"Some time ago, I attended a conference — I won’t say where the conference was — at which a certain speaker was talking about what he called the “fundamental conditions of human existence”. The speaker was a tall, rather distinguished looking Norwegian academic; and as he spoke, he laid out what he believed these conditions to be. “Existential loneliness,” he said. “Consciousness of impending mortality. Exposure to the terror of existence…” At the end of the paper, there was a chance for questions. I raised my hand. But unfortunately, time being limited, and I didn’t get a chance to ask my question; and what with one thing and another, I didn’t get round to asking the speaker in person. The question, however, has stayed with me; and so I’ll raise is here instead. The question is this: are these things — existential loneliness, consciousness of impending mortality, terror, exposure, etc. — the fundamental conditions of human existence, or are they instead the fundamental conditions of Norwegian existence?"
Maybe the people of Norwegia, being closer to Santa than you or I, have a greater predilection for perceiving the inevitable doom that envelops all of human existence. Did you ever think about that?
"The very people who most fervently endorse Hegel are quite tone deaf when it comes to issues of “subject position” (in Althusserian) or “style” (in phenomenologese). They are deaf to their guy’s big discovery. I find this irony not accidental. If you are not a Hegelian, this is how they sound, sometimes. It is as if someone has hidden a little ball under one of three cups, and is asking you to guess which one. They already know where the ball is: “Is it under here? Noooo….Is it under here? Noooo…aha! Here it is!” Tin ear, you see? Because he (the policeman, emphasis on man) has admitted that it is a game with a pre-programmed outcome. A journey with a known destination: like a Romantic piano sonata, in two ways. Equal temperament is the way to tune piano strings (and hence, in piano-centric modernity, all other instruments), slightly fudging the harmonic ratios between them to enable maximum journey possibilities. A=A is the nadir of “not getting it,” of “falling at the first hurdle”—or of not even trying to jump over the hurdle. This is the quintessence of the OOO move. To return to A=A, to occupy that position, as it were, is to have exposed Hegelianism for what it is: a pre-programmed ruse that knows in advance that A=A must be disavowed/sublated, and the exact procedures of that disavowal/sublation. It goes without saying that this is caught up in a certain resistance to anarchism, which is why I use the term occupy."
"The very people who most fervently endorse Hegel are quite tone deaf when it comes to issues of “subject position” (in Althusserian) or “style” (in phenomenologese). They are deaf to their guy’s big discovery. I find this irony not accidental. If you are not a Hegelian, this is how they sound, sometimes. It is as if someone has hidden a little ball under one of three cups, and is asking you to guess which one. They already know where the ball is: “Is it under here? Noooo….Is it under here? Noooo…aha! Here it is!” Tin ear, you see? Because he (the policeman, emphasis on man) has admitted that it is a game with a pre-programmed outcome. A journey with a known destination: like a Romantic piano sonata, in two ways. Equal temperament is the way to tune piano strings (and hence, in piano-centric modernity, all other instruments), slightly fudging the harmonic ratios between them to enable maximum journey possibilities. A=A is the nadir of “not getting it,” of “falling at the first hurdle”—or of not even trying to jump over the hurdle. This is the quintessence of the OOO move. To return to A=A, to occupy that position, as it were, is to have exposed Hegelianism for what it is: a pre-programmed ruse that knows in advance that A=A must be disavowed/sublated, and the exact procedures of that disavowal/sublation. It goes without saying that this is caught up in a certain resistance to anarchism, which is why I use the term occupy."
I just, I have no idea anymore.
wow this is notable for being the most spectacular failure at 'sophisticated' writing i have seen in... in... well, in a long time
I enjoy Derrida quite a bit for what he is. That said, going on about "relaxing" with a playful philosopher's work while piling on conceited jargon in an effort to appear clever in the same vein as said philosopher just makes you a mockable try-hard.
In honor of Kant's birthday, here is my favorite passage from the first Critique
The light dove, cleaving the air in her free flight, and feeling its resistance, might imagine that its flight would be still easier in empty space. It was thus that Plato left the world of the senses, as setting too narrow limits to the understanding, and ventured out beyond it on the wings of the ideas, in the empty space of the pure understanding. He did not observe that with all his efforts he made no advance -- meeting no resistance that might, as it were, serve as a support upon which he could take a stand, to which he could apply his powers, and so set his understanding in motion. It is, indeed, the common fate of human reason to complete its speculative structures as speedily as may be, and only afterwards to enquire whether the foundations are reliable.
Comments
I just, I have no idea anymore.
Well then.
Rent-a-Deleuzians are weird.
This is a very cool way to do a review.
Sarcasm out the wazoo.
The light dove, cleaving the air in her free flight, and feeling its resistance, might imagine that its
flight would be still easier in empty space. It was thus that Plato left the world of the senses, as setting too narrow limits
to the understanding, and ventured out beyond it on the wings of the ideas, in the empty space of the pure understanding. He did not observe that with all his efforts he made no advance -- meeting no resistance that might, as it were, serve as a support upon which he could take a stand, to which he could apply his powers, and so set his understanding in motion. It is, indeed, the common fate of human reason to complete its speculative structures as speedily as may be, and only afterwards to enquire whether the foundations are reliable.
This is a pretty good lecture and ties into a lot of stuff I've been thinking about lately.
i get so angry sometimes i just punch plankton --Klinotaxis