting.

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Have you ever experienced the liberation of art?: a deeply persuasive presentation of a new way to be in the world?

Art that does not radiate a new existential possibility around itself is not art, but mere entertainment.

It does not matter if the art “moves” you emotionally, as long as you are moved within the same old world as before. That is mere sentimental jostling, and it seems like a big enough deal until you’ve experienced a true shift at the depths.

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Your universe is a planetarium. You look out into the starry, plaster dome and you see infinite space. You look at the projector at the center, and it is an object, furniture.

Oh, inverted world…!

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We no longer expect enough. But do not worry: desperation is on its way and it will liberate us from our drab satisfaction. Nothing but genuine intense pain can liberate. Until then vanity and fear conspire to imprison us in cozy complacence. I have nothing to say to someone who has never suffered and known the disorientation of despair.

I’ve always loved people in deep crisis, and also people on psychedelic drugs; both listen urgently enough to hear the radically unexpected.

“Lord we have come to the end of this kind of vision of heaven…”

Nietzsche quotes that have mattered to me

Philosophy

“The Greek artists, the tragedians for example, poetized in order to conquer; their whole art cannot be thought of apart from contest: Hesiod’s good Eris, ambition, gave their genius its wings. Now this ambition demands above all that their work should preserve the highest excellence in their own eyes, as they understand excellence, that is to say, without reference to a dominating taste or the general opinion as to what constitutes excellence in a work of art; and thus Aeschylus and Euripides were for a long time unsuccessful until they had finally educated judges of art who assessed their work according to the standards they themselves laid down. It is thus they aspire to victory over their competitors as they understand victory, a victory before their own seat of judgment, they want actually to be more excellent; then they exact agreement from others as to their own assessment of themselves and confirmation of their own judgment. To aspire to honor here means: ‘to make oneself superior and to wish this superiority to be publicly acknowledged.’ If the former is lacking and the latter nonetheless still demanded, one speaks of vanity. If the latter is lacking and its absence not regretted, one speaks of pride.”

(Human All Too Human)

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Redeemed from scepticism. — A: Others emerge out of a general moral scepticism ill-humoured and feeble, gnawed-at and worm-eaten, indeed half-consumed — but I do so braver and healthier than ever, again in possession of my instincts. Where a sharp wind blows, the sea rises high and there is no little danger to be faced, that is where I feel best. I have not become a worm, even though I have often had to work and tunnel like a worm. — B: You have just ceased to be a sceptic! For you deny! — A: And in doing so I have again learned to affirm.

(Daybreak)

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What makes one heroic? — Going out to meet at the same time one’s highest suffering and one’s highest hope.

In what do you believe? — In this: that the weights of all things must be determined anew.

What does your conscience say? — “You shall become the person you are.”

Where are your greatest dangers? — In pity.

What do you love in others? — My hopes.

Whom do you call bad? — Those who always want to put to shame.

What do you consider most humane? — To spare someone shame.

What is the seal of liberation? — No longer being ashamed in front of oneself.

 (The Gay Science)

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For the new year.– I still live, I still think: I still have to live, for I still have to think. Sum, ergo cogito: cogito, ergo sum. Today everybody permits himself the expression of his wish and his dearest thought; hence I , too, shall say what it is that I wish from myself today, and what was the first thought to run across my heart this year–what thought shall be for me the reason, warranty, and sweetness of my life henceforth. I want to learn more and more to see as beautiful what is necessary in things; then I shall be one of those who make things beautiful. Amor Fati: let that be my love henceforth! I do not want to wage war against what is ugly. I do not want to accuse; I do not even want to accuse those who accuse. Looking away shall be my only negation. And all in all and on the whole: some day I wish to be only a Yes-sayer.

