Category Archives: Enworldment

Nietzsche vs liberal theology

Enworldment, Judaism, Philosophy

Thinking about religion in an appreciatively or tolerant way from a standpoint that sees itself as having overcome the need for religious belief is the furthest thing from understanding religion.

This religion-appreciating standpoint — which sees intense awe or the excitement of discovery as a genuine substitute for religious feeling and the gestalt shifts resulting from extraordinary science or abnormal discourse as metanoia — believes it pays religion a compliment when it maps isolated bits to scripture to its discoveries.

It is the furthest thing because, at bottom, it is a benevolent nullification of religion as even requiring strong disagreement. Religion need not be attacked or suppressed, when it can be analyzed, disassembled and reintegrated into less fanatical, less absolutist, less violence-inclined worldviews.

Why shouldn’t these worldviews be seen as just as religious as any of the older religious faiths? Who gets to define what is and is not a religion?

I grew up with this antifaith.

My whole life I’ve tried to overcome this religion-tolerant religiosity.

I really may have failed to overcome it.

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And if my thought-dreams
Could be seen
They’d probably put my head
In a guillotine.
But it’s alright, Ma,
It’s life,
And life
Only.

— Bob Dylan

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Early in his career, Nietzsche published a series of essays collected under the title Untimely Meditations. In one of these essays he attacked the liberal theologian David Strauss as a founder of a Christianoid religion safe for — even useful to — “cultural philistines”.

It’s a painful read, because young Nietzsche hadn’t found his voice yet, and this voice is one of unsubtle, unconstrained romantic fury. But the overtness of the anger is also revealing, and it renders visible much of what older Nietzsche learned to hint at from a higher and cooler altitude, resulting in vastly better style.

In this book, he lashes out at a type who resists, as if on principle — but what Nietzsche claims is the instinct of a temperament — what I would call a fully successful enworldment — that is a way of life animated (in the most literal sense of the word) by a unifying conception.

I use the word conception in a sense defined against another term, synthesis. Conception is a mode of comprehension that spontaneously and transparently takes-together experience as givens that, for all the world, seem given by reality itself, even though it is an artifact of relationship between self and reality. Synthesis is a mode of comprehension that consciously puts-together ideas into truth assertions.

My take on Nietzsche’s rage toward Strauss (who is only a stand-in for the cultural philistine type), is that Nietzsche expects far more from culture than cultural philistines will allow. The cultural philistine, according to my interpretation of Nietzsche, is a person occupied with culture (religion, art, philosophy) but from a perspective that forbids authentic participation in culture. Instead culture is taken as collections of artifacts which are somehow valuable and edifying apart from the naivety of the conditions that engendered them. The philistine enworldment that takes them up trusts only syntheses — an external putting-together of these meaningful artifacts, so they are objective possessions of the intellect, not dismemberments of potentially possessing enworldments.

To put it in Kahnemanese, a philistine trusts exclusively in System 2, and treats all System 1 as something to debunk and neutralize. But cultures (if you believe Nietzsche, and my own odd Nietzscheanism) are System 1 enworldments: passionate, committal, participatory, intuitively-immediate enworldments.

At a young age, Nietzsche, I believe, in his philological work took some of these cultural dismemberments and managed to re-membered them in a fuller and more possessing context. In other words, he re-enworlded himself with some ancient faith. This is what forced him out of the university. Because the modern university is itself an enworldment — a sort of oversubject that places academic subjects in mutual relation with one another — and in Nietzsche’s day, that oversubject was Germany’s philistine anticulture, and it needed the services of cultural philistines, not professors whose allegiance in their subject exceeded their allegiance to the universality of the university.

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Today, in the United States of America we are tolerant of religions, as long as the members of the religion keep their priorities straight. Their allegiance to their nation must be higher than their allegiance to their religious faith. If they take their religious faith to be higher, and they allow what (they think) God commands to have priority over what the government commands, they are dangerous fanatics.

And I agree!

But I agree as a religious person who thinks liberalism is not a condition to be imposed by religion — but as a condition religion itself imposes… or at least ought to.

*

Many believers would dispute that I am religious.

Cultural philistines would probably find my religion unacceptable, because I sincerely, helplessly, actually believe the things I have come to believe. I can no longer place them against a 3rd-person impersonality, nor can I temper my faith with irony, however much I try.

Some Jews have told me I am a Jew. I’ll go with that.

Random thoughts about theology, symbol and design

Design, Design Instrumentalism, Enworldment, Judaism, Philosophy

Imagine a religion where the congregation convenes and worships by expounding theology in explicit language — instead of worshiping in the beautiful but ambiguous symbolic language of ritual and prayer — with the intention of developing the clarity, depth and inspirational intensity of the theology to the furthest possible extent.

Imagine that, through this practice, the congregation does succeed in its collective goal. Imagine also, that this theological worship enables every member of the congregation to make personal progress, each at their own maximum pace, in their own theological understanding.

What happens?

I will tell you exactly what happens: With each personal epiphany, the congregation shatters and reshatters in protest and counter-protest.

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A clear theology is univocal. It conveys one specific belief.

But, ultimately, every one of us, being unique, has a unique relationship to the infinite. There are as many theologies as there are persons. The better the theology, the less it accommodates more than one theologian — and the less comprehensible it is to all others — and the more intensely it induces apprehension in the uncomprehending.

A religious symbology is polyvocal. The more radically polyvocal it is, the more universal its community. A symbology can be an expression of any number of beliefs of varying depth and clarity.

Even beliefs that clash and conflict when stated explicitly, when expressed in symbol, affirm a harmonious commonality of faith beneath the beliefs.

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Each religious symbol is a miracle of polysemy, a part of an even more miraculous polysemous symbol-system, the symbology of the religion. A change in any one symbol can crystallize a change throughout the system.

But these symbols are not external tokens that can be known through external manipulation.

One cannot understand a symbol as an object, grasped in the hand of the comprehending mind. Assembling and disassembling symbols like Lego blocks and combining them with pieces from other sets might give you some kind of knowledge about the pieces, and you might enjoy the experience of playing with them, but this comes at the cost of understanding their meaning of the symbol within the symbology that engendered it.

A symbology is not an object. A symbology is a subject.

To know a subject, we immerse in that subject, participating in its praxis until we have an epiphany — an epiphany that renders the subject clear — clear, invisible, imperceptible, transparent (trans- “through” + -parere “show oneself”) — so transparent that we experience the world itself through the subject, as made apparent by the subject, as given by the subject.

A subject is an enworldment.

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If we conceive religions in terms of belief content, this produces a different understanding than if we see religions more like languages that put communities in relation with each other, and with ultimate reality.

