I (knocks): Hey, Death, you there?
Dr. Death: Yeah, who there?
DrD: Ah, you again. What now?
I: Well I wanted to talk some about this notion of self-preservation. People seem to think it crucial stuff.
DrD: Philosophers you mean? My experience is people rarely think at all, maybe I just get them when they’re all thought out.
I: Yeah, well, philosophers I suppose. But don’t they supposedly voice what people think?
DrD: They suppose that they think like other people think. My experience falsifies that.
I: Ah, O-kay, I see. so maybe self-preservation is not such a common thought after all? Continue reading
Four years ago I wrote a piece titled “Mr. Presessor“. In it I predicted the future. I got it all wrong. Instead of a “rational” political turn – inspired by Obama’s second win – we got the present ’emotional’ turn culminating in Trump’s first win. Mr. Presessor morphed in Mr. Presdator. Maybe Hobbes was right after all: we are wolves in search for a leader for our pack. Our fate is to howl – so loud nobody dares to cross our borders. The only place for reason is to power our pissing contests with the inevitable other packs of wolves.
So, is it a matter of what happened in the East? Or is it a matter of what failed to happen in the West? Let’s be hip and cool and pull out that finger to do some good old pointing.
“In giving up the dualism of scheme and world, we don’t give up the world, but re-establish unmediated touch with the familiar objects whose antics make our sentences and opinions true or false.” Donald Davidson, Inquiries into Truth & Interpretation, Clarendon Press, Oxford, 2001, p. 198.
The word ‘real’ is a divider. Just like with God, when your real isn’t my real that’s enough to create the type of zeal to come to blows. We constantly show we don’t need the Gods to start a war. That is a fact. It might seem everyday and familiar to sophisticated modern people like us constantly figuring out what is real and what a mere figment of our fancy. Nevertheless it is a fact: whenever people think they’re right, ‘really’ right, death’s on our doorstep.
So let us examine this little word ‘real’ for what it does to our reality. Let’s see whether it belongs with the familiar family of other infamous four-letter words. To start the inquiry, try to remember the last time you heard somebody saying person X was not a ‘real’ Y. For instance X was in fact a muslim but she wasn’t a ‘real’ muslim in that she did not wear a hijab. Or, X was in fact liberal but he wasn’t a ‘real’ liberal in that he didn’t verbally come out in support of gay marriage. Or, X was in fact born here but he wasn’t a ‘real’ national because he failed to defend his identity. Or, X was indeed a refugee but she wasn’t a ‘real’ refugee in that she did adopt our identity. Or, like in my case, I am an atheist but I am not a ‘real’ atheist because I do not think religion is the worst thing that ever happened to the whole wide world. Like I’m not a ‘real’ autistic because, well, I don’t look like one.
It won’t be too hard to come up with your own examples where something like this was thrown at you or somebody you liked. So follow me in tracking how the word ‘real’ flies like a boomerang hitting the utterer of it smack in its own face. At least when we’re lucky enough it doesn’t hit a very real person in a very real way before it has fully bent back.
“Parrhesia is a criticism, a self-criticism or a criticism directed to others, but always from a situation where the one talking is in a position of inferiority with respect to an interlocutor. Parrhesia comes from below and is directed towards above.” Michel Foucault, Discours et Vérité, p. 84, Librairie Philosophique, VRIN, 2016.
I shan’t complain. I have had a lot of luck. Good fortune even. Or, maybe, it was by merit, just maybe it was a matter of worth. Whose worth? And is it worth it? Who the fuck am I, after all? Over time your self gets heavier. Stuff sticks to it – weighs you down – wears you out. Try flying if your wings are tarred with trying to move on despite pain, despite spite. Strike spite. I don’t hold a grudge. You’re all acquitted except for me because my head is a horse-heavy hole of hatred circulating itself. Heave. Ho.
Maybe that was the big bang. Maybe it’s what the humming in my ear wants to say when it is hissing. Once there was a ‘Who am I?’ asking what-the-fuck who imploded to be done with it and she (why not she?) had no clue that on the other side of implosion was – damn symmetry, damn it to hell (or not because it will bless you right back to heaven it will – an explosion and all of us. Every single one of us. Including me. Free speech like spit spite of me always trying to get on top and stuff clinging to me heavy-ing my head. Ho.
But you’re having fun, no. You are having fun. Well, fuck you, fuck the fit and fuck you well, for this:
Cross-posted from: https://autismethics.com/
Recent phenomenological research (Hens & Langenberg, forthcoming) has found that receiving a diagnosis can be very helpful for autistic individuals. One of the significant elements is a coming to terms with the nature of autism as, at least in part, neurological diversity. As discussed in an Autism Ethics Network event in Utrecht, it makes a difference what type of neurological explanation is taken; as the explanation not only impacts the self-perception of autistic individuals but also the way in which autistic people are seen by society.
Sometimes it seems like there is a definitive consensus in cognitive science about autism. This is most definitely not the case. In a recent cognitive science paper (1) autism theories have been grouped as “social first and nonsocial” based on which facts are considered to be the primary cause of the behavior giving rise to an autism diagnosis. Recent cognitive research is taking the heterogeneity of symptoms and co-morbidities associated to autism as an occasion for developing novel theories. Below, that research is systemized somewhat inviting the reader to keep an open mind on autism research as well as on the very real ethical implications of going for one or another type of theory.
Our classification groups theories in the categories ‘top-down’ or ‘bottom-up’. This can be taken literally: some theories start from facts at a higher social or cognitive level where others start from facts at a lower sensory, perception, motor or predictive coding level.
The chance of there being an unconscious typo in the title is about as big as that of Freud not having slipped up. If it appears I am talking in riddles that is only because you feel that there is something to decipher. One thing is certain: philosophers are weird. So am I. Even if that doesn’t establish anything as far as me being a philosopher, you got my drift.
Let us wonder a while about the weirdness of philosophers. They have come up with waves and particles, with particulars and universals. Then they calculated and associated to come to one invariable conclusion: neither the one nor the other, or both at the same time but in an at most a superficial manner. Philosophers say they despair about this. That is merely a mask they wear to ensure somebody feeds them. If they’re particularly power hungry they will even exclaim they’ve solved it. Solutions sell, this much they know of real life. It’s one of those regularities that have neither rhyme nor reason.
Without weirdness we would discuss in caves instead of about waves. What is wrong with that? Caves are no place for philosophers. So what’s up with them?
Posted in Carnap
Tagged antinomies, Bergson, Cantor, cultural optimism, Davidson, Deleuze, Gadamer, Gödel, Grice, Hegel, Heidegger, Heisenberg, Hobbes, Kant, language as progress, Nietzsche, Philosophy, Rousseau, tones, Wittgenstein
I write this inspired by the work of Ian Hacking on looping effects, human kinds and so on. My sympathies are with Hacking on this. Still, I believe there’s something that needs to be added: the social looping effect needs a binding effect in reality to remain stable. This has consequences: it is too easy to reduce a specific kind of humans out of the human kind just because they are confronted with a reality that happens to be out of the social norm.
Let me make up a story, a parable of sorts, about an imaginary civilization in which an evil both real and socially constructed exists. A parable has the virtue of edification because it illustrates a point without risking the muddle of prejudice which will inevitably surround any actual real and/or socially constructed concept or behavior.
Mountains, social exclusion and initiation rituals ahead: