Category Archives: Philosophy

A cure for nihilism

Biography, Philosophy, Poetry, Synesis

I just had this thought as if it were my own:

Poetry is language attending to what transcends language.

If Jan Zwicky hasn’t expressed this thought it would surprise me. If she expressed it in exactly these words it would not surprise me. I cannot remember.

But I do know that I would not have had this thought had I not read her. Yet, I did just have this thought myself.

I rehad her thought.

*

This is how it is with the kind of philosophies I love:

They give us new givens, if we are hospitable and take them in.

They outfit us with new transcendental conceptions (together-takings) that make us aware of givens that would otherwise evade our awareness. They allow us to understand, anticipate, perceive, recognize and think in radically new ways.

These new conceptions allow new being to irrupt into our sense of everything, ex nihilo, expanding, deepening and enriching the realm of possibility. They miraculously make the word “everything” larger and more accommodating.*

If this can happen once, it can always happen again.

Nothing — nothingness — will ever be the same again, because we can never be sure that some inconceivable somethingness isn’t lurking behind the nothingness, waiting to burst through and flood our lives with glory.

How could we ever take nothingness at face value, ever again?

How could we be nihilists, ever again?

We become exnihilists.

*

What does it mean to transcend language?

It means to suspend that impulse to recognize everything and assign it a word.

It means to notice those moments when we respond? without the guidance of speech, and to refrain from labeling those moments “absentminded”, but instead to become curious about who is doing all this doing, being all this being, am-ing all this am-ness.

Maybe we are truly absent in these moments — but maybe it is only speech that is absent. How do we discern? Do we really think sitting around talking to ourselves or to each other is going to clarify the issue? To speech, speechlessness is nothingness, but more is going on in us than speech can capture in its textual web.

Words can call us to what is beyond words. And that is exactly what they ought to do.

Language-breakers: Meditation mats, usability labs, acid tabs, shock…

Note: * Expanding, deepening and enriching the realm of possibility, making the word “everything” larger and more accommodating — this is the effect of magnanimity. The measure of a soul is how much is meant by the pragmatic sprawl of its belief in “everything”. But just beyond that sprawl is an inexhaustible more-than-everything, the wellspring of holiness, the awareness of which is wisdom.

You are not empathic

Ethics

You are not empathic.

I’m sorry, it is true. This is mainly because you have become confused about what empathy is.

What you experience when you believe you are being empathic is the exact inverse of empathy.

In empathy, we approach an actual person with the intention of acquiring a new or modified understanding of how they interpret and respond to the world, because the understanding we currently have is inadequate for making sense of their emotions, beliefs and behaviors. We approach the problem of the other not making sense with the working assumption that the fault lies with our own failure to understand, not that the other is nonsensical — that is, confused, insane or deceptive. Once we gain an adequate understanding, we assume, we will be able to make sense of their feelings and perhaps even respond to what they experience with similar emotions.

What you do is reversed on each point. You are far less concerned with actual persons, but rather with abstractions of persons.

You conceive a person with whom you intend to empathize as an instance of a category of person — a type — to whom typical things happen. You recognize a structure: “This category of person has, once again, been subjected to that category of mistreatment by that category of person.”

In other words, a pre-existent dramatic or mythical structure has been matched with a story being told. The storyline itself is an embellished variant of a familiar myth. The actors in the story are match with a mythical figures who serve as the dramatic personae. These personae will serve as the intentional objects of the intense feelings the spectator will have.

It is important to note that there is absolutely no change in understanding here, as there is in empathy. All necessary understanding in this emotive event arrives pre-fabricated and will not be challenged, but rather reinforced by its re-instantiation, which transforms it into another example of what always happens.

It will also be charged with emotions. The relating of the story is invariably emotional. And not subtly but full-on operatic. There is sorrow, despair, outrage, righteous fury, cries for vengeance — all the stuff of the Greek theater.

The spectator observes the intense emotions expressed in the telling of the story, and mimetically reproduces them in herself. (I use the feminine pronoun here because this mimetic capacity is regarded today as highly virtuous and it has become customary, when speaking of virtues, to use the feminine pronoun.) She instinctively imitates the feelings of the storyteller and co-feels these same strong emotions in herself.

Many people who, like you (perhaps misinformed by sentimental sociopath Brené Brown) call this imitative emoting “empathy”. This very natural, very animal sentimental imitative receptivity is sympathy. It is important to have, but it is not particularly rare and it is only good when tempered with reason and willingness to understand in new ways — that is, as a supplement to empathy.

So, the last step occurs when the sympathetic spectator attaches the overwhelming emotions she has reproduced in her own imagination to the mythical structure and the actors. She is then able to believe that she has had emotions about people, and she believes that she is empathetic. What she has really experienced is something like what the audience at a romcom pays to experience. Newly whipped up familiar emotions about familiar stereotypes experiencing familiar situations with familiar themes. Zero intellectual effort yielding lots of gratifying feels.

Where real empathy is needed, however, this same “empath” is intellectually opaque and emotionally somewhere between indifferent and hostile.

If someone approaches her with a different viewpoint or with feelings she cannot match to a preexisting mythical structure, she cannot compute and cannot muster much concern. Their feelings or opinions “do not make sense” which means they must not be valid and that the person is irrational or hostile or deluded and not worth understanding. If they press the matter, and continuing trying to get her to understand, and she is unable to distract herself or evade or otherwise make the unfamiliarity go away, she get angry, cold, mean, alienating, and eventually vengeful.

The children of “empathizers” understand this about their mothers, and figure out how to become little instantiations of mythical protagonists. Ordinary feelings about ordinary individuals are not important enough to warrant a mother’s attention or sustained affection — but if the child is experiencing some kind of social or political persecution, now that gets her feelings all revved up! Now the child becomes a cause she can really feel.

This is sufficient to account for so many young children manage to get caught up in social turmoil and controversy and adopt new attention-getting identities: children need parental attention and will get it any way they can.