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Is a dictionary an inventory of every entity English-speakers believe exist? Isn’t that a notion we kicked to the curb when we rejected correspondence theories of truth? I’m curious: When we naively believed in correspondence theories of truth, and adhered to them, does that mean that this restricted our actual thinking and speech? Or did it mean we actually thought and spoke one way, but spoke about and thought about our speech and thought another?

Isn’t it possible that religious people participate in religion one way, but think about and speak about religion another? Likely, even?

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In usability testing, we watch people use an artifact. We don’t thrust the artifact before them, invite them to look at it and ask them for their opinion of it. We give them a task, and they try to use the artifact to accomplish it.

When we ask them about what they did, or why they did it, it doesn’t add up. They say it was easy, when the struggled. Or they make up reasons to explain things they were clearly doing instinctively, unconsciously. They are clearly confabulating.

Looking at a thing and looking through a thing is radically different.

But we keep on thinking: “No, I get the gist of it.”

No, you do not get the gist of it.

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The craft of research-informed design teaches us this over and over and over and over again not to trust our ability to see other perspectives from our own perspective.

*

The strangest thing about being human is that we are free. We can spiral our finitude out into infinitude, or we can withdraw our finitude and close it into an impenetrable circle. Anything we prefer to regard as nonsense we can leave nonsensical. Nobody can compel us to pursue its sense, unless we want to. We are free to understand or refrain from understanding. We can, if we wish, even obliterate understanding through willful misunderstanding. Nobody can stop us, or even know for certain what we are doing.

*

To say “the author is dead” is not a statement of fact, but a speech act that kills authors. And every day that we celebrate the author’s wake is a day that we, alone, are free to author our own life as we wish. Postmodernism was a disobligating liberation movement, and it succeeded. Nobody is the boss of me.

*

To say “God is dead” is also a speech act that kills God.

But, to that I say: Happy Easter.

*

There is wisdom in keeping our beliefs private and expressing what matters most symbolically.

Synesis and intellectual conscience

Design Instrumentalism, Enworldment, Judaism, Philosophy

The Greek word synesis – literally, “togethering” – means understanding.

In synesis many forms of bringing together are brought together: bringing together one’s own various intuitions, which bring together various perceptions and ideas into understandings, which are then brought together with the rest of one’s understandings in a general understanding of everything. And once something is understood by one person, it can then be taught to other persons, in a fourth bringing together: shared understanding.

So synesis brings together many diverse kinds of bringing together: intuitive, phenomenal, philosophical, social.

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Many of us are spiritual individualists, whether we think of ourselves as religious worshipers or secular connoisseurs of awe. We work out our own respective salvations, hammer out our own views, in disregard of public chatter.

We undervalue synesis — or even defiantly devalue it on principle. “My relationship with the Universe/Cosmos/Divine is between me and the Universe/Cosmos/Divine, and is not the business of other people.”

This approach works only if we exclude other people from the infinite domain of Universe/Cosmos/Divine. And we can do it, if we choose to — but we do pay a price we might not notice, or at least not recognize as symptoms of our spiritual individualism.

However, when we conceive other people as fellow participants in the Universe/Cosmos/Divine — intrinsic to it and inseparable from it — we understand clearly that this principled spiritual exclusion of other people from our spirituality falsifies the very being of the Universe/Cosmos/Divine. With infinity, every exclusion is a disqualifying impurity.

And further, if we decide to be unsparingly honest with ourselves — if we allow the quiet voice of our intellectual conscience to be heard through the noise of our “narratives”, our explanations, our theorizing, our justifications, and all our other sundry various whistlings- in-the dark — if our standard becomes “do I really believe this?” instead of “can I defend this position?” or “can anyone really prove that I don’t really think or feel this way?” — in other words if we pursue truth, not proof — we must acknowledge the importance of other people and our need to share our world with them.

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We do not want to be alone.

Dishonesty isolates.

The dishonesty that isolates us most of all is that undisprovable inner dishonesty we cower in if we have been damaged by betrayal and spiritual coercion.

Then we are tempted to say, with Milton’s protagonist:

The mind is its own place, and in it self
Can make a Heav’n of Hell, a Hell of Heav’n.
What matter where, if I be still the same,
And what I should be, all but less then hee
Whom Thunder hath made greater? Here at least
We shall be free; th’ Almighty hath not built
Here for his envy, will not drive us hence…

We do not have to stay here.

We can reconceive things — re-conceive ourselves — and walk away from our self-isolating dishonesty. It is not exactly safe, but certainly not lethal, to care.

The universal design brief

Design, Design Instrumentalism, Enworldment

It occurs to me this morning that Liz Sanders’s useful/usable/desirable framework is the heart of what could be thought of as a universal design brief.

  • Useful: The design satisfies functional needs.
  • Usable: The design minimizes functional obstacles.
  • Desirable: The design is valuable beyond its function.

The goal of design research is to particularize this brief. Useful how? Usable how? Desirable how?

For me, at least, the most striking thing about such a brief is how poorly language serves its purpose. Perhaps the widest and strangest gap between academic research and design research is the role language plays in the research, especially in its output. Where the end product of academic research is normally a written publication, design research aims at producing a concrete design that users actually experience as useful, usable and desirable. Whatever words produced on the way are only a means to this end, and often design researchers are wise to say as few words as possible, and instead simply influence (in-form?), as directly as possible, the shaping of the design.

Useful is the most linguistically accessible goal. Usefulness can be summarized in terms of explicit functional needs addressable by features. When people think about what is learned in design research, those few people with any inclination and ability to imagine anything distinct typically see a method for uncovering needs. Here words serve us well. We identify a list of “jobs to be done” by the design. Some of these jobs are functional, and others are emotional or social, but all can be stated in words.

This helps explain why “design thinking” focuses most on usefulness. For most people, especially the kind of professionals who get invited to design thinking workshops, thinking is done in words.

Beyond usefulness, however, words help less — or even start to mislead and impede. Beyond the talk of usefulness, where usability and desirability is developed, design craft takes over.

Usable is the goal of removing friction and barriers to use. This should not mean (but all too often does mean) friction and barriers to figuring out how to use something. Figuring out is friction.

The flooding of the design field with non-designers from other disciplines — people who love problem solving, but lack real love of designed artifacts — who don’t notice, appreciate or maybe don’t even expect intimacy with designed artifacts — has caused a serious degradation in our usability expectations. Most designers today stop short at verbal “figure-out-ability”, instead of seeking intuitive usability.

Intuitive usability seeks spontaneous conceiving of the What, How and Why of a system in pre-use encounter, and direct wordless, transparent interaction in use.

