We try to capture difference. It provides us a sense of certainty in a world of uncertainty. But, as the world is one of uncertainty, our attempts at classifying always wind up killing something of value. So here I am, at a loss because caught up in a need to capture what is different about people with Tourette.
This will probably all sound terribly self-absorbed. The truth is, I think, that one can only appreciate difference if one is open to what is shared. It seems that the one thing to keep in mind is that we are all human and thus, in a sense, the same. Difference and sameness are anything but opposed. In trying to understand those who are different we are asking who we truly are. My struggle therefore (at least also) is to understand myself, faced with a difference which seems so categorical it cannot be bridged.
So this is an attempt to see the red in me in order to be able to see what people see as too red in others or in themselves. Here goes: attempt one in a series that can never end.
We went viral from the outset. There seemed to be no end to our reproduction. Ever new forms of us emerged. We were having a blast. The world was soon filled with a thin layer of organisms based on us. They started to bump into each other. Suddenly this became a gene-eat-gene world. You’d call it natural selection. We experienced it as stress. It hit us: our perfection was going to be the end of us. This was not going to last. Wanting to have it all would wind up being the death of us. But: wasn’t it already too late? And: shouldn’t we just enjoy it while it lasted? We couldn’t reach consensus. Our reproductive strength was also our weakness so some of us decided to turn that weakness back into productive strength: we would diversify (as we’re condemned to do anyway by the principles of our vitality).
This is the story of these charitable genes’ last ditch effort to save the world even if a lack of self-satisfaction might require some self-sacrifice.
Posted in JoB
Tagged autism, climate, cultural optimism, Davidson, evolution, Gadamer, genes, Heidegger, neurodiversity, Nietzsche, tones
We struggle with strangeness. Whether we fear who’s different or merely fear those who fear the different differently from us, home’s where our differences largely go unnoticed. It struck me how self-evident it has become to see public announcements, on a hurricane for instance, accompanied by somebody translating them into sign language. It’s difficult not to see this as progress; therefore difficult to see it as anything but self-evident. But it’s not self-evident. It’s the outcome of a struggle by strangers incapable of hearing and once discarded by society and probably labeled “deaf and dumb”. Well, it is their struggle and that of caring people who provided an understanding home to them in which they could be understood and, hence, come to their own understanding. How did they realize such a remarkable feat making acceptance of deaf people into something “so general as to make it unthinkable to see it as someone’s original idea”? The latter is Kafka’s description of that immediate insight which, once made, seems to become so entrenched in custom it is like it could not have been otherwise. Wittgenstein would probably say it becomes part of the grammar of deafness that it is a difference that ought to be accommodated. Still, however self-evident it may seem now it was anything but self-evident not so very long ago.
How can that be? What can we learn from it?
Posted in JoB, Kafka, Wittgenstein
Tagged autism, cultural optimism, Davidson, deaf, disability, diversity, Foucault, Goethe, Kafka, politics, tones, universals, Wittgenstein
“When he’s always asking me” the a detached from the sentence flew away like a ball in the field. is the best I can do to translate the second sentence of Kafka’s diaries. I have no clue whether that comes close to the original: “Wenn er mich immer frägt” das ä losgelöst vom Satz flog dahin wie ein Ball auf der Wiese. Does it matter? What is it to be close? Why am I pretending to be anywhere near the same ball park as Kafka?
Such constant questioning leads to a detachment in which a thought separates itself from its context creating a new trajectory most probably just to fall flat on its face somewhere out in left field where it perishes unattended. The urge to write is however stronger than the frustration with not being read, so here goes: a musing on why peer review processes do not always eliminate the bad and, more importantly, not always discover the good.
“Free at last!”, he thought and was taken to a waiting room where he sat, waiting, for half an hour. To be precise: 36 minutes and 52 seconds. He did not know whether that timing was irony or fate or both. Nobody told him. He did not ask. It was all new to him. It was a once in a lifetime thing. On the hour a shadow grew on the semi-transparent door whose milky appearance was being watched by five pairs of eager eyes. They had dropped in at irregular intervals and they had not said a word. Nor had he. Eyes had crossed from time to awkward time. Eyes had then been averted swiftly to stare at the milky door hoping to be free again from this torture of captivity.
The consultant’s door swung open and she said merrily: “I’m Hyacinth and I will be your coach. Thank the Ministry of Innovation.”, the way she said it included the capitalization. The Ministry was to be thanked so we murmured “tandeministrovation” – and she looked at us the way one looks at naughty children who still have a lot to learn. And we had, and only a limited time to learn it in, so “Come, come,” she said, “we have a lot of work to get through today.” We went meekly and took the places assigned to our names in the typical ministerial cleanroom, a spacious co-working place designed to stimulate creativity. I felt a little drab. “Chins up!”, she said, pointing to a whiteboard wall, “Here’s our plan for the rest of the day.”
My propositions serve as elucidations in the following way: anyone who understands me eventually recognizes them as nonsensical, when he has used them—as steps—to climb beyond them. (He must, so to speak, throw away the ladder after he has climbed up it.)
He must transcend these propositions, and then he will see the world aright.”
Ludwig Wittgenstein, Tractatus Logico-Philosophicus, Routledge Classics, 1961.
I’m reading Cora Diamond’s “The Realistic Spirit” in which proposition 6.54 is seen as the key to crack the code of continuity in Wittgenstein’s thought. I don’t know about that but I do know this: what she says resonates with why I always liked reading Wittgenstein. It’s not the famous proposition 7 calling bull-shit on philosophy that enticed me, calling bull-shit is easy. It’s the resistance to clear-cut philosophical doctrines and a view of reason as somehow beyond life as we know it which rings true to me.
Is it possible to do philosophy without leaving behind you beliefs that one p or another is true in a deeper way than pointing to the coffee mug and saying that it is on the table? In a way we’re all philosophers who want to believe that what we say matters in a way that is beyond being merely true. Philosophy, I believe (and I believe Wittgenstein believed all his life), is about showing that to be a terrible equivocation. A terrible equivocation more specifically on two crucial real-life common words: the demonstrative ‘that’ and the verb ‘to believe’.
Let me show you that. Maybe if you read on you’ll believe.
Religion is not getting a lot of slack nowadays. Maybe in reading those who were first to be overtly critical of religion we can learn exactly what occasioned the onslaught. This is an exercise in that, FWIW.
In tracing back the questions raised in the early modern period we may hope to trace back the current secular attitude to religion. To make a start with this analysis, I focus on 2 short texts by Baruch Spinoza, The Metaphysical Moralist (1), and David Hume, On Superstition and Enthusiasm (2), where they explicitly treat of the threats inherent to religions when the imagination goes unchecked by rationality. My analysis tries to bring to light that there is a crucial difference in their treatment: whilst Spinoza sees linear progress in using reason to eliminate ‘uncalled for’ imagination, Hume puts reason as a mediator between two extreme uses of imagination (one leading to docile superstition – the other to fanatic enthusiasm). In my view there is something of fanatic enthusiasm to Spinoza’s view on rationality which, in denying a constructive impetus in imagination, denies something more basic to the human condition than the arbitrary conventions of specific religions. Both Hume and Spinoza utter profanities against religion, but only Spinoza utterly desacralized the human condition. Continue reading