Author: Razorsmile

  • Necessity and empiricism via Kierkegaard

    Necessity and empiricism via Kierkegaard

    Curious+new+scaffolding+cover+at+the+local+art+gal.jpg_5672222806925141970The first three elements in Fear and Trembling are the ‘preface’, the ‘attunement’ and the ‘exordium’. In the preface Kierkegaard makes an almost direct, if somewhat ironic and sarcastic, appeal to the audience, an audience beyond his contemporaries. The tone ranges from a side-swipe at those who would be reading him, an almost arrogant assumption that he will be read, to a hubristic tragedy in which no matter who reads him he is to be misunderstood. It’s amusing to read these rather brash lines and there is a lightness that we read into him which might be less kindly if he were to be taken seriously. From the beginning Kierkegaard makes the reader of FT feel as though they are in the midst of someone who says a little too much for their own good, whose passion is as readable as their words. Moreoever, he does so in the mode of doubt. He makes us doubt this ‘Silentio’ from the start. He seems a little smug, a little too perfect and yet he also seems to be standing up against that mob, that crowd of dumbskulls, that queue we find ourselves in for no reason.

    The attunement is far more beautiful a piece of writing, the beginning of the beauty of FT. The preface might mark its opening philosophical moment, though even then we might instead want to mark this point in the lines of the epigraph. It is the epigraph that signposts the issue or method of indirect communication with which FT is entwined. Here, in the short moment during which Tarquin slices off the heads of the poppy flowers whilst walking with the messenger, we find the idea that a story can have two drastically different meanings. The messenger might recount the story of his walk with Tarquin and gain nothing of its murderous intent, merely report accurately and verbatim – a true representation – what happened. Tarquins son might understand something different, moreover he might understand the truth of the message hidden under the representation.

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  • practice of objective reality

    practice of objective reality

    (questions in note form that are partly naive and part of my current work, questions as connections, as the objective reality of a thinking practice)

    “Thus Marx, rather than Kierkegaard or Hegel, is right, since he asserts with Kierkegaard the specificity of human existence and, along with Hegel, takes the concrete man in his objective reality.” (Sartre, The search for a method)

    Jaspers thinks that “We are taught to catch a presentiment of the transcendent in our failures; it is their profound meaning.”  The death of god is the failure that reveals the transcendent (negative theology).  What’s the difference between this and Critchley’s ‘achievement of a certain meaninglessness’ that he outlines at the beginning of his little book on death? Is it that to succeed is to already be beyond ourselves?  Failure – is this the encounter with the problematic in Deleuze?  Is what we are involved in when we are forced to think by the problem the lack of ease with which we navigate and move through the world (the ease of living)?  This might appear so but this would defy the constant injunction by Deleuze against lack as a grounding or primary force.

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  • Names, categories and the limitations they impose (slightly oblique example for students in EP this year)

    Names, categories and the limitations they impose (slightly oblique example for students in EP this year)

    face+drawing+on+wall_54305003This excellent example of the way categories or names prescribe our way of conceiving or thinking through problem came through the nettime email list recently.

    On 29/09/2007, Thijs wrote:

    > “[…] In contrast to most post-modern nation states, Islamic  fundamentalism offers the kind of warm hearth for which many shaken Western souls might yearn.”

    Maybe it would be more accurate to say that words like “fundamentalism” and “terrorism” offer the kind of warm hearth for which many shaken Western souls might yearn: the ability to lump together a wide range of social phenomena that they don’t understand under a few convenient labels taken from American and European history, such as American Protestant fundamentalism and the French revolutionary Terror of the 1790s.

    Here are some possible alternatives (which I’m sure could be improved):

    Al Qaeda: Salafi nationalist guerilla network

    Egypt’s Muslim Brotherhood: Sunni reformist party

    Hamas: Sunni Palestinian nationalist party and militia

    Hizballah: Shia Lebanese nationalist party and militia

    Two things leap out of this sort of classification: the need to know something about Islam in order to know what the Arabic words mean, and the need to take nationalism seriously as a force that motivates opposition movements.

    Ben

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  • The problem of Theodicy

    or the existence of evil.