In reality, though, every child is unique and often deeply odd, and requires actual empathy and understanding. Children force parents to change and mature and develop in order to  love them fully, in their entirety. But fundamentalists, whether of Christianist or Progressivist inclination, cannot get outside their own heads and experience anything that transcends their own solipsistic imaginations. Their kids get unbelievably fucked up, but the fundamentalism explains it all away or “normalizes” it with yet more myth.

So now that you know you are not empathic, you might find yourself in need of a more accurate term for what you are. I suggest “sentimental mythologue”.

It is a great label, and you might be proud to bear it and identify with it, since being a sentimental mythologue is celebrated nearly everywhere today.

But please don’t be satisfied with this label.

Please do not remain in this deficient state — especially if you are a parent or a spouse who aspires to be real marriage.

I urge you to develop genuine empathy.

Why? Because human beings need love. They need to give it and receive it. Without it they fall into despair, anomie, self-destruction. What passes today for “empathy” precludes love, blocks love and makes love impossible — even between a mother and her child.

You are not a critical thinker

Ethics, Philosophy, Politics

You are not a critical thinker.

I’m sorry — you just aren’t.

You don’t know what it means. You haven’t put in the right kind of effort.

Despite what you think, “critical thinking” is not just doing an extra-good job of thinking the way you happen to have been trained to think — and, consequently, reaching the correct conclusions your correct and competent thinking reaches.

That is the opposite of critical thinking.

The problem is this: You have your criticism pointed in the wrong direction.

You think “critical thinking” is thinking up criticisms of how other people think. But, everyone does that.

The fundamentalists who send their kinds to Jesus Camp to learn ludicrous garbage and become braindead foot soldiers of the salvation army — they train their kids to memorize and recite arguments that demolish foolish worldly wisdom.

When they do it, it is easy to see that this is not education in critical thinking. It is only indoctrination.

But when you do the same thing, it is different because you are teaching what is true.

Are you really so dim that you cannot see that this attitude does not make you different from those dumb fundamentalists, it makes you exactly the same as them?

You, like they, have grown so smugly self-certain of your own correctness that you’ve lost the ability to put yourself on equal footing with others who, like you, have lost that ability. And you lost that ability because you, like they, have failed at critical thinking.* (see note below.)

The critique of critical thinking is pointed back at itself, not at others. This is what makes it different from what most ideological dummies do, and what makes it as rare as hen’s teeth.

Critical thinking examines its own presuppositions, its own conceptions, its own habits, its own blindness, and it breaks down its own certainty and its own clarity.

Critical thinking is a harrowing process. It leads directly to disagreement with anyone who has not engaged in it, themselves.

Critical thinking is essentially nonconformist and essentially anxious.

If you need your thinking to always be delightful and playful you can’t be a critical thinker.

If you need people to pat you on the head for being a good person, you can’t be a critical thinker.

As long as you cannot do without the comfort of being surrounded by a community of benevolent, like-minded kindred-kindred spirits — all of whom congratulate you and each other for their critical thinking, and for their ethical excellence and their deep concern for the marginal (or at least the like-minded marginal) — you most certainly can not be a critical thinker.

Of course, you can call yourself a critical thinker. I can’t stop you.

But I can laugh at you for calling yourself that. And you can’t stop me.

NOTE: * For instance, have you ever once asked yourself how, if other people can be unconsciously cognitively biased and prone to self-interested motivated reasoning, you can be sure that your use of these concepts isn’t biased and self interested? No you haven’t, because you’ve only deployed these critiques against other people, not against your own ideological dogmatism.

Or have you ever once wondered how, if “Whiteness” can be an identity that “erases” itself in order to continue enjoying unjust “privileges”, how you can be sure you yourself don’t enjoy unacknowledged self-erasing identities with unjust privileges — perhaps one that grants you the unjust privilege to be the arbiter of all matters of justice? No, you haven’t, because asking that question will knock you off your perch, and you love that perch.

Have you ever once noticed that your “offense”, your little “traumas”, your righteous “PTSD” tantrums bear a hell of a resemblance to what you call “fragility” and “rage” and “hate” and aversion to being criticized? Again, no, you have not, because you cannot take what you dish out. (I’m not kidding: I’ve seen people start blubbering, crying actual tears, when confronted exactly the way they confront others, and then actually complain of mistreatment, when they urge others in the same position to “lean into their discomfort.”) But no, you believe you should not have to be subjected to the discomfort of aggressive, radical, unwanted criticism of the kind you subject others to… because you are right and they are wrong.

But you are not right. You are only prejudiced toward your own views, because you are you, and you happen to have enough power to bully others with your ideology and force them to pretend to agree or at least shut up. Isn’t that a “power differential” of the kind your ideal is sworn to oppose? But, see, this is a good power differential. This is responsible bullying for a higher cause, meant to redistribute prestige and humiliation to make things more equitable. So say you, at least when cornered. Everyone else sees it as just the kind of bullying every powerful group does, and always finds a way to morally justify.

Critical thinking could help you overcome these profound intellectual and moral defects, but you won’t do it. You don’t want to be less certain, less, clear, less self-satisfied, less confident.  You’ll only try to make everyone else do it, because when their confidence and certainty is broken it gives you the advantage you unconsciously crave — a desire which, for your own advantage, you repress and disguise as justice. You are full of shit, and you are hated by the truly socially vulnerable — not those pampered, pseudo-vulnerable fellow overclassers you call “marginal” and “vulnerable” “protected classes” — for the very best of reasons. If that revolution you enjoy longing for ever comes — God forbid! — I think you’ll be quite surprised who gets lined up against the wall.

Philosophy and friendship

Philosophy

To me, what matters in philosophy is not what we can argue or analyze. When philosophy is used primarily for analysis or argument it is, at best, uninteresting.

What matters to me is how philosophy can enduringly change and improve how we conceive — and through changes in conception, change spontaneous givens of experience and what sense we can find in these givens, and what sense we can make of them.