Certainly, helpful things can be said about how to make something more usable — general principles of usability do exist — but ultimately, if spontaneous conception and tacit transparency is sought, usability is something that develops experimentally and concretely through an iterative design process. Usability can be indicated and its effect can be described, but usability cannot be encapsulated in speech like usefulness can. Usability is designed into things.

Desirability is the hardest goal. Here we try to create something attractive or compelling in pre-use and intrinsically meaningful in use. We want users to respond favorably to the intrinsic qualities of the artifact when beheld from a distance (when it is present-at-hand) and to experience an unobtrusively noticeable, ambient positivity during use when the artifact is ready-to-hand. Here, the better the design, the more reliably words fail, except maybe poetic words. Desirability is not just associated emotions, and especially not emotional uses (that is only emotional usefulness). Desirability is the je ne sais quois goodness in a design — a quiddity or thusness that makes it, to some degree, lovable. We feel the desirability of things when we feel it, and those who really know the craft of design can produce it reliably, but nobody can say how. Design researchers can help inform this effort, but much of the help is showing, not telling.

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I guess I’m doing my usual beating-up-on-words thing again.

Why, though?

I think it is this: In a world that exalts language over craft, abstraction over concreteness, theory over practice — a world where craft must talk its way to the top or languish at the bottom under the micromanagement of talkers — where Thinkers reign over Doers, because obviously this is how things are — life itself is dictated by what is sayable.

Life devolves into features — heaps of What – and the quieter qualities of intuitiveness (How) and desirability (Why) fall by the wayside. What can’t be explicated, argued, listed on a PowerPoint slide drops away into ineffable oblivion.

Overall, life gets more and more useful… while growing less usable, less intuitive and less desirable. Life feels artificial, overwhelming and not worth the effort.

This artificiality seems to us to be the cost of progress. We see no alternative but returning to nature — retrogressing to simpler times.

But design offers an alternative to the A/B choice of progress into artificiality or return to nature.

Design offers second-naturalness.

But to get to an overall second-natural state we need to 1) raise our expectations of what we make for one another, and 2) kick our language supremacy and relearn reverence for craft. The more we can do this, the better chance we will have to instaurate a world that we experience as useful, usable and desirable.

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Polycentric design seeks usefulness, usability and desirability for a plurality of actors who interact with things and one another. It seeks systems of mutual benefit, which make the system itself manifestly beneficial.

Do we know how to think in a way that supports acting in a way — making in a way — that supports polycentric design?

Do we actually understand what it takes to accommodate pluralistic mutuality?

Don’t we all sort of assume that all people ought to share our ideals, and that if only they would, that we could finally make progress toward something better? Don’t we think their resistance to what we want is an illegitimate obstacle that ought not exist? And don’t they think that about us?

We don’t want to discuss what ought to go without saying. We are exasperated, offended! We need to move on, make progress.

In design — real design that doesn’t just think design, but does design — this ironing out of mutuality demands things of us that seem unreasonable. The politics of what constitutes progress is the hardest part of making progress! But we want to skip this part, and just make progress as we see it, accusing the other who wants to make a  progress toward another ideal (or away from something experienced as undesirable or wrong) as mere obstruction. So pluralism, like design,  must not just be thought, but done.

Design is the practice of pluralism. Doing design, doing pluralism, and being unable to escape its terrible demands has forced me out of my head, down into my arms, hands, legs and feet and deep into my own heart. I have been forced to move my body to unfamiliar places, so I can watch how people do things, so I can hear them talk about what they are doing, why they are doing and how they feel about it all, so I can soak up the je ne sais quois of how they decorate, equip and inhabit their environments — and this moves me. I have worked and struggled to come to agreements with my colleagues and clients on what we have learned and how it is significant, and this has rarely been easy. Frequently, we have had to wrestle with perplexity together, to develop tiny, local philosophies to make what we intuit intelligible, thinkable, discussable. This has forced me to learn apprehension tolerance, and the art of summoning goodwill in the midst of angst.

To do these things at commercial velocity, and to survive as the kind of person I want to be, I have had to rethink how I think, rework how I work, redesign how I design — re-enworld myself — over and over again, iteratively.

I am convinced that what prevents us from designing better is our way of thinking. Our manner of thinking, our expectations of thinking — undermines our doing, and our capacity for doing-with — deep forms of collaboration.

We need a philosophy of polycentric design. I’ve made a solid start in designing one. I believe if I can get others to adopt my prototype and collaborate on developing it further, this way of understanding, this designerly way of enworlding ourselves together, could help us align on the kind of progress we would like to make together so we can move past this current dangerous-feeling impasse.

Faiths and doctrines

Enworldment

I was talking to some religious friends this morning, and mentioned some things that seem worth recording:

Everyone has a faith of some kind. Faiths are that by which we believe.

But religious faiths are oriented toward what transcends objectivity, and, therefore, toward what transcends all belief.

Religious faith has beliefs toward a kind of being that defies objectivity, where irreligious “belief-systems” end where cognition ends.

Fundamentalists are people with irreligious faiths who try to believe in the truth of religious doctrines. They are “believers” because believing is something that takes constant effort. They try to force themselves to believe something their faith cannot actually believe, and it makes them irritable and aggressive toward anything that arouses their doubts and sets them back. Atheists are people with irreligious faiths, and are therefore unable to believe religious doctrines and have no problem admitting that fact.

This is why fundamentalists and atheists prefer to debate each other. They have commensurable ideas, and differ mainly on the question of whether these ideas are true or false. Religious faiths make no sense to fundamentalists or atheists, and people with religious faiths often avoid debating truth or falsehood of doctrines with people who conceive them in irreligious terms and miss the point. Such debates focus on irrelevancies.

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For a religious faith, doctrine is an expressions of something that defies language. The doctrine expresses and supports the faith — so doctrine is undeniably important — but faith is not reducible to the doctrinal content — not even close.

For “believers” faith is primarily a matter of accepting the truth status of the doctrinal content, despite the fact that it has little support. When people talk about faith that way it indicates that they haven’t yet experienced a change in faith.

Truth as antierror and antifalsity

Design Instrumentalism, Enworldment, Ethics

“We cannot begin with complete doubt. We must begin with all the prejudices which we actually have when we enter upon the study of philosophy. These prejudices are not to be dispelled by a maxim, for they are things which it does not occur to us can be questioned. Hence this initial skepticism will be a mere self-deception, and not real doubt…” — C. S. Peirce

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For the Boomers and for Gen X, that massive heap of post-everything glopped together as postmodernism was an exotic novelty that either liberated or infuriated depending on your temperament.

For Millennials, postmodernism was simply what was taught as current thinking, combined with Kahnemaniacal cognitive scientism, to produce a confused paradox — or is it an oxymoron — that fears cognitive distortion of… what, exactly? I have yet to hear anyone address the doublethink at the root of the Millennial generational faith.

