All posts by anomalogue

Hostility system

Politics, Systems thinking

I think the big difference between me and many people I know is that I see war as caused by general cultural conditions, rather than by any particular faction.

The cultural conditions leading to war produce mutually-antagonistic factions, which naturally regard one another with suspicion.

Each faction’s partly-understood, mostly-imagined reaction to the other provokes a counter-reaction. That counter-reaction, partly-understood and mostly-imagined by the other, provokes another counter-reaction. Back-and-forth it goes, like a two-stroke engine, fueled by contempt, lubricated with slippery-slope grease. Provocation drives provocation. Antipathy feeds antipathy. Paranoia justifies paranoia.

Each side is goaded into acting the villainous part the other casts. Eventually act becomes actual. Each faction’s darkest imaginings become prescient: they knew it all along.

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Only by viewing the situation from the outside — from outside the perspectives of culture’s hostility system itself — can the absurdity of the system be seen. From either of the hostility system’s perspectives, though, the struggle is clearly one of good and evil.

If we implicitly identify with one of the factions within the system — one of the only possible “sides” one can reasonably take, given the threat the other poses — we are possessed — not only by that faction — not only by the hostility — but most of all by the self-destructive absurdity.

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Susan believes in reincarnation. She thinks in a past life I was traumatized by war.

I also believe in past lives, except those past lives are those of authors I have read, who experienced the before, during and after of war. They accepted my hospitality and joined my soul, and now they live in me. It is from their vantage that I can see this hostility system from the outside, at least partially, at least some of the time.

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Yes, this is simplistic.

Yes, it is far more complicated than this.

But reality is always more complicated than truth.

Well-designed truths make smart trade-offs that cut through complication to give us clean access to what matters most.

One-siderists accuse me of being a both-siderist. But that is the furthest thing from the truth. I’m rejecting the whole hostility system and all its idiotic parts and fluids. I reject its “sides”, its constricted perspectives, its brainless passions, its ideological self-deceptions, its dark prophesies. I refuse to become a standardized interchangeable part of the system — an identity, or a bolted together identity intersectional subsystem.

I’m a neither-siderest, as all decent, self-possessed souls should be right now.

I would be ashamed to cooperate with this nonsense, and I am ashamed of the identical nobodies who have given over to it and have adopted system-compliant linguistic habits, behaviors and attitudes.

Eventually, these nobodies — (Are you one of those?) — will try to pretend they were not really part of this. But nobody ever really is. That is what cooperating is, essentially: wholehearted unrealness.

Faith and belief

Judaism

I remember years ago feeling perplexed by the question of whether belief and faith were synonymous, or somehow distinct.

My philosophical-designerly praxis has, over time, induced in me a faith in which, by which, through which I spontaneously experience a sharp, clear distinction between faith and belief. That experience causes me to believe that faith and belief are related, but distinct.

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Number me among the faithful. But if you’re numbering believers, count me out.

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  1. The fabric of faith is delicate, unless it is reinforced with texts.
  2. The wrong question can tear faith.
  3. Few of us want to know what we cannot know, and most of us want to not know. So, if you already have your answer, don’t ask.
  4. Etiquette is wise: some incuriosity is prudent, and some concealment is virtuous.
  5. Nobody wants you to bring your whole self to work, and those who invite it want only the part of you that is redundant and countable.
  6. Even when faith is woven between the lines of belief, the thread of faith disintegrates long before beliefs give out.
  7. Nothing is more enviable — nor envied — than authentic faith; hence, false faiths.

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Truth is what we experience through faith. Belief is what we assert about the truth we experience.

Fun

Philosophy

I woke up last night with an insight: fun is the objectification of the good life.

But the good life is essentially subjective.

By “essentially subjective” I mean that it is an participatory existential state, not a comprehensible event on a timeline with a start and finish.

This bit from the back cover of Blondie’s debut album impressed me as a child: “Blondie hates fun, but they have so much of it that they decided it’s time to unload the real meaning of fun on this LP.” Condemning entire categories of experience is hilarious. When I declare time as my least favorite dimension, I’m stealing this humor from Blondie.

Blondie | by kevin dooley


Sense of nothingness

Enworldment

We have a deficient sense of nothingness.

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When we lose vision, we do not see blackness. Instead, we see boiling chrome.