This use of philosophy clearly is not for everyone. Some use philosophy for different purposes. And why shouldn’t they? Philosophy can have more than one purpose. Others pursue self-transformation by other means, such as religion, psychology, exercise and other forms of self-discipline. And so what? Many means can share a common purpose. Whatever gets the job done.

But for me philosophy is the most effective means of self-transformation, and self-transformation is philosophy’s most valuable purpose.

I no longer expect anyone — even friends — to understand, much less share these attitudes. But these attitudes are central to my existence, and the degree a person can respect that truth about me is the degree to which I can respect that person as a friend.

Nietzsche Preface Project

Biography, Love, Philosophy

From time to time Susan has uncanny “potentia” intuitions which fill her with an overwhelming certainty that something must be done. Invested with weird authority — and with a loving imperiousness that not only forbids but precludes argument — she issues decrees. The most recent was directed at me. The command: Produce a podcast, a Nietzsche seminar, where you (Stephen) guide me (Susan, and maybe eventually one or two others) through the process of reading and understanding Nietzsche.

You cannot and should not argue with Susan when she gets like this, plus I’m flattered that she wants to invest time and energy in doing this, so obviously I’m starting work on the project right now.

I know exactly what text I want to study. For a long time, I have harbored the hunch that it might be fruitful to read Nietzsche’s late prefaces together as a single work. However, I’ve never actually done it. I don’t remember the content of these prefaces sufficiently to imagine the likely results. This is an experiment, which seems fitting, if not essential, to this project. For this reason, the episodes will be unscripted. We will not preread the material. We will not edit out our missteps and errors. We will “show our work” and demonstrate “philosophy in the making”.

But I do want to establish clear context in the first episode: what we are doing, why we are doing it, why anyone should join us, and — perhaps most importantly — how we will go about collaborating. I’m terrible at improvising sequences. I jump around, omit details, skip steps, digress, backtrack and make a mess of it.

So I’ve been designing a script, just for the first episode, and here it my first draft:

Brief backstory of Nietzsche’s Prefaces

In the years between 1883-1886 Nietzsche’s philosophy crystallized. He wrote and published his magnum opus, Thus Spoke Zarathustra, and Beyond Good and Evil, which was intended as a polemical presentation of the ideas animating Zarathustra.

This new clarity drew a bright line between the earlier works and what Nietzsche now understood to be his destiny. Before, he was a wanderer, impelled toward something important but unknown. Now he understood where he was headed, and he understood clearly where he needed to go.

With this new clarity he could now retrospectively situate his previous work within this context. To that end, he wrote new prefaces for his earlier works — Birth of Tragedy, Human, All Too Human, Daybreak, and Gay Science.

These prefaces, taken together, tell a coherent story of a journey toward an unknown, unmapped and unmarked destination, impelled and guided by intuition, whose purpose can be known only in hindsight. And they also impart the hindsight itself, most importantly, the obscure purposes driving his work, and the kinds of experiences, problems and responses these purposes induce in him. This, I claim, supplies an attentive reader with the tools needed to navigate the terrain of Nietzsche’s wanderings — and to blaze paths in one’s own personal wanderings in unmapped, unmarked regions — as well as make clearer sense of Nietzsche’s later work.

Acknowledgement

Before we dive into the work I want quick acknowledgement The direct inspiration for this Preface Project was Jurgen Habermas’s Philosophical Introductions. Here’s the blurb on the cover:

On the occasion of Habermas’s 80th birthday, the German publisher Suhrkamp brought out five volumes of Habermas’s papers that spanned the full range of his philosophical thought, from the theory of rationality to the critique of metaphysics. For each of these volumes, Habermas wrote an introduction that crystallized, in a remarkably clear and succinct way, his thinking on the key philosophical issues that have preoccupied him throughout his long career. This new book by Polity brings together these five introductions and publishes them in translation for the first time. The resulting volume provides a unique and comprehensive overview of Habermas’s philosophy in his own words.

General Approach

We will begin with the “present” from which Nietzsche wrote his prefaces, the newly completed Beyond Good and Evil. The first preface we will read will be from that work. We will treat it as the key for understanding the earlier works, in two senses of key. First, I believe (from my own experience as a reader) that at least one important symbol, ubiquitous in and central to all of Nietzsche’s work, is illuminated in this short passage, which can be used to unlock at least one set of meanings across Nietzsche’s corpus — including these prefaces. But also, it sets the tonal key, which we should use to attune ourselves to the rest of the prefaces.

With our ears so equipped and attuned we will read each of the prefaces, in order of publication, starting with the brutally self-critical preface to Birth of Tragedy, then Human, All Too Human, then Daybreak, and finally The Gay Science.

We will be using the Cambridge editions:

Method

We will not read these prefaces straight through. A mistake many novices make when reading Nietzsche (and other existentially challenging writers) is to expect him to build a system of information, one clear fact at a time. A lot of the time Nietzsche’s intent is destructive — demolishing entire cultures or epoch on a grand scale, or vivisecting one’s own most intimate and cherished ideals. He is destroying the familiar and beloved in order to clear ground to build new, inconceivable understandings, for which one is not yet prepared. The work is not straightforward.

It will make far more sense if we think of this reading less as informing ourselves on what Nietzsche believed to be true, and more like learning to play a new piece of music.

We will try to understand the rhythm, phrasing, focus and emphasis of each sentence. And we will interrogate each word, to understand the range of meanings and resonances it might bear, exploring the polysemic possibilities, until one meaning crystalizes for us. Then we will play the sentence at full tempo and hear it as a spontaneously understood whole. This process will then proceed one sentence at a time, and we will carry the spontaneous understanding to the whole paragraph, then the whole preface, and eventually to the prefaces taken together (con- “together” + -ceived “taken”) as a single given. And we will experience it as given to us by Nietzsche, the least dead author the world has ever known, providing we want him to live and work to bring his work to life in this manner.

There is strong textual evidence that this is how Nietzsche wished to be read, and some of the strongest comes from the preface to Daybreak, which I will preview here, but which we will read better later:

This preface is late but not too late — what, after all, do five or six years matter? A book like this, a problem like this, is in no hurry; we both, I just as much as my book, are friends of lento. It is not for nothing that I have been a philologist, perhaps I am a philologist still, that is to say, a teacher of slow reading: — in the end I also write slowly. Nowadays it is not only my habit, it is also to my taste — a malicious taste, perhaps? — no longer to write anything which does not reduce to despair every sort of man who is ‘in a hurry’. For philology is that venerable art which demands of its votaries one thing above all: to go aside, to take time, to become still, to become slow — it is a goldsmith’s art and connoisseurship of the word which has nothing but delicate, cautious work to do and achieves nothing if it does not achieve it lento. But for precisely this reason it is more necessary than ever today, by precisely this means does it entice and enchant us the most, in the midst of an age of ‘work’, that is to say, of hurry, of indecent and perspiring haste, which wants to ‘get everything done’ at once, including every old or new book: — this art does not so easily get anything done, it teaches to read well, that is to say, to read slowly, deeply, looking cautiously before and aft, with reservations, with doors left open, with delicate eyes and fingers … My patient friends, this book desires for itself only perfect readers and philologists: learn to read me well! —

My Own Ulterior Motive

My life changed dramatically and for the better with my first encounter with Nietzsche. The experience changed how I read, what I expect from reading, what I expect from philosophy — what I expect from life.

I spent about five years immersed in Nietzsche’s world, and then the next fifteen puzzling over its implications. What kind of world is this, where the translated words of a flawed man dead for a century could radically transform my fundamental experience of life? These questions carried me in many different directions, but perhaps the most interesting was where it intersected with my professional life.

Without going too far into it, I have come to see philosophy as closely related to design, and if fact I now view philosophical works as artifacts that can be developed in designerly ways and evaluated as designs.

In this project, I hope to gather a rich set of demonstrations of where and how I see this happening and to continue developing my vocabulary and repertoire of concepts to convey and support my view of this new designerly way of approaching philosophy. To keep things simple and clean, I am going to try to keep this personal purpose in the background, and separate it from the reading, but I might add reflections to the end of some of the episodes.

Then we will start into the preface to Beyond Good and Evil, whose first line is the best of any book I’ve ever read.

Gutensperger

Biography, Ethics, Philosophy

My McLuhanite friend has been talking to me about “Gutenberg Man” — a species of human consciousness shaped by a society saturated with and shaped by the printed word. Wikipedia says:

McLuhan studies the emergence of what he calls Gutenberg Man, the subject produced by the change of consciousness wrought by the advent of the printed book. Apropos of his axiom, “The medium is the message,” McLuhan argues that technologies are not simply inventions which people employ but are the means by which people are re-invented.

*

For awhile now, I’ve noticed a kind of mentality that seems to connect with McLuhan’s concept. This mentality understands entirely in terms of cognitive objects, which entails removal of the subject from the matter to be understood, so that the matter is viewed from a point exterior to the problem.

When this mentality thinks, cognitive objects are analyzed (disassembled) and synthesized (assembled or reassembled) into systems, like an engineer tinkering with a gadget, set before him on a workbench. There is distance separating the thinker and the thoughts, and the thinking takes place across this distance. The thinker extends his intellect to the problem and puts together facts or ideas into arguments, or theories, or demonstrations. It all takes place with words. If there is no word, there is no thought. Thinking is a linguistic matter.

*

Much can be accomplished with this style of thinking, but it does have sharp limits — in what it can create, but also in what it can understand.

One realm of understanding that stands fully outside the limits of this mentality is religion. Inside its boundaries is only fundamentalism or anti-fundamentalism. It cannot even conceive the kinds of truths known to a religious mind, which is perfectly okay with them, because (to them) religion is just a mix of rustic platitudes and dangerous nonsense. Religions must be instructed by more advanced, scientific minds to COEXIST — by emphasizing the essential rustic platitudes and suppressing the inessential dangerous nonsense. But wouldn’t it just be better to keep the rustic platitudes and trash the remainder?

I find the limitations of such mentalities intensely frustrating. They stand inside their limits, demanding (with smug, smirking skepticism) a preview of what will be known beyond their limits, because, of course, “there is no there there” — and failure to produce the requested preview is evidence of this fact. Or, alternatively, they demand proof that their current way of thinking is inadequate — and if they cannot be driven from their current position with overpowering arguments, it is reasonable to conclude there are no real reasons to change their current understanding.

In both cases, a particular understanding of the nature of understanding is excluded from play, and all that is left in in play is bounded — imprisoned, in fact — within the realm of objective thought.

This exclusion prevents them from understanding their condition within the world, and supports a mode of knowing better described as bystanding themselves. Subjectively, they stand apart, oblivious to themselves, except as a bundle of thoughts about themselves (psychological, biographical, social, scientific, magical), anonymously knowing things about things.

*

Because I get mean when communication is needlessly thwarted, and because I enjoy inventing insults, I am calling this condition Gutensperger’s Syndrome. It is, like Asperger’s Syndrome, an empathic incapacity — but one caused by an incapacity to think outside the limits of objectivity and explicit language. It makes a thinker immune to radically new understandings that implicate one’s own subjectivity and potentially transform it. Those with Gutensperger protect themselves from such transformations and all its dreadful preliminaries.

*

Once I recognize a person as a Gutensperger’s case, I know that any attempt to philosophize with them will only end in tears. I must keep things shallow and light, most of all when they want to be “deep”. And they always do. But only in order to persuade themselves that they have already gotten to the bottom of things.

The Philosophical Click

Enworldment, Philosophy

When thinking about philosophy many people make a fundamental category mistake: They think a philosophy is a system of claims, and that acquiring knowledge of the claims is understanding the philosophy. In doing so, they mistake the philosophy for its content.

But learning a philosophy is learning how to do that philosophy, or even better, how to participate in that philosophy. The claims, the arguments, the language — the content — is best seen as a delivery vehicle for the philosophy. If engaged as intended, philosophical content induces a way of thinking that makes clear, coherent sense of the content.

(For example: If your goal when reading Nietzsche is to answer the question “What did Nietzsche really think?”, you are making this category mistake. Pursuing the question “How did Nietzsche think?”, and using the question of what he thought as a means to this goal, puts us on the right track.)

Philosophical engagement is making the clearest, most coherent, most immediate sense of some philosophical content. This means reading or listening carefully, paying close attention to where clarity and coherence is lacking, trying out alternate senses of each word, alternate interpretations of each sentence, each passage, each work, the whole corpus — patiently reading and rereading, or hearing and rehearing, or trying and retrying, until an understanding clicks into place as a gestalt, resolving the meaning and dispelling all occluding unclarity and contradiction.

After the Click, the content flows in spontaneously, second-naturally — as easy and obvious as a sitcom storyline. This is our best indication that we understand the philosophy. Sadly, it might also mean that we have misunderstood it. Only the most acute alertness to what has not been understood, what remains contradictory, what is still cloudy can help us discern misunderstanding from understanding. This requires a willingness bordering on eagerness to be mistaken — to have misunderstood all along.

(Those who prize intellectual competence above all else — who love the feeling of being right and of having been right all along, who find evidence of their own extreme prescience and omniscience in every experience — are incompetent readers of philosophy. So are those who skim and cherrypick, rummaging for useful components to bolt onto their own sprawling conceptual assemblages. Prophets, collagists and ambitious system builders understand perfectly well all the relevant bits of what they read, and therefore miss the entire point of philosophy, which is to discover subtle misunderstandings and gaps that open the way to more deeper and more expansive re-understandings. Many are attracted to philosophical texts, in order to dominate or plunder them, but few engage philosophical texts philosophically. One must have a perverse taste for discovering one’s own inadequacy  and for immersion in the most anxious perplexities to develop philosophically. In philosophy, hedonism, pain aversion and pride are stunting vices.)

What makes philosophical content philosophical is that it implicitly promises the Click, provided one is willing to put forth philosophy’s distinct kind of effort. The Click is possible because a clear, coherent philosophy was used to generate and form the content, and the author ensured the content expresses the philosophy exactly enough to induce a sharp click of understanding and to prevent false clicks of misunderstanding.

*

What makes philosophy so exciting and important is that, once its Click happens, it sets in motion a way of thinking that can activate whenever it is needed. It sets up a new species of recognition and ready response to whatever is conducive to its treatment — to its form of understanding.

I’ve called a form of understanding a concept. A concept is a spontaneous taking-together of a given of some particular form. I’ve called the capacity to recognize and respond to a particular concept a conception.

The purpose of philosophy is to induce new conceptions that enable recognition and response to new concepts in both philosophical content and in every kind of experience. Conceptions are what enable the understanding of concepts in philosophical content as well as the recognition and response to those same concepts in any kind of experience, even when the philosophical content that originally induced the conception is not recalled within that experience.

Real philosophical engagement necessarily changes who we are. It changes us beneath the layer of language, at the depths of self where language is understood and used, and where tools are wordlessly understood and used, where we read facial expressions and gestures, sense danger, experience beauty, and feel reality as real. It is where we do all our practical believing. It is the layer that overrules logic and theories and the content of our brains when life is at stake.

Few of us are in touch with this layer of self. We think we are what the words in our head tell us we are, when we ask ourselves with words “Who am I?” Who we are speaks with silent gestures, and the words that fill our heads and ears talk over it and drown it out. If we listen only for words and even see with word, words are all we hear or see.

This layer beneath language and beneath perception is what I call faith. We can also call it the subject.

There are many ways besides philosophy to change faith, or recall it, or maintain it, or strengthen it, or further develop it — (or, exceptionally, to let it go, or even to kill our faith and suffer in the shadows without it for awhile). Religious practice is a common way to shape faith. So is participation in culture and in various subcultures within our culture. Education also works on faiths, and this is why we call the various educational disciplines subjects. Art can change our faith, at least for a few moments, and a diet of one genre of art can have enduring effects.

But philosophy is my favorite faith-shaping discipline.

It is not the underpinning of everything everyone else is going. That is faith. There is no implicit philosophy, any more than there is an implicit art or implicit academic subject.

But philosophy is one potentially effective means of taking responsibility for faith.

*

I have so much more to say.

I want to say how our faith conditions our entire experience of reality, and that if we experience reality as meaningless, persecutory, punishing, dark or doomed, this is only the testimony of our faith.

I want to advise us to stop fixating on the content of our faiths and instead observe how things seem when given to us via our faiths. Yes, the world is real, but the world we experience and know is the world our faith enworlds around us.

I want to point out that our faiths can be intentionally changed for the better.

I’ve said it all before innumerable times, but I need to carefully craft it all into a Click-inducing whole. Maybe the above is the inception of this work.

Liberal virtue mimesis mad libs

Anthropology, Ethics, Politics

A few days ago I threw a design tantrum on my blog dedicated to design tantrums:

Apple seems to think its Jobsian Reality Distortion Field is still operational. It thinks that if it keeps pretending its botched syncing is a magically simple cloud experience — if it sings out “ta da!” insistently enough — its cult of uncritical boneheads will just believe what Apple wants them to believe. And you know what? Apple is 100% correct.

But I do not believe. I do not believe because I notice things and think about them. That is what smart people do. Stupid people copy the thoughts of people they think are smart, and then stupidly imagine that copying smart person thoughts makes them smart.

In that last I suspect I am dumbing down Girard’s theory of mimetic desire and applying it to the contemporary virtue of virtues: smartness.