    A very nice presentation of the theodicy problem in its classical formulation.  One of the things to note (for my students who were working with me last year on Hume’s Dialogues where this formulation is also present) is the nature of the four options as exhausting the logical space of possibility.  This at least is the power of the formula…of course, trying to work out whether these options are the only options is going to push you to think about the nature of choice and the setting of options in the first place…and might have some resonance for the problem from which Kierkegaard begins in his Fear and Trembling

    enjoy

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  • Urbanomic

    The new issue of the excellent journal (indeed perhaps the best philosophical journal around at the moment) out soon …

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    Urbanomic

  • The breath as an organ

    The breath as an organ

    DSC01951_33860634The snoring man on the train, just behind and to our left, revolts us. Their noise is more penetrating, more cutting, even though it is lower in decibel than the irritating child a few seats in front with their high pitched and hyperactive voice testing the patience of the father figure accompanying them. The snoring man is filthy in his activity, that rasping breath, that grasping for life calling out to be silenced and with its silence comes death. The sound of the breath is a broken tool that reveals its function, its equipmentality as Heidegger would call it, precisely by being heard. That filthy, contaminating breath, no gentle rythmn of life but a crushed, rushing in-out-in-out intimacy that brings the Other too close, too far within the experience of living together that repulses us within our modernity, repulses us because of its forced confinement amongst each other.
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  • Note for Matt (no theodicy)

    hiya matt, just a quick notice to say the new email address you sent me doesn’t seem to work and the old one now seems defunct…please contact me again 😉

  • Meditation group – week 11

    Sitting on a tree trunk in the old forest. In front of me dense leaves, the colour of mid summer, soft green before it becomes harsh khaki. The bark under my buttocks arranged in fine ridges, grey rather than brown, thin fingers, shallow grooves.

    I stand and begin to walk the path. It’s red, the soil has a dusty quality, smooth and warm. Looking at my feet. They’re moving slowly, falling with certainty. I know this place. I’ve been here many times. And then the forest begins to clear. In front of me is a large, grassy area. To my left I can hear water. The trees fall away from me to my right. I can still hear the birds singing up in the branches. In the distance purple topped mountains. Closer a temple, round, pale skinned, blank windows set into thick walls. There are steps, four of them, massively horizontal, hewn out of light rock, perfectly worked into straight angles. At the top a dias, ridged to form sun rays, and then a door, above which is carved Malkuth. I’ve been here before. I know this place.

    Inside pale becomes glinting orange, the light of sunset. Looking up and the ceiling is a dome, around which runs a balcony. The Ashim sing from the balcony, their flame bodies moving with breath and rhythm. They welcome me, some brush over my skin, with their words and music and spirit bodies. Their heat refreshes me.

    I see the lady, throned, her hair coiled about her head, her arms resting gently at her sides. She smiles. I incline my head. Her clothes are richly decorated, with gold threads and lush red velvets. Although she is antiquated I can sense her agelessness. She is neither young nor old, instead she just is, seated in her place, her proper place, and I am her guest.

    Three doors. On the left one marked XX, Judgement. Going. Not wanting to go. I cry a lot. It is fear real, ethereal. To want and not want. To feel desire and to be repelled. Forwards. Backwards. Swinging time.

    Through the door and the ground is wet, clotted. The earth path here is dark. Underfoot rotting leaves and broken twigs. The leaves squelch. The twigs crunch. They are being squashed, breaking.

    I am in a graveyard. Old tombstones rise before my eyes. One on the right, near the path, is covered in lichen and green moss. I cannot make out the inscription. In the distance I see a mausoleum. It’s square, white, columned with a pyramid roof. Someone important has died. They raised a shrine. Many of the tombstones are broken, lying at crumbled angles. There is a coffinesque one a few yards away. It’s lid is missing. My feet are wet. My hair is bound in elaborate coils and my white shift is damp and clinging to my body. I rise up, blood returns to my lips, it is as if I am waking from a very long dream, a dream that has kept me in this coffin for many years. I watch myself walk towards myself and then I join, black and white with colour. I feel my chill.

    Above me a white light, conical, starting as a pinprick up in the night sky and falling to ground in shafts of luminescence. I don’t need to be scared. I am not blind. Everything is throw into sharp focus as I recognise him from his sword. Michael. He who has counselled me to take the blood of harvest into my wintering heart. He showed me once what to do with the seed, how to tuck it away and keep it safe until the spring would help to bring forth its promise.

    The sword, double edged, shining steel, a hand guard, worked gold. His gown is white. He does not speak. I know already. I always have and always will.

    Another door, thrown open into brilliance, a space with no walls, no floors, no ceilings. I cannot fathom the distance or proportions. This light is blinding and breathtaking. To step in? The door has been opened.

    In front of me a wide staircase, stretching from beneath to above, curving around, encompassing. Marble. Alabaster. Iridescent clouds. I do not require air to be able to breathe.

    Walking down the stairs, a man with a staff, he has two snakes, but I can barely see them. He flickers in and out of my vision, part of the light, part of my perception. The snakes provide the only colour, brown and green, a solidity of muscle and movement. He becomes a she, with breasts, his hair tied behind his head, her feet padding on the marble, all is toneless, there is no silver or gold or sound, just white and light. Silky satin.

    Her lips move. He is talking to me. Hearing has no place in this space. Listening is irrelevant. Lips are moving. There is no strain, no gain. Lips are moving and they are beautiful in their movement.

    She takes me by the hand, but not by the hand. He has my hand and I have her hand, yet there is no grip or force.

    Up the stairs and everything shrinks. At the apex I find myself in a small room. Walls are brushed cream. The floor is boarded with dark wood. Along the walls bookshelves, filled with leather bound tomes. There are desks, a person sitting at each, their backs to me. They are silent. They are working.

    I am led down a central aisle, past the desks. No-one lifts their heads. In small alcoves bell jars sit on plinths. I do not know what is inside them. There is a geared machine, proportioned to fit on a small table. Brass cogs. A turning device. The sphere rotates silently. And then an empty desk. I sit. The wood is very old, a black patina is engraved into a polished dark brown surface. An ink pot. A feathered quill. The feather is beautiful, fine, an abstract white not white. Set into the desk three buttons, brass, big, the size of my palm.

    I press the left button. It shows me everything I know. Rapidly words and images flash in front of my eyes: ‘The Seventh Seal’, incalculate, a magnesium flare. I press the right button. It shows me everything I do not know: colours I have never seen, fascinating words, a wiring diagram. I press the middle button and a book appears, hard backed, dense woven fabric, blacker than black, the titled engraved in silver: ‘HOD’. I open the book and begin to read.

  • class, experience and affect

    class, experience and affect

    DSC01945_33863957Some rather peculiar argument has broken out amongst some of the radical philosopher types in the blogosphere, apparently kicked off, in part at least, by the comments of a blogger called k-punk (which you can read here – k-punks trackbacks don’t seem to work but the page is there). Larval Subjects has a kind of round-up and commentary and there’s some other stuff over at various other blogs. All a little odd and I’m not sure I really know exactly how important the argument is (it intrigued me enough to read through it all but when I came to thinking about it everything seemed a little too personalistic- then again, that’s kind of the problem the conversation encounters and shows. No doubt it will do it’s work in the unconscious as I think.)
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  • The task of the revolutionary is violence: contrary thoughts on Zizek and Badiou

    The task of the revolutionary is violence: contrary thoughts on Zizek and Badiou

    from+greenwich+to+london+bridge2_1082390670The task of the revolutionary is indeed to be violent, but also to avoid the type of violence that is, in fact, merely an impotent passage a l’acte.

    Slavoj Zizek | Interview | Divine Violence and Liberated Territories | SOFT TARGETS Journal

    I’m not an enormous fan of Zizek to be honest, though I find it interesting that he is facing this question of violence, politics and the act. Here, this curious double-handed way of somehow making the violent rational or understandable is found in the ’indeed…but also’ move of the rhetoric, such that it appears like ’we can all accept that the revolution will involve violence but let’s not allow meaningless violence or violence without the right meaning into our validation of the revolutionary act’. The strange reality of violence is found, however, less in this ’right meaning’ but in the potency of the violence, in the potency of the force of condensation of singularities. Zizek talks in the interview linked to above about the ideas of a ’divine’ violence (citing Walter Benjamin) or a moment of institution that institutes whilst being an exception to that which is instituted (citing Schmitt) but this all and Zizek’s own position itself seems to somehow still be part of a discourse of legitimating violence, even if this takes the route of somehow legitimating its illegitimacy in some curious dance of the paradoxical.

    This becomes clearer as Zizek marks his own territory, alongside that rather strange new phenomenon of hailing Badiou as the new theoretician of the left. Zizek says “I agree with what Badiou said in the recent interview with you published in Il Manifesto: “those who have nothing have only their discipline.” This is why I like to mockingly designate myself “Left-fascist” or whatever!” What exactly is it that ’those who have nothing’ have nothing of? Presumably something like power.
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