When we lose a leg, instead of numbness, we are tormented by an aching phantom limb.

When we lose our hearing, rather than submersion in silence, we hear intolerable hypersonic ringing.

When we lose our sense of smell, the world does not become odorless. It reeks of burning rubber, sulphur and brimstone.

When we lose our sense of taste, our mouths and tongue are filled with bitterness.

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When we lose sense of purpose, we do not become serene or care-free.

We feel ennui.

When we lose capacity to love, we do not become detached or objective.

On the contrary, this lovelessness is depression.

When we lack understanding, we don’t experience ignorance.

Instead, we experience a combination of apprehension and intuitive omniscience. We don’t want to know the particulars — we already comprehend them in principle.

(Only if we press against this ignorant omniscience, or if it presses on us, will it break. And when it breaks we are rewarded with disorientation, perplexity, hellish angst… and the possibility of new conception.)

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When we lose our sense of self, we don’t become selfless. Instead, we become nebulas of nihilism and ressentiment. The phantom self seethes with hostility and plots vengeful dismantlement of its miscreator.

When we lose our sense of world, we don’t become otherworldly nor innocent. Instead, we become paranoid residents of a phantom world — a realm of concealed demonic machinations, a tangle of puppets and puppet strings, traceable to a baleful beyond.

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Wherever we lack a sense of God, we mistake ourselves for gods. We succumb to misapotheosis. We believe ourselves final judges of what is good and evil, of what is what is “ok” and “not ok”.

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Wherever we know God we are of God, toward God, participating in God.

We dance the God with God.

Some of us count and perform steps, hoping they will smooth out and become a fluid motion.

Others of us intuit the dance and spontaneously move with the dance, hoping the movements will gain articulate precision.

This dance is done together, or not at all, with synesse.

Alternative Exodus

Fables, myths & parables, Judaism

In my alternative Exodus, God gives Moses a bill of Ten Rights.

The Israelites still wander about in the wilderness for forty years, craving the relative luxury of Egyptian servitude, but they refuse to invade Canaan because they do not want to displace its indigenous people. Instead they politely settle unoccupied regions in the wilderness. Their new non-European wilderness neighbors welcome them with casseroles and pound cakes. All live together peacefully.

The Prophets are the conscience of the people, the champions of the Ten Rights. They champion the Ten Rights, not only in letter, but, more importantly, in spirit.

Guided by the spirit of the Ten Rights, the Prophets discover and condemn successively subtle infringements. When violent infringements of the Ten Rights are finally conquered, the prophets discover and condemn material infringements. When material infringements are stopped, then speech infringements are condemned. Then infringements of conscious thought are stopped.

Finally, the prophets put a stop even to infringements of unconscious thought.

In this way, God is understood to have given to the Israelites the Infinite Commandment. And now all may think, feel and behave identically, in accordance with God’s infinite tolerance.

Ronald Dworkin’s “Liberalism”

Politics

Ronald Dworkin’s essay “Liberalism” from the essay collection Public and Private Morality has, so far, been a revelation on the order of Mouffe’s Democratic Paradox.

This passage captures a proposed key difference between liberalism and conservatism, both of which, Dworkin acknowledges, desire a conception of liberty, but different conceptions. I think he nails the essential difference:

What does it mean for the government to treat its citizens as equals? That is, I think, the same question as the question of what it means for the government to treat all its citizens as free, or as independent, or with equal dignity. In any case, it is a question that has been central to political theory at least since Kant.

It may be answered in two fundamentally different ways. The first supposes that government must be neutral on what might be called the question of the good life. The second supposes that government cannot be neutral on that question, because it cannot treat its citizens as equal human beings without a theory of what human beings ought to be. I must explain that distinction further. Each person follows a more-or-less articulate conception of what gives value to life. The scholar who values a life of contemplation has such a conception; so does the television-watching, beer- drinking citizen who is fond of saying ‘This is the life’, though of course he has thought less about the issue and is less able to describe or defend his conception.

The first theory of equality supposes that political decisions must be, so far as is possible, independent of any particular conception of the good life, or of what gives value to life. Since the citizens of a society differ in their conceptions, the government does not treat them as equals if it prefers one conception to another, either because the officials believe that one is intrinsically superior, or because one is held by the more numerous or more powerful group. The second theory argues, on the contrary, that the content of equal treatment cannot be independent of some theory about the good for man or the good of life, because treating a person as an equal means treating him the way the good or truly wise person would wish to be treated. Good government consists in fostering or at least recognizing good lives; treatment as an equal consists in treating each person as if he were desirous of leading the life that is in fact good, at least so far as this is possible.