It is interesting though, how much contemporary progressivist culture rejects mimesis in word, while embracing it in action, producing some pretty comical effects for spectators positioned outside progressivism.

Nobody — or at least nobody in in the ascendant professional class — wants to be a cultural copycat. Everyone wants to be the originator of his own beliefs, attitudes and practices. And every fails dramatically, because originality doesn’t come from intense need to be original and determination to achieve it. Originality comes from noticing what one notices (not just what everyone else is fixating on) and trying to find a way to make clear, coherent and persuasive sense of what strikes one as relevant. It’s the “persuasive” part that is hardest. It requires intellectual honestly beyond what most people have — because most people believe mimetically, and play little or no attention to whether they, themselves, are persuaded.

To put it into my mimetic liberal virtue mad libs formula: Unoriginal “original” people copy the ideas of people they think are original and imagine copying Original Person Ideas makes them original.

A person urgently seeking answers to questions they themselves feel urgently — or, even better, the capacity to resolve perplexities they themselves have entered, with any form of positive or negative resolution, whether it be question, answer, problem, solution, or response — will accept help wherever they can find it. They’ll borrow, steal, copy, whatever — and they won’t stop until they experience genuine persuasion and relief from the question, problem or perplexity. The originality follows from this uncompromising pursuit of clear, cohesive persuasion. As James Dickey said “Amateurs borrow; artists steal.”

So, now I’m wondering what happens if the other virtues of progressivism — those remaining traces of waning liberalism — are subjected to this same mimetic virtue mad libs formula. I’ll make a quick list of the liberal virtues progressivists still prize: Liberalism (as opposed to illiberalism), Strength (as opposed to weakness), Uniqueness (as opposed to conformity), Objectivity (as opposed to ideology), Empathy (as opposed to self-centered).

Let’s mad lib these and see how it goes:

Illiberal “liberal” people copy the ideals of people they think are liberal and imagine copying Liberal Person Ideals makes them liberal.

Weak “strong” people copy the behaviors of people they think are strong and imagine copying Strong Person Behaviors makes them strong.

Conformist “unique” people copy the qualities of people they think are unique and imagine copying Unique Person makes them unique.

Ideological “objective” people copy the beliefs of people they think are objective and imagine copying Objective Person Beliefs makes them objective.

Self-centered “empathic” people copy the emotions of people they think are empathic and imagine copying Empathic Person Emotions makes them empathic.

It seems to work, at least for liberal virtues.

And also, just as Girard says (or I think he does, because I still have only read about his thought and have not yet read him) competition to possess these virtues exclusively and deny them to the out-group produces hostility and an overpowering need for scapegoating.

How it goes

Philosophy

If something in my life becomes unbearably distressing and I force myself to withdraw and stop reacting and instead to recollect myself — the explicit output of this work is rarely “What you understood as bad is actually acceptable.” It is more often “It is acceptable that this bad thing is bad.”

This is similar in form to how my philosophical reconceptions work. The explicit output of philosophical work is rarely “I was wrong,” It is more often “I was right, but not right enough.”

*

I am unfairly skeptical of anything claiming to be metanoia that is just a reversal of a value. Something bad became good, or good became bad. Something false became truth, or truth became false.

Many people who have changed opinions on this or that deep or important topic believe they’ve experienced metanoia… and but actual metanoia can give them something to which they can contrast their simple changes of opinion. But generally, they use this leveling-down move of treating all exciting changes of opinion as equivalent to protect them from any line of thought that could induce actual metanoia.

Nonconformism

Anthropology, Ethics, Philosophy, Politics

Ethnomethodologically speaking, a nonconformist is a human breaching experiment.

Breaching experiments violate the tacit rules of the social game. When those rules are violated players no longer know how to move around. Perplexity ensures.

Nonconformists inspire perplexity, anxiety and hostility.

*

If we understand personalities to form and sustain itself through ethnomethods, and if we understand personalities to be constituted of varying abilities and tastes — it follows that any particular culture’s ethnomethods will favor some personalities over others. This accounts for why some people are attracted to certain cultures and repelled by others. It also accounts for why we might want to borrow customs from other cultures. Foreign borrowings can can help us feel less alien in our own culture.

*

Regarding identity, the compulsive obsession of our self-alienated times: If we wish to reshape our culture we can create new roles or we can change the meanings of old roles. Both of these strategies require a holistic shift in ethnomethods. A private ethnomethod is like a private language, and it cannot sustain personhood. The notion that a person can be a person inwardly without a supporting social setting — one with ethnomethods that allows a person to signal and to be recognized as the kind of person one is — reveals a fundamental essentialist misunderstanding of personhood.

In times when radical cultural change has been desired by a marginal few, the forming and sustaining of new kinds of personalities — kinds of personality more accommodating to the variabilities of ability and taste — motivated the formation of subcultures. These subcultures were voluntary. Those who needed them joined them; those who did not, ignored, avoided or scorned them. Sometimes subcultures were attacked and persecuted. Nonconformity produces perplexity.

Now the most powerful classes of our society wish to change the ethnomethods of our culture to conform with the ethnomethods of certain large subcultures. Because these are the preferences of the most powerful — those who dominate both the public and private sphere — these are not mere preferences, but morality itself. Consequently, those who resist these changes are immoral.

Because the most powerful are acting on behalf of groups who are minorities, and because they champion the ethnomethods of subcultures who have been persecuted in the past, they miss the fact that they themselves are overwhelmingly powerful and that they are behaving precisely the way dominant groups always do. They are perplexed by anyone who fails to see the justice in their domination and refuses to conform to their new norms — and perplexity makes them hostile. So they persecute conconformists, and pretend this persecution is required to defend the vulnerable.

It is all motivated reasoning that serves to justify persecution and domination, just as it always is when one group gains enough power to rule unopposed. It is always done in the name of morality, but this time — always — it is a moral morality.

It’s been God.

It’s been Freedom.