For Gen Z, postmodernism is another conventionality to ridicule. When a Gen Zer says “That’s just a construct” they say it from a minimum of two  ironies layers if not more. For them there is nothing beneath the irony, to contrast with it, and there never has been. Postmodernism is all they know. They are thoroughgoingly faith-fluid.

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What we miss in the constructivist vision of truth and the deconstructionist vision of skepticism is two crucial questions.

The first is a question of practicality: Does reality cooperate with what we assert as true? We can claim all kinds of things, but our claims can be demonstrated to be wrong. They can also be demonstrated to be at least to some degree — but never conclusively — right.

The second is a question of intellectual conscience: Do we actually conceive a construction as true, and does a deconstruction cause us to conceive something as doubtful? Nobody can demonstrate sincerity of belief, disbelief or doubt, nor can they prove that a provisionally held assertion can never someday become sincerely believed. This hope is actually held by some, and for others is a ruse and a crutch.

How can discern the difference between actual and feigned belief — or sincere hope for future belief and willful delusion? Even if discernment were possible, how could we ever prove it? We cannot, so charlatans abound.

Where the first and second converge — where a truth is demonstrably true and conceived as true — this is where truth exists. It may not be a truth that satisfies a metaphysician’s fantasies, but it is a truth defined against demonstrable error and faithless falsity.

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I think younger generations are barely in touch with demonstrated truth, and entirely alienated from intellectual conscience. Everything is a construct and no construct has anything to recommend it over any other, except…

…

Soulswarm

Design Instrumentalism, Enworldment, Philosophy

My soul is a swarm of intuitions.

This swarm knows how to fly in various formations to meet reality and respond to it. The intuitions know one another through these reality-responsive formations. Without reality’s mediation, without common objects, my intuitions would be unaware of the whole to which they belong.

No realities, no enworldment, no self. New realities, new enworldment, new selves.

My soul swarms with other souls. Some formations are made across souls, alighting upon and responding to reality. We understand together, share truth, share enworldment.

My soul has learned new formations, and new partial-formations, and these have changed how I enworld myself, and how it is to play my part within this world.

We are imprisoned within our selves only if we refuse to notice otherwise.

The reality of the world and each another is manifest if we accept it.

Self-respecting faith

Design Instrumentalism, Enworldment

I didn’t want to talk about souls in my book, but I am going to have to. The whole point of all of it is souls.

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When we think, we construct logical syntheses, and offer them to the conceptive mind.

The conceptive mind may accept an offering as a whole, as second-natural — and take it together as a given.

The conceptive mind may reject the offering as a mere construct, as artificial — and regard it as a put-together claim.

It is true that a synthesis might, with time and practice, become habitual and what started artificial might become second-natural.

But it is also true that some syntheses stay artificial forever.

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An overwhelming need to assert the truth of some synthetic claim — as often happens with religious dogmas or political ideologies — seduces a soul to dishonesty about how they experience truth, or to a permanent commitment to artificiality.

Let’s refer to such souls as synthetes — people who impose their synthetic truths on themselves, and almost always, eventually, on everyone around them.

The intense need of a synthete to believe certain sacred claims is produced by a faith, and a change of faith would relieve this need to believe. But a new enworldment entails the death of the existing enworldment — and nothing wants to die, least of all a faith. When a religious fundamentalist fears eternal death caused by sinful thoughts, or when a political ideologue claims that some language (really, some ideas) are a form of violence, this is the terror of a synthesis-armored faith facing its existential death. The conceptions it holds at bay — all the givens it must suppress, discredit, shout over, excommunicate, ostracize and deplatform — threaten to flood in and force reconception of everything and every thing.

If there is one thing a born-again fundamentalist rejects as a matter of faith, it is the fact of death and resurrection of soul. If there is one thing a political radical rejects on principle, it is revolution and liberation of mind.

Both types of synthetes want to dictate what is true, to limit questions to what its doctrine answers, and to produce a mirage of reality through artificial consensus by compelling all around them to support their unsupportable beliefs. They want the mechanical immortality of the belief system, the only form of duration their bad faiths can both conceive and accept.

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Faiths believe, and are not themselves made out of beliefs.

Bad faiths also believe, but they believe they are made out of beliefs of their choosing. They think they can tell themselves the story they want to believe, and that saying they believe it makes it believed — if not now, eventually. So the synthete fantasy goes.

*

This does not mean our faith is fixed, or that we must take what is given as given.

We can change our faiths, and through our faiths, our enworldments.

But we cannot change through force of will. Precisely that element in our soul who calls itself I, the self who dictates belief, is the being who must change if we want new and better faith.

We must treat our whole souls — the entire intuitive swarm who is ourselves — especially wordless intuitions, who only feel, or respond, who are incessantly talked over and talked down — with perfect respect.

A new self-respecting soul self-organizes and emerges liberally and democratically from a liberated intuitive swarm who has learned mutual respect.

A self-respecting soul does not impose beliefs on itself, but offers possibilities as gifts which may be taken as given or politely refused. A self-respecting soul must not tell itself what to believe, but ask itself — its whole self — what is actually believed.

We must be brave and inventive in making gifts.

We must learn to do without beliefs until we are given one we can accept.

We are not who we think we are.

Changed by writing

Design, Design Instrumentalism, Enworldment

I can feel how this process of writing a book is changing me. It is changing how I think, feel and speak, which is strange because what I believe I’m doing is conveying a philosophy I’ve been using, more or less unchanged since at least 2014 and maybe as early as 2011 (basically, once Latour and ANT helped me transcend my natural ideocentric brain-in-a-vatism).

Yet, here I am, experiencing a real change in my enworldment, interspersed with intense apprehension — so clearly my code-freeze has thawed and substantial philosophical work (not just conveyance) is happening.

In some ways this process has been a recovery of simplicity that I’ve gradually lost over years of elaboration on my core philosophy. Perhaps I’ve suffered scope-creep trying to incorporate concepts from ANT and ethnomethodology into my repertoire. Some of this knowledge remains undigested synthesis, and has not really been conceived and fully integrated. (Nietzsche mocked this condition as “indigestion”.)

My earliest experiences of metanoia were simple and overwhelmingly powerful. They shifted — everted, in fact – my fundamental understanding of the world to one that was more intensely felt, more immediately intuited and more practical in orientation. These qualities map to Liz Sanders’s desirability, usability and usefulness, respectively, and I will develop this extensively in my book.

By contrast, the thoughts I had as a young man tended toward abstraction and uselessness. The thoughts were mostly aesthetic. My thinking produced works of art to contemplate and savor, not beautiful tools to carry out into the world and use to do things. In other words, my early thoughts focused exclusively on desirability. I used the concepts I’d passively acquired from school and work for usefulness. And usability was all on me. Complicated ideas would become usable with practice.