This distinction is very abstract, but it is also very important. I shall now argue that liberalism takes, as its constitutive political morality, the first conception of equality.

“The first theory of equality supposes that political decisions must be, so far as is possible, independent of any particular conception of the good life, or of what gives value to life.”

Yes!

These conceptions, in my view, reach back behind opinions of what is good, to the very conceptions that shape our enworldment — which include those fundamental conceptions that direct our attention, shape our interpretations, invest what we conceive and perceive with relevance, guide our choices, animate our actions and so on.

Liberalism specifically defends and promotes existential freedom.

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Progressivism is not liberal, because it sees its ideal of social justice as justifying — requiring, in fact — imposition of a certain ideological beliefs that support a society where marginal groups (or at least progressivism’s canonical marginal groups ) can safely assume all people will view them as normal and equal — if not more equal than others.

This, very obviously, is unjust. Or at least, it is obviously unjust to those who are not confined to progressivism’s own limited understanding of the world and, worse progressivism’s own limited understanding of its own intellectual limitations.

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Back at the height of the George W. Bush regime, I got in an argument with a conservative over gay marriage. He kept insisting that he had to “vote his conscience.” That conscience was a conservative one, but to me he seemed to be a bad American. I still think that. He wanted to limit all Americans to his view of a good life. Well, fuck you, Ron. You’re not qualified to limit how other people live and who they become. You’re not smart enough, deep enough or moral enough to make that judgment. Nobody is. Your own holy book says it.

Similarly, these days, progressivists all seem to feel entitled to make that same kind of judgment, prioritizing their preferred vision of justice over that of others who are subjected to their vision. They can see nothing wrong with workers being required to attend and consent to DiAngelo “antiracist” harangues, and to be made to performatively affirm all kinds of sociological theories they find repugnant or even anathema to their ideal of the good life. They don’t see why people hate it so much, so they’re just going to continue subjecting people to it, whether those people like it or not. Bad Americans!

When the tide turns and someone else’s ideal of the good life is imposed on progressivists, they now have no principled objection to make.

See you in church, asshole.

Liberal space, liberal annihilation

Exnihilism, Love, Metaphysics

Liberalism opens cultural space for pluralism to fill.

Liberalism must never be allowed to become annihilation of all that might fill that open space.

If this latter happens — if all particular beliefs are corroded and eaten away by fanatical skepticism or battered with dogmatic anti-dogmatism — not only does liberalism become nihilistic — it becomes a nihilistic monism, antipluralism, illiberalism — a negation of itself into a something worse than anything it negates.

(So says an exnihilist, who wishes to tap the nothingness, and allow epiphanic somethingness to pour in.)

Real and ideal

Design, Enworldment, Politics

Bruno Latour: “What is real resists.”

Reality most conspicuously resists our ideals.

What do we do when reality and ideal diverge?

We can be incurious, and ignore the gap.

We can be ideological, and condemn those who make it hard to ignore the gap.

We can impersonate gods, and condemn the gap itself.

We can be industrious, and reshape the world to conform to our ideals.

We can be reflective, and reshape our ideals to conform to the world.

We can be designerly, and reshape the world and our ideals together.

Design is not a praxis.

Design is praxis.

Witness

Philosophy

We are responsible for our operative faith — for the underpinning conceptions that shape our interpretations, animate our thoughts and direct our intentions — and to the degree we become capable of philosophical reflection we become more responsible.

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We are nihilists because we are afraid of the consequences of a meaningful world.

Can I prove this? No.

Can I doubt it? No.

Can you doubt it? That’s between you, yourself and your witness.

T. M. Krishna!

Art, Biography, Enworldment, Music, Philosophy

Sunday, Susan and I got to attend a lec-dem by the great Carnatic vocalist T. M. Krishna. We were especially excited that he was accompanied by violinist, Akkarai Subhalakshmi.

I was most excited about the musical performance part of the event, but it turns out the lecture part might have more lasting impact.

His lecture was about the history of raga forms, and his own views on the degradation of raga forms from an organic aesthetically-guided musicality to a synthetic computational model. The great loss, according to T. M. Krisha, is the ability to spontaneously feel the belonging of any part of the raga to whole. The synthetic ragas must mechanically repeat phrasings to maintain its re-cognitive character.

What shocked and excited me about what he was saying is that this precisely is a distinction I have been trying to make in my own philosophical work, distinguishing between synthetic ideas — which must be explicitly recalled and applied in constructing thoughts — versus conceptive ideas which work spontaneously and produce givens: givens of perception, of interpretation and of thought. The acquisition of a new conceptive capacity gives us new givens from nowhere, expanding our ontological range, thus enlarging our enworldment and enabling us to accommodate more truth.

I feel certain that my profound philosophical — or better, praxic — kinship with T. M. Krishna’s accounts for my instant love of his music. I conceive his music as an auditory embodiment of the very ideas that animate my thinking.

India is a living superset of every possible philosophical idea humanity will ever conceive, so I am overjoyed, but not at all surprised, to have reconceived an Indian enworldment..

I dug through T. M. Krishna’s book, A Southern Music and found some of the content from his lecture:

In the early eighteenth century, Venkatamakhin’s descendent Muddu Venkatamakhin decided to artificially create ragas for the remaining fifty-three of the seventy-two possible melas computed by his ancestor Venkatamakhin. He used the same method that had been used to create the raga deshisimharavam. This meant that all seventy-two melas were functional. The raganga raga needed to have only the seven svaras. It was around this time that arohana and avarohana came to be used to define the melodic structure of a raga. This created artificial janya ragas that were formulated from the non-functional melas. As these ragas had no aesthetic component to their identity, the simplest way to describe them was to mention the svaras that appeared in their arohana and avarohana. These svaras were after all based on the computed svarasthanas. This was another important marker in raga history. Even under the constructed melas, Muddu Venkatamakhin placed older, naturally evolved ragas. He not only gave names to all the fifty-three raganga ragas that he constructed, but also altered the names of older raganga ragas. This was done to accommodate the ingenious syllabo-numeric memory system that was evolved to identify the number of the mela from the name of the raganga raga, a system called the katapayadi samkhya.

As I move to the next major development, I must point out that the exercise of computation resulted in ragas being reinterpreted in terms of only the svaras they contained, rather than the aesthetic form of their melodic movements. This is also revealed in the use of arohana and avarohana as the defining characteristic of ragas. We must realize that once these systems came into practice, they were also being placed upon ragas that had evolved organically and were not determined by the arohana or avarohana. All ragas were being looked at through the prism of the arohana and avarohana, thus deconstructing their natural melodic features. …

Ragas that evolved from melodic phraseology developed through time and remained cohesively held together by the aesthetic cognition of unity. These ragas may have seven svaras or even less. They cannot be purely defined by the sequence of the svaras in the arohana or avarohana. Examples of this are surati, ritigaula, anandabhairavi, gaula and saveri. …

In the eighteenth century, we come across another treatise called Sangraha Chudamani (1750–1800). We know very little about the treatise or its author Govinda (not to be confused with Govinda Dikshita). This treatise completely sterilized the concept of raga and mela. Govinda combined the ideas of sampurna along with arohana and avarohana. In doing so, he decided that the ragas that held the name of the mela must have all the seven svaras in sequential order both in the arohana and avarohana. He also created a new term for the melakarta: meladhikara (the raga that has authority over the mela). Most ragas that evolved naturally did not have svaras in linear sequence and could not be meladhikaras. Only six older ragas were given the meladhikara status. Older natural ragas were listed within artificial melas whose meladhikara was a synthetic raga. The status of the raga that held the title for the mela had thus changed from being the most popular raga to the one that had authority over the mela…

With these conceptual changes to raga and the adaptation of many forms of contrived svara sequences as ragas, we are faced with an aesthetic challenge. Do all these different types of ragas have the abstract nature that is a creation of the raga’s musical heritage, phraseology and its psychological recognition? An aware listener can sense this by listening to just one phrase. In an artificial raga, the musician and the listener have to constantly connect with all the svaras present and their sequence. They cannot transcend this level of engagement and move to the real level of aesthetics of phrase forms. Why is such transcendence important?