(The Gay Science)

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Get on the ships! — Consider how every individual is affected by an overall philosophical justification of his way of living and thinking–he experiences it as a sun that shines especially for him and bestows warmth, blessings, and fertility on him, it makes him independent of praise and blame, self-sufficient, rich, liberal with happiness and good will; incessantly it fashions evil into good, leads all energies to bloom and ripen, and does not permit the petty weeds of grief and chagrin to come up at all. In the end then one exclaims: Oh how I wish that many such new suns were yet to be created! Those who are evil or unhappy and the exceptional human being–all these should also have their philosophy, their good right, their sunshine! What is needful is not pity for them!–we must learn to abandon this arrogant fancy, however long humanity has hitherto spent learning and practicing it–what these people need is not confession, conjuring of souls, and forgiveness of sins! What is needful is a new justice! And a new watchword! And new philosophers! The moral earth, too, is round! The moral earth, too, has its antipodes! The antipodes, too, have the right to exist! There is yet another world to be discovered–and more than one! Embark, philosophers!

(The Gay Science)

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To be sure, there is also quite another category of genius, that of justice; and I can in no way see fit to esteem that kind lower than any philosophical, political, or artistic genius. It is its way to avoid with hearty indignation everything which blinds and confuses our judgment about things; thus it is an enemy of convictions, for it wants to give each thing its due, be it living or dead, real or fictive–and to do so it must apprehend it clearly; it therefore places each thing in the best light and walks all around it with an attentive eye. Finally it will even give to its opponent, blind or shortsighted “conviction” (as men call it:–women call it “faith”), what is due to conviction–for the sake of truth.

(Human All Too Human)

Practice precedes theory

Hermeneutics, Phenomenology, Philosophy, Pragmatism

Practice precedes theory. Practice is wordlessly active. Theory is the verbal ensurfacing of practice.

Hermeneutics is the practice of performing the ensurfacing practice in reverse  (most obvious when performed in the intellectual realm). It is the reconsititution of wordless intellectual practice guided by the theoretical content, treated as artifact, but not as the essential content of the writing.

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I read Nietzsche hermeneutically, but it took me nearly four years to explain how reading Nietzsche was unlike other kinds of reading. It took me all this time to find the descriptive language for a practice I’d already mastered, but mastered mutely.

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Genuine philosophy is not factual: philosophy presents its factual content like a starry sky, by which the reader/listener can navigate his understanding. The navigating is the essential philosophical act. But most people look at the star-charts and confuse navigation with astronomy.

You cannot summarize philosophy. You cannot factually transfer it. Philosophy is not reflections, it is reflecting. Philosophy must be coperformed, or it degrades into mere fact.

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What has made Nietzsche such a controversial and perpetually fascinating writer is this: much of his content is strictly artifact, often the opposite of his own private opinions. He leaves it to the reader to apply the intellectual practices he teaches; it is up to the reader to apply this practice to his own content and to reach his own conclusions. And he assumes his reader will need to reach his own conclusions because precisely the readers Nietzsche wants (of whom and to whom he wrote frequently) will find the content of Nietzsche’s apparent philosophy, his factual philosophy, completely unacceptable, offensive. But you have to stay with him, anyway, all the way to the ugly end. If you try to cut to the conclusions, you will miss everything.

Nietzsche’s ideal reader – out of the deep, intense urgency – will apply Nietzsche’s practical philosophy to the goal of escaping Nietzsche’s factual philosophy – to the refuge of his own conclusions. And just when you think you disagree with him, Nietzsche winks mischeviously and compassionately.

Remember: Nietzsche called himself the first Dionysian philosopher. Dionysus/Siva: the dancing god.

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The consciousness of appearance. — How wonderful and new and yet how gruesome and ironic I find my position vis-a-vis the whole of existence in the light of my insight! I have discovered for myself that the human and animal past, indeed the whole primal age and past of all sentient being continues in me to invent, to love, to hate, and to infer, — I suddenly woke up in the midst of this dream, but only to the consciousness that I am dreaming and that I must go on dreaming lest I perish: as a sleepwalker must go on dreaming lest he fall. What is “appearance” for me now! Certainly not the opposite of some essence,–what could I say about any essence except to name the attributes of its appearance! Certainly not a dead mask that one could place on an unknown X or remove from it! Appearance is for me that which lives and is effective and goes so far in its self-mockery that it makes me feel that this is appearance and will-o’-the-wisp and a dance of spirits and nothing more, — that among all these dreamers, I, too, the “knower,” am dancing my dance, that the knower is a means for prolonging the earthly dance and thus belongs to the masters of ceremony of existence, and that the sublime consistency and interrelatedness of all knowledge perhaps is and will be the highest means to preserve — the universality of dreaming and the mutual comprehension of all dreamers and thus also the continuation of the dream.

