Heidegger

>In a message dated 08/09/2007 20:05:32 GMT Standard Time,
>allen.scult@DRAKE.EDU writes:
>
>I was reading a book on memory written by a multi-degreed, much
>decorated neuro-scientist In the process of reviewing basic Freud in
>order to plug the basic Freudian dynamics into his more biological
>view of brain function, he comes out with the following:
>
>”The connection between a slip of the tongue and its cause or between
>a symptom and the underlying cognitive process is obscured by the
>operation of defences –ubiquitous, dynamic, unconscious mental
>processes–resulting in a CONSTANT STRUGGLE BETWEEN SELF REVEALING
>AND SELF-PROTECTIVE MENTAL EVENTS.”
>
>Aletheia as a “mental event.”? Why not? It reflects a long held, but
>little expressed (at least overtly) view of mine that the mental
>dynamics of my own neurotic self can be made relevant to my
>understanding of the work of concealent/unconcealment in the process
>of truth, if those dynamics are care-fully, carefully thought.
>
>Jud:
>You don’t give the impression of being neurotic Allen, but if you
>are, or believe that you are, I suggest the main reason may be your
>curious belief that you have a *self* and that you [the holistic
>Allen] at the same time host a *neurotic self* in some kind of
>bizarrely conceived boarding-house for boxing bugaboos in your
>brain. Added to this is your burdensome belief not only in *events*
>[which is bad enough] but also push the existential envelope
>by believing in the non-existent *mental* and the existence of
> *mental events.*
>
>It leaves you with the non-existent battling bugaboos of *self*
> versus* *neurotic self* acting as the quarrelsome
>crossing-keepers working the stop/go lights at the
> unattended neurological carrefours of concealent/unconcealment
>by allowing or denying access to a reification called *truth.*
>
>In that sense maybe Philip Larkin* was wrong, and it’s not our
>parents fault after all - but is a result of one taking abstraction
>literally?
>Unless of course - [and it IS possible,] that they were the ones
>who [for the best possible motives] introduced you to abstraction in
>the first place and are
> [innocently] responsible for your inchoate angst?
>
>
>http://www.artofeurope.com/larkin/lar2.htm
>
>
>Regards,
>
>
>Jud
>

Jud,

You’re too kind.

But who said anything about having a self? In this context ( and
probably most others), I use the term merely to mark a place in a
grammar of expression I need to describe not quite choate
speculations about how things might be. Without such place-markers,
which you habitually jump on to miss the point, my thinking would be
as dysfunctionally mired in the material world as yours is, poor boy.
(Sorry about that feeble attempt at an Anglicism, but I enjoyed it.)

And yes, my beliefs, such as they are, are burdensome, whether their
objects are existents or non-existents( as if one could tell the
difference), which ambiguity provides a focus for thinking,
especially thinking of that family of objects I refer to, with
nostalgic affection, as religion. And please, Judikins, don’t get
stuck on this term in the usual way, especially after the effort I
put into trying to clarify things for you in the previous paragraph.

Although my dear departed parents were instrumental in the
configuration of my existent and non-existent neuroses(both of which,
of course, are supported by burdensome belief), I can’t blame them,
in any way, for my capacity for abstract thought, especially of the
kind I enjoy the most. That etiology provides for hours and hours of
speculative pleasures.

And your last point is so well taken, I am moved to admiration. Not
only is my angst inchoate, but that’s the only way it possibly could
be.

By the way I immensely enjoyed the generous lyricism of your post,
just previous to this thread. Do you have any other autobiographical
writings you could put on your website?

Regards, your Persistent Fan,

Allen

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Posted on Saturday, September 8th, 2007 at 9:20 pm
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