Now it’s Justice.

Someday it will be something else. And, as always, everyone complicit in this madness for Justice will have been doubters all along. Until then they have no doubt: justice must be done.

*

“Beings must pay penance and be judged for their injustices, in accordance with the ordinance of time.” — Anaximander

“Same as it ever was. Same as it ever was. Same as it ever was. Same as it ever was.” — David Byrne

Schmoness: a tantrum

Ethics, Trefoil

We humans have no idea how to handle conversions.

When “the scales fall from our eyes”, or…

…when we suddenly become aware of the element within which we swim (“this is water!”)…

…when we suddenly become aware of the gross institutionalized, systemic injustice of a system that we, ourselves, have participated in…

…when we wake up in an oikophobic nightmare and finally see the evil in which we are immersed…

…or…

…when we swallow a hard truth that gives us a xenophobic glimpse into the goings on of a  cabal meeting in distant lairs…

…when we finally see the They Live writing on the wall that we have been dupes of a totalitarian global elite who’ve sold us libertine liberty in order to buy out the very ground of our humanity so they can excavate it, leaving us traditionless, soilless, bloodless, posthuman…

All becomes clear.

We transcend the world of confused, shadowy obscurity into a new clearer realm of dazzling insight.

We are enlightened, born again, woke, red-pilled into the Kingdom of Truth.

And we try in vain to unshackle the minds of the complacent consumers of shadows plays but they are strangely invested in these illusions. They do not want to wake up. They complain that you are the one who is strangely invested in illusions. You are the one who needs to return to reality.

And you know what?

They are right.

Because, as deluded as they are, you are doubly-deluded.

You believe you have transcended to Transcendence.

And you are wrong. You have only transcended to another immanence… an immanence that is oblivious to its own obliviousness .

You love your new immanence. Some immanences truly are much better than others.

Some immanences give wonderful relief from despair. Or from onerous obligation. Or from anomie. Or from self-fragmentation. Or from fear. Or from perplexity, or indifference, or faltering.

Every new immanence gives us relief from some painful form of alienation.

This relief from alienation bestows a beautiful illusion upon us that we have popped outside the human condition and can now experience it from an external godlike perspective. We can now see where we were imprisoned objectively in the bright sunlight, in a way impossible when we were still sealed inside its cold, dark, clammy walls.

This conceit that We have escaped ignorance, that We have transcended to insight, that We now know — is a new and for most, much worse meta-imprisonment, meta-immanence, meta-ignorance, because now we lack all motivation to see that we are still inside the human condition — still a schmo among schmos.

Nope, mere shmohood is not good enough for I — the one true I who was born to sit on the egoic throne situated at the very center of the universe.

We are as gods: woke, red-pilled, enlightened, born again.

We are reborn into a community of others who are also woke, red-pilled, enlightened, born again. They all agree with me that our tribe really knows, where other tribes only think they know. But I trust my tribe, because, according to me, they know.

I call this condition misapotheosis.

In misapotheosis we think we’ve become something special, when we are really just another know-it-all, ignorant-ass god.

There is nothing more human than mistaking yourself for a god.

*

Are we doomed to divinity?

Probably. Being a god is divine.

But we can, if we decide to choose otherwise.

If, by some miracle, we manage to stop spewing our hot wisdom at the unfortunates around us, and just listen — (no, not that way; don’t “be a good listener”) — if we really listen with hearing ears, and hear with a faith that, despite our glorious omniscience we still have something deeply, urgently important to learn…

…if we can miraculously incarnate ourselves back on the human plane as a mortal student…

…we discover that we can transcend again.

And again.

And again.

Each time we return more human and less godlike.

Each time we find ourselves in a world populated more densely with gods and more sparsely with mere humans.

If we do this too much we may become like Diogenes wandering the streets with a lantern asking “Where are the fucking humans? All I see are crowds of glorious, all-knowing gods.” And if we happen upon a Socrates who actually knows he doesn’t know, we almost fall out of our chair.

*

It takes perseverance, effort, wisdom, talent to become a mere human among humans.

It takes more than most people have to understand the ordinary, humble miracle of liberalism — to feel the obligation to hammer out with others the questions of what is true? what is just? what is beautiful? what is good? and to do so as an equal among equals, a schmo among schmoes.

We want to transcend our schmoness and exalt ourselves as the ones with insight into Just Justice, True Truth, and so on and so on.

*

Equity is the unfair imposition of one hubristic group’s of fairness on those who have lost too much power to resist it.

Only a god could be ignorant enough to enforce equity on others without noticing the inequity of it.

*

Somehow, in this time — this time that everyone agrees is a uniquely degraded, distracted, dissatisfied, despairing, dangerously demented time — somehow in this time everyone has become wise to liberalism.

Everyone is too radical and insightful to buy liberalism.

Everybody knows what this society really needs instead of liberalism.

If only those who really know could have their way.

*

So goddamn many gods.

So few humans.

Performative rank

Philosophy

Whether we explicitly know it or not, we perform this knowledge:

  • We inform the judgments of superiors.
  • We impose our judgments on inferiors.
  • We experimentally adopt and compare judgments with equals.

Anyone who teachers other people how they should judge matters of truth or justice can say what they wish about equality or equity, but in practice they exalt themselves as superior.

If a teacher treats this kind of teaching not as the imposition of personal political opinion but rather as indisputable truth, this means they have lost sight of the difference between opinion and truth. This is naive realism.

Naive realism only becomes worse when naive realists understand how naive realism works and by virtue of this understanding believe themselves immune. Now the naive realist has promoted themselves from belonging to the human condition, into some kind of superhuman condition of knowing what others think they know but cannot.

Some religions treat apotheosis as the very goal of religious life.

My religion treats avoidance of apotheosis as the goal.

It takes wisdom not to confuse yourself with God.

Wisdom is not a matter of understanding how vice deludes others.