I was using philosophy exactly the way many people use religion. Weekdays are for usefulness. Weekends have one day set aside for profane desirability and another for sacred desirability. And on all seven days of the week, life is complicated. Learn what you can figure out, and trust experts for the rest.

This all changed for me starting in 2001, when I emerged from the worst depression of my life, able once again to see in color, furious with the work ethic that preferred death to professional disgrace. I decided that despair was something I owed nobody, and that I would reorganize my life around different, more immediate principles. I checked myself into a 10-day Vipassana meditation course, the fifth day of which was September 11, 2001. So, I missed the collective national trauma, the looping image of plane hitting the World Trade Centers, the bewildered phone calls where we worked out what to make of this. I sat in silence, working out what to make of it by myself, turning and turning and turning it, allowing my opinion to change, untethered by any stand-taking. When I came out of the course, there were flags everywhere – more flags, bigger flags, aggressive flags –suffocating flags. I never got back in joint with my people. What I chose to read in the years following made it much worse. Christopher Alexander set my mind on fire and made me feel the importance of design all seven days of the week, and along with Grant Peterson shifted and liberated my aesthetic ideals. Jane Jacobs gave me a whole new understanding of how cities work, and inspired Susan and me to move up to Toronto. And up there, I became so disgusted with my Canadian colleagues – their slavish obedience, their desire to be given a purpose by other people, their willingness to be pushed around and told what to think and feel, their appalling passionless passivity that I was moved to read Nietzsche, just to understand the “slave mentality”. Except… I was the slave. I decided to end that. And that is the point when I became feral. It tooks years to find any reason to cooperate with anyone. But thanks to the deep humane genius of American Pragmatism, I did, so here I am.

Anyway, I should probably edit out that digression, but I suppose I won’t.

So, I want to get back to some of that immediate, intuitive and meaningful simplicity of my earlier philosophical work. The requirement to find a red-thread to narratively and logically connect all my areas of interest, capable of relating ideas belonging to different times and regions of my thinking, has forced me to edit — to choose what is essential and central, and to omit what distracts or complicates it.

And I’m trying to control my linguistic palette, to limit my vocabulary and to discipline it, so that once someone understands the wacko way I’m using a word, they can count on it to keep that meaning. Years ago, usability god, Jakob Nielsen taught me “learn once, use often.” Having learned it, I use this principle often, and plan to use it in this book. But doing this requires a much deeper integration of concept and word than my sloppy self usually bothers with. I’ve lost weeks on dead-end or swamp-end attempts to nail down my words. I think I have it now, but I’ve thought I had it several times, only to excise major sections and move them into my scrapheap doc.

But the process has been worthwhile, and I think it is forcing new, deep integrations between older thoughts I’m trying to incorporate. This is like all design. The design is far, far more than the sum of the features. The parts and the whole develop together, and both change. I’m noticing I’m far more ready with words, now – more able to really nail explanations of ideas that I used to have to talk around indirectly.

Sorry for the rambling. I’m venting all my slop on this blog now, and reserving my hardass discipline for my book.

Design and behavior

Design, Design Instrumentalism, Enworldment

I’ve gotten my overview of design instrumentalism as nailed-down as I can get it for now.

I’ve moved on to the design part of the book. This is what I worked on this morning.

Every organization depends on human behaviors for its continued existence and flourishing. An organization needs its members to behave in certain ways that support and sustain the organization, and to not behave in other ways that harm it. It also depends on behaviors of people externally associated with the organization. If the organization exists to serve other people, it needs those people to notice, accept and use its service. If it relies on external partners to supply it with needed materials, products and services, it needs them delivered reliably. Big changes in internal or external behaviors can put an organization in crisis.

Businesses are a common example. A business needs its employees to work effectively, efficiently and harmoniously to produce or deliver whatever product or service it offers its customers. It needs its customers to notice and choose its product or service, to keep choosing it, and to recommend the product to others. A business also has partners upon whom it relies to supply the business with needed materials, products and supporting services. If the behaviors of employees, customers or partners become erratic or interfere with the goals of the business, it must respond to the change or risk damage, decline and dissolution. It will work to restore the old behaviors, or it will try to produce new behaviors wherever and however it is able, to cope with the change, perhaps through reorganization, changes in marketing approach or formation of new partnerships.

When power is unequally distributed, behaviors are often controlled through coercive means. When employers hold most of the power and are aware that employees have limited employment options, they tend to demand more from them and manage their activities more closely. Likewise when employees hold power and are aware that employers are competing for employees with their skills, they become less tolerant of authoritarian management styles, and expect more benefits and amenities from their employers. The same is true with partners. If a partner is the only provider of a needed product or service, they will behave differently than if they are competing with others for the partnership.

But when power is more equally distributed, coercion gives way to persuasion. People give up on controlling one another’s behaviors and instead try to influence their decisions. When competition to persuade and influence becomes sufficiently fierce, design becomes important. Design is a symptom of equality and freedom.

This does not mean that design is essentially a behavior-influencing discipline. It does, however, mean that design is a behavior-influencing profession. It is the need for influencing behaviors that motivates organizations to employ designers and pay them money to do their strange kind of work.

Design work is strange because conditions of freedom have made it strange. Very early on its rapid evolution, the plans for industrial production of artifacts to be offered on the market – design’s initial purpose – became plans for more competitive products – products that customers would prefer to competing products. But what made a product preferable? Functional quality, of course, is always important, but constant improvement and technical innovation (plus, extinction of companies unable to keep up), soon brings products to rough functional parity. When functional quality stops driving preference, what makes one product preferable to another? A list of some of these more refined preferences shows hints of the future development of design: better aesthetic qualities (depending on individual taste, of course); more specialized functionality, optimized for particular uses (valued by some individual users and not others); better value trade-offs (striking different balances of cost, function and aesthetics, each appealing to different value priorities). 

With each ratcheting-up of competition, the definition of preferable is increasingly  relative to individual values, and the subject gains importance relative to the object. Every question must be qualified with “for whom?” And the answers, to be understood sufficiently that they can be applied to practical problems, are no longer straightforwardly factual, but require perspectival shifts into that of the people in question. For those who remain trapped in an objectivist outlook (still the majority of people), the shift seems mostly “subjective” – learning what the emotions a person feels, when they encounter various objects or events – cast in psychological terms, against a background of universal objective truth. But if the current trajectory holds, soon it will be impossible to ignore the truth that these emotional responses are only the emotive tip of a deeply objective iceberg, and that until the objectivity and emotion of a person’s response are comprehended together, the subject is most likely misunderstood in terms of one’s own subjectivity.

This is an important event in my life. Usually I write blog article that make it into my book. Today I wrote something for my book that I’m sharing as a blog article.

 

Highlights from Susan’s and my weekly conversation

Biography, Enworldment, Ethics

Every Saturday, Susan and I have a deep conversation. This week’s was short but momentus. I want to list some of the highlights.

  1. Susan asked about Vipassana (Buddhist insight meditation) and how it relates to her Jewish faith. As happens so often, she drew an explanation from me that simply did not exist until she made space for its existence through the intelligence of her questions. I advised her to think of the concentration she would develop and maintain for maybe no more than a few precious minutes out the  hundred-plus hours she’ll spend seated in meditation as Genesis 0:0 – the preconceptive divine spark that existed the moment before Genesis 1:1, before “God began creating heaven and earth,” when “the earth was void and desolate,” and “there was darkness on the face of the deep, and the spirit of God moved over the waters.” From there, she can witness regenesis.
  2. We discussed the two most common enceptions, which tend to project as metaphysical objectifications, materialism and idealism. She asked if either was more likely to be sociopathic. I don’t think they are more or less likely, but the form of sociopathy differs. Idealist sociopaths tend to become solipsistic and to believe the meaning they experience is the only one that exists or matters. Materialist sociopaths tend to become nihilistic and to believe there is no meaning, that nothing is true and anything is permitted.
  3. I finally caught the deep connection between everting objectivism and the idea of reenworldment. This is extremely unlikely to make any sense, but I’m recording it here just to mark the insight: Those intermediate conceptions where our differing understandings of the world are found are anchored at two points and suspended between them. One one end is the primary conceptions that give us our concrete experiences of reality (our primary givens), and on the other is the ultimate enception that gives us our sense of reality as a whole (our ultimate given). As long as these two points remain anchored, the intermediate conceptions that bridge primary conceptions with that enception are held firm, and are unlikely to change at any depth. Conceiving ambinity – not just having a synthetic grasp of it, but really spontaneously, immediately intuiting it – is our best opportunity for loosening and dissolving intermediate conceptions and their givens, so they can be reconceived.
  4. In ambinity, we are no longer required to subject primary conceptions to the standards of any one metaphysic. They are permitted to simply be primary. If we see something and experience it as good, that is what makes it good, and an account that justifies its goodness according to a theory of morals is not necessary.
  5. I repeated an old idea, that today seemed new: “Things are not your fault. But you are responsible. You have response-ability. That is what obligates you, not some debt on a moral balance sheet.”

Givenness

Enworldment, Philosophy

I’m experimenting with a different angle of approach in presenting concept, synthesis and enworldment. This might replace a much longer section in my book.

1.

What is a given?

A given is what is effortlessly taken. It is taken so effortlessly that, unless we are paying close attention, we fail to notice that taking happened. We notice only the given thing, “the given”.

This effortless taking is conception. Conception means “together-take”. Conception is spontaneous, immediate, effortless, wordless taking-together of something that wasn’t together until we took it that way.

So when we call something given, what we are referring to is not really “givenness” but  takenness.

2.

The things given in experience, the primary objects of our experience, are conceived in many ways – in perceptions, in intuitions, in intuitive interactions – our fundamental conceptions. The primary givens of our experience are rooted in our encounters with reality, but what is ours is what is conceivable, and only what is conceivable.

Whatever is inconceivable is, to us, less than nothing, entirely beyond experience.

Whatever is conceivable is, to us, not only something we experience, but something real.

What we experience is taken-together in some conceptual form, and remains underwritten in our minds by their conceptions. This conceptive underwriting makes the content of experience intelligible.

We ambiently know what is going on around us. We wordlessly walk into a room, pick up a cup, drink from it and put it down. It all makes immediate sense.

3.

But our primary givens are not our only givens.

Just as given as the things we experience, we conceive reality as a whole, too. When we say “everything”, we refer to this all-encompassing ultimate conception, which we could call enception. This is the sense of ground – of what kind of reality we inhabit.

We each have our own all-encompassing enception, but it is so pervasive, so without any outside or background against which it can be defined, it escapes notice. For most, it is simply what is, and it is assumed by each to be shared by all, despite abundant evidence to the contrary.

Most of us rarely think about metaphysics, but our experience is saturated with metaphysical assumptions that make our experiences take place within a world.

4.

Between the givenness of things and the givenness of everything is a complex matrix of intermediate givens that relate given conceptual parts with the given enceptive whole. These intermediate givens produce the self-evident truths we intuit around us and believe without any possibility of doubt, because it doesn’t even occur to us to question them.

Nobody doubts that mathematics is true. We  buy things with money. When we feel weight, we intuit gravity.

5.

Let us call this complex system of givenness, rooted in primary givenness, enveloped in enceptive givenness and laced between with intermediate givenness, an “enworldment”.

Enworldments are not thought about, at least not directly. What is thought is the given content of experience, conceived by the enworldment.

6.

When we think, we are no longer primarily taking-together.

We shift from an effortless taking-together, to an effortful putting-together, synthesis.

Synthesis means “together-put”. What gets put together are givens – primary and intermediate conceptions – but synthesis focuses on what it constructs with these givens.

Sometimes, with our thinking, we manage to put together a synthesis that forms a conceivable whole. In an instant, we have an insight and its meaning becomes clear and immediate. It is no longer something we need to think out. It is now intuited in reality itself. It has been taken up conceptually in integrated into the the enworldment as something that is obviously true.

But often the syntheses we construct cannot be conceived as a whole. We might through step-by-step inspection see that each part of the synthesis is correct and from this conclude that it is, on the whole, correct. But the synthesis is known distantly and derivatively, primarily though its parts, which are primary conceptions, and the logic that makes the parts adhere. It must, with effort, be remembered, re-thought through and manually applied, as a theory separate from the reality it explains. Without links to intermediate conceptions that connect it to the ultimate enception, the synthesis is only tenuously connected to the enworldment, not integrated.

Syntheses are accepted as true. Conceptions are believed.

7.

Enworldments can be changed, and when an enworldment changes, everything changes.

Stephen Savings Time

Biography, Enworldment

I’m falling back two hours and setting my biological clock to Stephen Savings Time so I can do writing as a near full-time job. This means my evenings will start winding down at 7:30pm so I can be up and ready to clock in at 4:30am.

Until I get this done, I will be saying “no” to a lot of invitations. Please do not take this, or the rest of my monomania, personally.

*

Writing this book is inspiring me return to many older ideas, to recall them, recollect them, and to reintegrate them into a clearly conceived unity. The process is forcing me to prioritize what I include, and, for the sake of simplicity and clarity, make exclusions. This pruning and shaping is cleansing. I’ve accumulated a lot of ideas and associations, some fully comprehended and internalized, some only synthetically known about, but not intrinsic to how I think. Writing is forcing me to make distinctions between what is essential, and what is dispensable, and I am feeling it not only in my mind, but in my heart and my body.

*

Much of what I am recollecting is from the early days of my life-changing encounter with Nietzsche, so he is freshly on my mind. His words are especially resonant now, especially these:

Is there a more holy condition than that of pregnancy? To do all we do in the unspoken belief that it has somehow to benefit that which is coming to be within us! — Has to enhance its mysterious worth, the thought of which fills us with delight! In this condition we avoid many things without having to force ourselves very hard! We suppress our anger, we offer the hand of conciliation: our child shall grow out of what is gentlest and best. We are horrified if we are sharp or abrupt: suppose it should pour a drop of evil into the dear unknown’s cup of life! Everything is veiled, ominous, we know nothing of what is taking place, we wait and try to be ready. At the same time, a pure and purifying feeling of profound irresponsibility reigns in us almost like that of the auditor before the curtain has gone up — it is growing, it is coming to light: we have no right to determine either its value or the hour of its coming. All the influence we can exert lies in keeping it safe. ‘What is growing here is something greater than we are’ is our most secret hope: we prepare everything for it so that it may come happily into the world: not only everything that may prove useful to it but also the joyfulness and laurel-wreaths of our soul. — It is in this state of consecration that one should live! It is a state one can live in! And if what is expected is an idea, a deed — towards every bringing forth we have essentially no other relationship than that of pregnancy and ought to blow to the winds a presumptuous talk of ‘willing’ and ‘creating’. This is ideal selfishness: continually to watch over and care for and and to keep our soul still, so that our fruitfulness shall come to a happy fulfillment! Thus, as intermediaries, we watch over and care for to the benefit of all; and the mood in which we live, this mood of pride and gentleness, is a balm which spreads far around us and on to restless souls too. — But the pregnant are strange! So, let us be strange too, and let us not hold it against others if they too have to be so! And even if the outcome is dangerous and evil: let us not be less reverential towards that which is coming to be than worldly justice is, which does not permit a judge or executioner to lay hands on one who is pregnant!

Conceiving inconceivability

Biography, Design Instrumentalism, Enworldment, Symbols and diagrams

Any form of participation in a whole experienced solely from within (in which the participant participates as a part) of which we have only partial knowledge is, in itself inconceivable. Withinness topologically thwarts comprehension.

We cannot conceive the whole, but we can conceive the fact that we are participants in it, and we can conceive many characteristics of our participation. For instance, we can conceive things we might do or think or feel in response to our immediate encounter with fellow participants or parts within the whole. We can conceive that the whole exists, that we are situated within it, that it environs us, and we can understand how we participate in that whole as a part of it, even if we do not comprehend the whole in the conceptual way we comprehend objects in our environment or other kinds of things we can wrap our minds around.

We might even try to map what we are able to conceive from within and try to make what we are within conceivable.

For instance, if we are trapped in a labyrinth, we might draw a maze map that represents, from the outside, the space we are inside, so we can better comprehend it as a whole instead of as a connected series of situations. We transpose the multiple interior positions to a single exterior form. We evert it, and what remains inside now views an exterior representation of its situation and mentally re-situates itself outside.

We might even get so absorbed in the maze  that we forgets that it we still located in some space within the labyrinth and not on some dot marked on the maze, in the same way as we forget that our brain is something known by the mind, not the other way around.

*

The first all-consuming perplexity I experienced reading Nietzsche resolved in an image of a mandala.

At the zenith of the mandala was a point I labeled “Solipse”. At the nadir was another point labeled “Eclipse”.

Next to Solipse I wrote “World-in-me” and drew a little circle with a dot at its center, with a caption “Ptolemy”.

Next to Eclipse I wrote “I-in-world” and drew another little circle with a dot on the periphery with a caption “Copernicus”.

In solipse, brains are found inside minds, along with every known thing. In eclipse, minds are produced from brains which exist at points in space.

This was the origin of my topological sense of understanding.

The perpendicular points between solipse and eclipse marked inflections between these two everted ways to situate self and world, moments where both situations become conceivable, perhaps together in ambinity, and for a time neither fully dominates, but co-exist in all-everting multistability.

From these two points we can see most clearly how the inside of an oyster shell is an everted pearl, Pandora’s box is everted Paradise, and Eden is the everted fruit from the tree of knowledge of good and evil.

Here we can conceive both ultimate eversions simultaneously. We can use maps without forgetting where that map really is, but also move around in space and allow maps to deepen our understanding of our situation. Our minds are improved with knowledge of brains, but our knowledge of brains is improved knowing that all knowledge is mind-product.

Much later, moving along this wheel, at one of these ambinity points where inside and outside exist within one another, I intuited a beyondness of both, a ground of soliptic-ecliptic eversion that is both and neither. From that point on, I was religious.

*

At the beit din before I went into the mikvah a rabbi interrupted me in the middle of an answer to one of their questions, and asked “Do you even really believe in God?” I said, “Yes; but in a way that is extremely difficult to explain.” She said “Very Jewish. Fair enough.” Fifteen minutes later I emerged from the mikvah a Jew with a new Hebrew name, Nachshon, after the general of the tribe of Judah who, according to legend, waded into the chaotic turbulence of the Red Sea all the way up to his nostrils, just before Moses split the waters into two halves, permitting passage from one shore to the other. Adonai eloheinu; Adonai echad.

*

I need to think carefully how I might use the word “participate” in my topological conceptive vocabulary, which, as I mentioned yesterday, is built around con-capere words.

Participate shares the same root as concept, conception, conceive: capere “take”

part- “part” + –capere “take” – to part-take.

con- “together” + -capere “take” – to together-take.

 

 

From need to greed

Biography, Enworldment

I take it as a very good sign when my motivation for writing shifts from a need to articulate something to intense greed to own the book I’m writing. This happened with Geometric Meditations, and it is happening again with this new longer book. I just added a glossary of terms that has crystallized the entire book for me. It is clear,  coherent, comprehensive and diamond-hard.

By the way, I am entertaining a new possible title: Topology of Conception.

We need speculative metaphysics because we need nouns

Design Instrumentalism, Enworldment, Phenomenology

Ok, I just had a small, decent-quality tantrum into the margin of Guenon’s The Great Triad, which helps define my own perspective on religion against that of the Sophia Perennis:

The manifestation of the Buddha is therefore the ‘redescent from Heaven to Earth’, as the Emerald Tablet describes it; and the being who in this way ‘incorporates’ the celestial influences in his own nature and brings them into this world can justifiably be termed the representative of Heaven as far as the human realm is concerned. Certainly this is a concept far removed from the rationalised form of Buddhism with which Westerners have become familiarised through the work of Orientalists. It might well be that it corresponds to a ‘Mahayanist’ point of view, but that for us is not a valid objection because it seems clear that the ‘Hinayanist’ point of view which is commonly presented as ‘original’ (no doubt because it fits in all too well with certain preconceived ideas), is in reality simply the result of a process of degeneration.