Let me suggest an answer to that question. A raga belongs not to the literal but to the inferred. The inferred comes alive when the perceiver can be invited into the sound of the raga, which is born from every svara, every phrase, every phrase connection and the raga as a whole. This experience is only possible when the listener does not need to be reminded of the technical nature of the svara or its sequence. Synthetic ragas lack the abstractive nature both in form and in the way they can be received.

Selves and projects

Philosophy

If Cooper’s ideal Existentialist is right, that a life project invests an I with cohesive selfhood, it can be extrapolated that a shared life project invests a We with cohesive selfhood.

Pushing it further, a project that transcends the comprehension of I but offers it a participatory role, might intuitively convey belonging in a society, but do so without an explicitly defined project.

Every self is a society. It is selves and societies all the way down, sahib — and it is selves and societies all the way up. But are they cohesive, purposeful ones? Should they be?

Whyness

Philosophy

If, when asking “Why?” you require a response that begins with “Because”, you are committing a category mistake. Until you learn to ask differently, no response will satisfy you.

Justifications only link What and How to Why, it doesn’t yield Why. Why precedes justification — if it exists at all.

If you are asking “Why?”, this indicates that Why is absent.

Polycentric design praxis

Enworldment, Philosophy

Here is where I am right now: I want to integrate polycentric design practice (design for multiple interacting participants in a defined social system) with my philosophical project, which reconceives philosophy as a genre of design — a genre of polycentric design. This integration of practice and theory yields a polycentric design praxis.

This polycentric design praxis is, itself, a polycentric design “artifact”, a way of being-in-the-world: an enworldment.

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These two projects are already joined at the root.

A radical design solution, to the degree it is radical entails philosophical work. Such solutions reach beyond mere ingenuity, by reframing the problem it is meant to solve.

Moderately radical solutions may use metaphor to semantically remap the problem landscape and to find a new standpoint from which one can view the problem in a new perspective, and approach it from new angles. Essentially, metaphor puts existing conceptions to work in new contexts, not only for the designer, but also for the participant in the design. But repurposing of conceptions through metaphor is only one move available to designers and thinkers. Some claim it is the only one, but this claim says more about the limits of the claimant than the limits of possibility. Truly radical thinking involves finding new conceptive movements through direct and tacit interactions with reality — nonverbal intuitions. The wordbound are stopped short where language ends, equally unable to originate or understand what cannot be assembled from dictionary definitions. Much of value can be made inside these limits, but the most important advances in human being happen when linguistic limits are transcended, through religious or artistic activity. The words come later, and new metaphoric material for word-tinkerers. All that being said, though — metaphor does make a design more usable, and the most successful radical designs use metaphor or simple conceptual models to do the reconceptive work of innovation.

Any innovation rooted in reconceptions beyond the verbal will be perceived, not as design, but as art. Likewise, any intellectual innovation rooted in reconceptions beyond the verbal will be perceived, not as philosophy, but as religion. Untamed art (that is, art that cannot be explained) and genuine religion (that is, religion that does not explain) inflicts perplexity on wordworlders.

My philosophical faith was forged in design practice. My worst perplexities come from my worklife. I see them arising from the unique requirements to conceptually align with diverse people. I’ve come to understand (that is, to reconceive) the strange kinds of pain human-centered designers suffer as collective perplexities, very similar to those felt by scientists during scientific crises and to those experienced by philosophers who discover their radical differences. And, I should add, to a culture who has fractured and factionalized and cannot reconcile its difference, because both sides are indubitably right, morally and epistemically) and face existential threats from the other.

Cultivating a practice of moral-epistemic irony toward myself either gives me a uniquely helpful approach to diagnosing and treating such group perplexities, or it gives me a smug and alienated claim to superiority.

What a mess of a post. I’ll stop now.

Political comb-over

Politics

To demand radical change that will never actually happen in order to refuse responsibility to participate in reforms that could actually happen — but which require real risk, real effort and real sacrifice and imply real culpability for participation in systems of oppression.

It’s much, much, much easier to accept generalized culpability for minor, possibly-nonexistent offenses and to surrender make-believe privileges, than to actually give up one’s own moral narcissism (the conceit that one is “on the right side of history”) and one’s own cushy and lucrative spots in real hierarchies (“earned” through buying a degree from an elite university) that makes “hard calls” that force lowly people to shoulder all the tradeoff burden of one’s own institution.

