why it appeals to me to write in a mode thatmight appear fr…
December 11th, 2006, search relatedRelated posts :: why it appeals to me to write in a mode thatmight appear frivo :: why it appeals to me to write in a mode that might appear frivolous or ignorant, for Pete :: why it appeals to me to write in a mode thatmight appear frivolous or ignorant, for Pete :: why it appeals to me to write in a mode thatmight appear fr…
>on 8/12/06 5:40 PM, Bernx at aol.com at Bernx at aol.com wrote:
>
>In a message dated 12/7/2006 11:06:58 PM Eastern Standard Time,
>daxsein@hotmail.com writes:
>
>A literary device that is horrible peter, can I call you Pirate? An
>appearance is probably as bad as frivolity and ignorance on a philosophy
>list concerned with the truth which after all does not tolerate the
>non-fictional.
>
>Bernard: Be it reminded, however, of Niezsche’s notice that all
>philosophical explication was subliminally confessional on the part
>of the philosopher.
>
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>
>
>Tympan Anew: I meant fictional, philosophy is haunted by fictional play,
>superficial appearances and contingent accidents so it does everything
>necessary to come up with a logical chain of necessity. At least that
>philosophy that is treating its object as a thing whose trajectory can be
>predicted and so controlled. But if the object is non-being like the
>infinite or freedom there is a dark spot that can never be known. Anyone can
>develop a passion for that. “That” being somewhat of an evasive maneuver, a
>withdrawal into concealment, a slip. The philosopher’s object is a modest
>one just like that of certain artists. If writing becomes a leap it is
>because language no longer finds words that follow from what is being said.
>They become facile like refined sand on a deserted beach that you step on as
>you walk. This is freedom too. The freedom of meaning to become a twisted
>mess without import that denaturalizes language. It’s another way of
>thinking about being awake and lucid which is difficult to hold onto because
>attention keeps moving on just like anyone continues breathing while alive.
>What can I say I am aware that I live that is all. That is enough for me to
>know right now without wanting to be elsewhere.
>
>Memo to future generations… I like that, it shows a valuing of the
>archival memory. It’s worth something. It’s worth might depend on whether
>people while they read it develop a basic trust in the major voices that
>participate in this echoing social interplay. A person looking for insight
>can only come to have a basic trust if there is a consistent object that is
>being passed around through social interplay. That object could be the
>infinite and freedom. Philosophy it seems to me is passion for this, for a
>modest giving of way, for a subtle and universal gesture of hospitality. We
>are still standing but without calculating the situation and so we risk the
>accidental. The ruined mess of an inappropriate saying happens but that is
>the sparkle of language. It’s what you can delete or you can work through in
>anxiety and a little fear to another period no matter what as if you or I
>had no choice on the matter. This is more natural and can be sensed. Without
>it there is no chance for the occasion of an expressive gem that is
>memorable and sticks in people’s mind like the sowing of a seed that over
>time starts to sprout without choice. Yes, this is one way of thinkking of
>the value of a conversation and its social interplay. It depends on
>constantly taking up the same sense of direction. It depends on continously
>working the same object of reference which let us notice is open to many
>possible avenues of growth since after all it is the very subject matter
>itself of these threads. It is the potential future valued for its rich
>possibilities. If readers come to have trust in this social interplay it is
>because they sense that here is a facilating environment of natural born
>philosophers and constancy and faith in our thoughts.
>
>Tympan
Well spoken, Tympan. I like the idea of philosophy as an
environment–in this case an environment for talk with an interest in
itself. It’s a very fragile sort of interplay, which at any moment
can be called the wrong name from the outside. The only way to know
what’s going on is to risk entering a saying into the mix and seeing
if it appears to continue what’s going on(to see what can be said as
somebody once said). And of course even then you can’t be sure
because the talk proceeds from out of itself– as a phenomenon one
might say–showing itself as itself from out of itself. No way to
tell what it means, what its significance might be from the outside.
And so such talk lends itself to phenomenological reflection, on how
language works in philosophy. Probably no different from any other
talk, except for the fascilitating environment, which seems to to
want at least, and perhaps at most, some sort of direction–which
flows from desire I think( Peter would probably name this
“penile”–not such a bad thing). Philosophical talk as a shared
desire, what Heidegger perhaps meant by a Sichverstehen. I’ll take
it.
I’m thinking of other fascilitating environments and how they
compare. Midrash comes to mind. What’s assumed here is a common
sense of the operative narrative. If your version of the story
doesn’t fit, you don’t get in. Your story is lost (as in a sense are
you as well). Now who makes the decision as to who’s in and whose
out. Well of course, the story stupid!
By the way, as a great fan of confessions, true or otherwise, I want
to put in a word for the philosophical worth of the genre.
Philosophy in certain moods can be seen as an attempt to account for
a particular sort of experience. I mean a phenomenological account
of its how. But in order to work well, an accounting needs a
to-whom(to account). Augustine’s to-whom worked best. But who else
do you know who has a god like that for a to-whom?
For the rest of us, we can only hope for a little charity, of the
hermeneutical sort.
Regards,
Allen
>
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>
>It’s an accident waiting to happen, a work of fortune more than necessity.
>Much like Breton’s ultimate surrealist action;–that of descending on a
>crowd and shooting at random. I kind of prefer a more jazzy reading of
>spontaneity but I am a bit of a pussy. My tests show that I could be more
>assertive although maybe you wouldn’t know it by the way I write sometimes.
>Yourwave topography is giving me an oceanic feeling so I am commenting with
>a stream going I don’t where at this moment. It’s just going I guess like a
>plant flowering without a why. Anyway I am a philosopher so this is not very
>natural to me in fact it gives me the creeps. Ruins seem like too much of a
>violent image kind of like the proliferating of apocalyptic prognostications
>which is good when it is me or the writer going to pieces but I doubt that
>it is an internal expression of pain rather than an avoidance of said pain
>by seeing it as outside oneself that is being expressed. I have to admit I
>like wrecking things and starting all over;– again and again. The period is
>a good ending for me in this regard. It makes me forget what just happen as
>if I was getting shocked into another domain of thinking where I find myself
>standing by a fictional fountain of youth out of which emerges my
>Persephone. That is physis man, it wakes me up and gives me a rush. It’s
>vital and a little measure of happiness that makes my feet light. I was
>getting depressed but now I feel much better. I am reminded of Petrarch’s
>understanding of writing as therapy. It brings me closer to a smooth
>topography that calms the stormy seas and gathers my thought around the
>infinite not because I am having a complete and whole idea but because I am
>looking forward to another that I cannot make out or as yet understand. The
>cursor is blinking and all I am aware of is my own breath. I have come to
>from the heart of my imagination. I am a philospher again. Spinoza would
>admire my close call with dammnation, with an imaginative thought.
>
>thank you,
>Tympan
>
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>
>well- thats a really penile response! Reminds me of something
>Kenneth Williams would say. Isn’t ‘non-fiction’ or the ‘truth’ just
>a kind of verbal (oral) insistence at the beginning of a particular
>instance of dialogue. You makes distinctions that don’t exist which
>is of course is the locus of metapyhsics. But regards anyway.
> peter k
>
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