I say “define against it”, but it is possible — maybe even likely — I’m defining my perspective within it. Philosophy is, after all, the perpetual humiliation, and it has gradually undone my monstrous arrogance and replaced it with a moderate arrogance, which today took the form of this comment written in the margin of the above passage:

What if Mahayana is the degeneration of Hinayana’s/Theravada’s phenomenology? — A strict phenomenology can degenerate into speculative metaphysics.

That last bit is central to my conception of “Design Instrumentalism”: the idea that faiths (systems of implicit generative conceptions) can be designed and outfitted with symbolic forms, which allows one to:

  • maintain a stable, enduring self,
  • while also opening and orienting one to one’s own subjective selfhood, toward objective reality and toward intersubjectivity,
  • and to interpret, interact with, and think about the world,
  • resulting in the development of effective belief systems (truth).

I call the full practical manifestation of a faith, an enworldment.

When a convert undergoes a profound conversion experience, the convert invariably reports (assuming the convert is a true Scotsman) that the world was reborn with them, or that it appears transfigured, that they have entered the Kingdom, or something similar suggesting a holistic change in their experience of the world. Everything changes all at once.

Not only everything changes; more-than-everything changes. One of the artifacts of a deep shift in enworldment is a changed sense of beyondness, extending past the world of immediate experience, and this beyondness is naturally viewed as the source or support of its very existence. This is the speculative metaphysics of an enworldment.

Phenomenology cultivates a sharp awareness of that line between phenomena (what is show to our experience) and the mind-independently-real thing-in-itself which we instinctively project beyond our experiences (as speculative metaphysics).

Phenomenology brackets all metaphysical projections and focuses strictly on phenomena. It doesn’t disbelieve or believe in metaphysics; it methodically suspends metaphysical interpretations in order to study experience.

My understanding of Buddhism, at least of Theravada Buddhism, which I studied closely and practiced intensively for almost a decade, is that Buddhism is a phenomenological religion, which focuses relentlessly on what is immediate and practical, and gently brackets standard doctrinal elements we might assume to be essential features of any religion.

The Dhammapada’s opening lines support this view:

All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made. If with an impure mind one speaks or acts, suffering follows him in the same way as the wheel follows the foot of the drawer (of the chariot).

All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made. If with a pure mind one speaks or acts, happiness follows him like his shadow that never leaves him.

But here is where my design experience kicks in, and causes me to both admire Theravada, while also seeing great practical wisdom in Mahayana.

If there is one thing I’ve learned from a life in design, it is this: Humans have a tough time living without speculative metaphysical beliefs. This is true even for — especially for? — those of us who imagine ourselves immune, and project elaborate “scientific” material underpinnings, such as brains, behinds our experience of I, now and here — or sociologies populated with mixtures of individual, collective and even ideological actors, that produced the world as we experience it.

Our brains seem wired to need nice solid nouns, to serve as the doers of verbs or as the substantial bearers of adjectives.

And you know what? As a designer, I don’t think we should have to do without speculative metaphysical beliefs. I believe that denying people metaphysical beliefs is asking too much of them. We humans need our nouns!

In my professional work as a designer, I put enormous effort into crafting “mental models”, which are, in effect, speculative metaphysical projections that help people conceive their experiences of what I am designing. It makes it an experience of a coherent “something” instead of a series of arbitrary events. Behind a designed experience, there is both a concept — what the designed thing is — and a brand — who is responsible for it. These provide solid grounding the why of the experience — the purpose and value of it — and provide some direction for the how, in the form of affordances — things with which a user can interact.

These mental models, these brands, these affordances, however, are never what they seem to be. They are “true fictions” which, when taken as given, are, for all practical purposes, true. These are, to put it in perennialist terms, upaya, skillful means

But designers cannot afford to be literal with their mental models. We must straddle logics, and be able to think from the perspective of an interacting user, but also work with engineers to craft the actual technical metaphysics (vis-a-vis the user) that are the real underpinnings of a system, which digital, mechanical, procedural, etc.

Every faith must function similarly. The faith must produce a holistic sense of I and world, that generates the relevant affordances that suggest appropriate actions, and it must provide us with an overarching sense of value and purpose in our lives.

And if it is a good faith, it will also have some awareness or at least some attitude of humility and respect, that suspects that metaphysical-reality-in-itself is mysterious and inexhaustibly surprising, so it does not confuse its speculative metaphysics with that deeply mysterious source of being that manifests itself in myriad ways, each with its own speculative metaphysical image…

The Buddha, I believe knew this deep reality, and managed to establish a faith tradition that functioned as much like designers as users.

*

So, my moderately arrogant (but apprehensive) hypothesis is that Guenon and the rest of the Sophia Perennis school project a thoroughly beautiful and true speculative metaphysics beyond their profound, clear and precise phenomenological understandings, but take it as more Absolute than I am ready to accept. (* see note below)

However, the closer I study Guenon, the more of what I take to be speculative metaphysics is subsumed by phenomenological description. I can very well imagine a day where I will understand that extremely sensitive and disciplined phenomenological description carries us much closer to the threshold of the Principle than I’ve suspected.

  • Note: My metaphysics is a radically indeterminate, inexhaustibly surprising beyond — an infinitude that we come to know through our finite interactions with it.

I believe morality is bound up with knowing that this beyond exists and that it obligates us to respond to it and relate to it, but part of our effort must be to treat it as a reality existing in part within, but also beyond the mind, and therefore only imperfectly conceptualized by the mind, lest we reduce transcendent reality to immanent speculation and succumb to ideo-idolatry and misapotheosis.

We know that the beyond is, and we know some important things about our relationship with the beyond, but we are limited in knowing what the beyond is. Or so it seems from where I currently stand.

Naive realized

Enworldment

Second-naturalness is naive realization.

We go from one state of naive realism to another, hopefully to a naive realism energized with a profound sense of irony and creative possibility. But, ironically, one we cannot help but take for real.

This state transcends postmodern knowingness. It commits, because it has overcome the silly idea that in the absence of a reigning Truth only anarchy is possible, and rather, has come to accept a more democratic ideal: respect for what realities say to us when we interact with them.

Authority has been broken, shattered, pulverized, atomized, subatomized and distributed to every corner of the universe, and now everything is due its respect.

Or so it seems to me, and I find it hard to believe otherwise.