I call this revolutionary stance used to preserve the comfy status quo “the political comb-over”.

Just go back to being an open bloodsucker. Read Ayn Rand and rejoice in who you really are. Own it. You’re not an abolitionist, or a civil rights champion, or even an ordinary, decent leftist. You’re a self-interested careerist who uses politics to get what you want in the market. There are worse things to be — for instance a self-deluded moral narcissist!

Just let your bald scalp shine forth.

Contrarian thoughts on the public

Design Instrumentalism, Enworldment, Philosophy

Based on my understanding of David Cooper’s characterization of Existentialism, I believe two of my strong convictions may be somewhat heterodox within Existentialism.

First, Existentialism should never seek to be a norm. I do not believe many members of the public ought to pursue the Existentialist ideal. Rather, I think most should play their public roles according to the ethnomethodical rules of their various social settings, as long as doing so allows them to live reasonably rational, effective, meaningful lives. If things are going well for a society, nobody should be condemned for identifying themselves with their social role. If the everyday enworldment of the public isn’t broken, everyone should be encouraged (though not required) to adopt it and live by it.

Second, existential responsibility is not only, or even primarily to oneself. Existentialists should not treat the public as a threat to evade. The public should be seen as its responsibility. If the popular, everyday enworldment of the public is broken — that is, if the life it affords is unreasonable irrational, ineffective or nihilistic — it is Existentialism’s responsibility — its very raison d’etre — to repair or redesign it.

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I continue to view philosophy as a sort of secular esoterism, responsible for maintaining, reforming or remaking the various exoteric enworldments available to the public. Most of these enworldments are small and local (to a social circle, an organization or even a gathering or project), but sometimes responsibilities expand to larger scales.

Call from the woods

Philosophy

I am reinspired by these words:

Permission to speak! — The demagogic character and the intention to appeal to the masses is at present common to all political parties: on account of this intention they are all compelled to transform their principles into great al fresco stupidities and thus to paint them on the wall. This is no longer alterable, indeed it would be pointless to raise so much as a finger against it; for in this domain there apply the words of Voltaire: quand la populace se mele de raisonner, tout est perdu. {“When the mob joins in and adds its voice, all is lost.”} Since this has happened one has to accommodate oneself when an earthquake has displaced the former boundaries and contours of the ground and altered the value of one’s property. Moreover, if the purpose of all politics really is to make life endurable for as many as possible, then these as-many-as-possible are entitled to determine what they understand by an endurable life; if they trust to their intellect also to discover the right means of attaining this goal, what good is there in doubting it? They want for once to forge for themselves their own fortunes and misfortunes; and if this feeling of self-determination, pride in the five or six ideas their head contains and brings forth, in fact renders their life so pleasant to them they are happy to bear the calamitous consequences of their narrow-mindedness, there is little to be objected to, always presupposing that this narrow-mindedness does not go so far as to demand that everything should become politics in this sense, that everyone should live and work according to such a standard. For a few must first of all be allowed, now more than ever, to refrain from politics and to step a little aside: they too are prompted to this by pleasure in self-determination; and there may also be a degree of pride attached to staying silent when too many, or even just many, are speaking. Then these few must be forgiven if they fail to take the happiness of the many, whether by the many one understands nations or social classes, so very seriously and are now and then guilty of an ironic posture; for their seriousness is located elsewhere, their happiness is something quite different, their goal is not to be encompassed by any clumsy hand that has only five fingers. Finally, from time to time there comes to them — what it will certainly be hardest to concede to them but must be conceded to them nonetheless — a moment when they emerge from their silent solitude and again try the power of their lungs: for then they call to one another like those gone astray in a wood in order to locate and encourage one another; whereby much becomes audible, to be sure, that sounds ill to ears for which it is not intended. — Soon afterwards, though, it is again still in the wood, so still that the buzzing, humming and fluttering of the countless insects that live in, above and beneath it can again clearly be heard.

The Fable of the Freudian Chef

Fables, myths & parables

A chef had a craving for cake, so he searched inside his oven for the cake he knew was hidden there.

An exhaustive search turned up no cake, so he disassembled the oven.

But, even then, there was no cake to be found.

The cake, therefore, was hidden inside the oven parts.