Wisdom is much more a matter of understanding how vice deludes oneself. Wisdom is the furthest thing from objective knowledge, it is knowledge about the limits of objective knowledge and therefore subjective knowledge and knowing at the deepest level that objectivity and subjectivity are not opposites.

Religious scripture must always be read as addressed to oneself by someone wiser.

If we read religious scripture in order to arm ourselves with things to say to others, we are making the profoundest kind of mistake.

Eclipse, solipse, transcendence

Philosophy

If your philosophy is soliptic, dialectic will converge into a unity — the unity of absolute subject, whose idea permeates all being.

If your philosophy is transcendent, dialectic will diverge into unity, the unity of a relative subject within an infinite indefinite — irreducible to idea, or even to being.

If your philosophy is ecliptic, and treats subjectivity as epiphenomenonal — you will overcome both solipsism and transcendence — according to the language game that no longer mistakes itself for you.

Self-exalting debasement

Ethics, Politics

“This is not a matter of politics; it is a matter of doing the right thing.”

What notion could be more politically wrong than this?

Politics is essentially about contested rightness and wrongness within a community of equals.

This community of equality is a higher rightness than any one person’s or any one faction’s opinion ever could be. To know this with one’s entire mind, heart and body should be the primary qualification for entering politics.

Cabal of the unheard word

Philosophy

What Zwicky and Heidegger have in common is they both see truth as a revelation of that toward which the inattentive are oblivious. We may respond to these revelations in various ways. Language and conceptualization are among the responses available to us, but non-linguistic practical or moral responses are possible as well, and sometimes necessary.

The inattention that obliviates the unrevealed is often produced by language itself.

Incessant inner chatter compulsively talks over all intimations of the quiet voice of being.

The thick, callused fingers of spoken thought just grasp and grip and can no longer feel. The way most of us use words, we might as well have claws. — But language can do other things beyond grasping and gripping. Language can press, push, brush, trace, touch. Language can feel its own movements and gestures. But these involve a linguistic relation to being beyond what language can hold — faith in tacit, implicit, ineffable being.

What does language say about our wordless dealings with being? Language talks on and on about an underground of unknown words — secret words who control everything under the cover of darkness. This spiritual cabal of unheard words is known as The Unconscious. So says grasping, gripping language about whatever language is unable to comprehend.

Our belief in the unconscious dominates us utterly, because we are utterly dominated by explicit language — do dominated that we confuse ourselves with what we say and what is said of us.

*

This post was originally intended to pose a question. Does being reveal truth to us?

Or does being only reveal being, and it is with truth that we respond to being’s revelations?

I still lean toward the latter, but I’m warming to the former.

*

I’ve been questioning the scope of pluralism. Is all truth plural, or is there an absolute point of approach, a necessary, inevitable, inalterable point from which myriad truths may be known?

Is the truth of the human condition absolute, but that absolute truth entails instaurated truths?

I need to go ride my bike, now.

Anti-evil

Ethics, Philosophy, Politics

Much evil originates in the belief that an other is evil, and therefore must be dealt with as evil — that is, ruthlessly.

Belief in evil motivates evil-doing. For that reason I am perhaps excessively reluctant to attribute evil to others.

I prefer to see evil-doers as possessed by evil-generating bad faiths — faiths that can, if addressed with sufficient insight, patience and skill, be dispelled.

I have attempted such dispelling numerous times with numerous people, and I have failed repeatedly. But I must believe it is my own shortcomings, not the strategy, that has made me fail, and that overcoming these shortcomings will produce success. My failures are not evidence that the dispelling of bad faiths is impossible, nor is it evidence of undispellable, irredeemable bad faith — of evil.

Are there irredeemably evil people? Do they exist in large numbers? I cannot know that, so I will bracket that question, and move forward with a rigorous maybe. I will proceed with what I do know, and know firsthand.

What I know firsthand is that most people want to be good, and that when they fail at being good, what causes the failure is misconceptions of what good is and how good is achieved. I am absolutely, maybe unreasonably, convinced that if such people were offered a more immediate and resonant understanding of goodness they would adopt it.

So my strategy is to attempt to appeal to those still able to hear appeals — people who are not so wound up inside closed ideologies that they can only hear answers to the closed questions they have been trained to pose — people who are still, to some degree, still alive to new questions — or, better, alive to open-ended listening that reveals responses to questions we have not learned to ask.

I am not interested in wasting my time appealing to those who are so closed and circular that conversing with them requires me to enter their circularity and spin with them within their presuppositions, their evidence and their logic.

And I am also not interested in direct combat with alleged evil people. I will lose that confrontation and I will lose myself engaging in that kind of confrontation.

While there are still reasonable people with ears to hear appeals from beyond their own dogmatic or ideological circularity, I will voice those appeals.

This approach will allow me to do who I am and to become who I aspire to be, and it provides me an alternative to fighting monsters and becoming one. If I fail at making progress, it will be an honorable failure.

I am planning some rhetoric adjustments. Here are some prototypes.

Prototype 1. Progressivists have learned some true things about how social situatedness, self-interest and dominant ideology can combine to make oppressors unconscious of their own oppression. My message to them is this: your understanding is true, but not true enough. There is work left to do, and perhaps the hardest work is ahead of you. Some underasked questions: How does your class distort your view of what is true and just” Who ought to decide what is true and just, and what is untrue and unjust? Who ought to be excluded from such decisions, and who ought to decide who gets excluded? How is truth and justice determined in a society free of class hierarchy — or at least in a society that aspires to free itself from class oppression? This is a hard thing to do when your class has both become accustomed to its power and can feel that total hegemony is within its reach.

Prototype 2. Conservatives have learned some true things about what it is like to be vulnerable, scorned and humiliated. But has it learned to desire the elimination of such vulnerability, scorn and humiliation, rather than simply wanting it to happen to other people who, according to conservatives, deserve it? In other words, can conservatives transcend cultural hierarchies and wholeheartedly embrace pluralism?