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I would only believe in a God who could dance.

And when I saw my devil, I found him serious, thorough, profound, solemn: he was the spirit of gravity — through him all things fall.

Not by wrath, but by laughter, do we kill. Come, let us kill the spirit of gravity!

I learned to walk; since then have I let myself run. I learned to fly; since then I do not need to be pushed to move from a spot.

Now I am light, now I fly, now I see myself beneath myself, now a god dances through me. —

Thus spoke Zarathustra.

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Spoiler: Dionysus is wordless practice, dance doing its dance. Apollo is theory and everything else that belongs to surface. Dionysian philosophy is doing, faithfully, what philosophical urgency (not curiosity or ambition) impels one to do. Only afterward – as  consummation – the accomplishment, which is known only in hindsight, is articulated. This is Nietzsche’s “overcoming“.

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This might be a pretty good scholarly paper.

Pragmatist inkling?

Ethics, Hermeneutics, Holarchy, Metaphysics, Phenomenology, Philosophy, Pragmatism

I’m beginning to suspect praxis is knowledge viewed from the inside… the essential counterpart to what is apparent when knowledge self-reflects or presents itself as knowledge. Consider this possible developmental process: 1) knowledge begins as an instinctive response to a novel situation, 2a) then the response is iterated and refined within the same and similar situations, 2b) and the refined response is demonstrated and imitated between subjects who participate in the interation and refinement process, 3) then the response is reflectively stabilized through analogies and models, and becomes a verbally communicable practice then finally 4) vocabulary is developed for the practice.

I’m sure I’ll see this in Rorty once I start him, because practically I began thinking like a pragmatist back in 2005, when I had to imitate Bernstein’s manner of thinking in order to follow him (learned the steps of his intellectual dance). That is the only way to understand philosophy as such. Since then I’ve applied Bernstein’s ideas and style to many problems – including design problems and political problems I’ve encountered at work. I’ve also found that same style of thought in Wittgenstein and the smattering of pragmatist thought I’ve read. Now I am interested in learning the vocabulary and the ethics of the pragmatist community.

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I’ve worked intensely and uninterruptedly for 40 months, to be able to say this (relatively) clearly: Hermeneutics is spiritual pragmatism. By spirit, I mean the intellect, but not the intellect that is the mental dimension of an essentially corporeal reality. Spirit is intellect acknowledged as the ground of reality.

Reading hermeneutically is navigating the author’s subjectivity by the objects of his inquiries. The real goal of hermeneutics is not to acquire facts, nor even to uncover the structure by which the author orders his factual reality, but rather to learn to think with the author through his work, and eventually to be able to approach problems as the author would approach them. Such practical knowledge cannot be transferred mind-to-mind across the membrane of individual subjectivities as reflective theoretical knowledge can. It requires gradual merging of wills, until one’s intellectual movements spontaneously mirror or at least play off the movements of the other, and understanding flows in without sharp anomalies or blurry romantic notions.

Hermeneutics is intellectual dance; it is spiritual pragmatism; and it is trans-subjective transcendental phenomenology. It all takes place in the borders between whole and part, mastery and tentative participation, insidedness and outsidedness, in knowing how to know when you do not yet know, and knowing the kinds of knowing one might have or not yet expect.

I set out to account for what it was exactly that Nietzsche did to me. He taught me the dance of dances.

Charlie Kaufman’s Adaptation

Hermeneutics

Charlie Kaufman’s Adaptation is a poetic demonstration of Gadamerian historicity. It is a self-interpretive narrative experienced from the inside, degrading retroactively as it unfolds into the future, always faithful to the truth of the utter faithlessness of memory. The content of memory might be the past, but its sole allegiance is to the future.

Kaufman is the best philosophical filmmaker I know of. He seems gimmicky because his urgency is rare, and his ingenuity is distracting.