Tag Archives: phenomenology

Consciousness is a Time-Wave

Featured

Posted by in Embodiment, Freedom, Subjectivity, Transcendence

≈ Leave a comment

Tags

, , , , , , , , ,

Fragment 170, word count: 377.

Consciousness can’t be adequately described by even a complete catalogue of its objects. Objects have only a passing and tentative almost-presence unless they are made to matter by a rich personal context of ideality. Consciousness is formed of anticipatory intentions of agency and the reasons for agency within a personal life-drama. There is an emotionally committed questioning, a desperately caring gaze from an ever-learning knowledge-poise of orientation with its bearing onward, defining a point and arc of creative agency improvising the personal drama which is an individual embodied life.

We individually create a supposition of not-yet and been-and-gone defining a newness and incompleteness as the primordial context in which we exist as dramatic free agents, leaping future-ward in our drama, aware that everything in our envelopment of entropic actuality is falling away continuously. The supposed content of not-yet and been-and-gone is changing constantly. Knowledge and expectation are forms of supposition that constitute a drifting context-content slipping into proximity and then into an increasingly remote separation, a sense of things slipping by and falling away in the ephemerality of objects. Such is the context of personal agency as it leaps into anticipated openings of not-yet. That everything actual is slipping away is essential to the drama of individual human existence, to the willful creative leap open-ward which answers it as a moment-by-moment affirmation of a power of living to open reality and make it unexpectedly more than it was. Ideality moves to make actual a specific not-yet, to realize a new non-actuality, and that is the creativity for which freedom is possible.

The medium (non-actual past and future) in which time-waves exist is not independent of the knowing, curious, questioning, dramatically desperate agents who propagate ourselves in ceaseless ephemerality. Consciousness thinks itself as a time-wave, a formation of ephemerality through which freedom is possible in the genius of ideality as not-a-thing but a self-propelling continuity of creative expression across time. It is a fountain of future possibilities from which is enacted, having learned and conceived aspirations in been-and-gone, an original arc of developmental continuity that is the personal drama of life-creation.

Embedded links:

Fragment 124, February 19, 2018, The World that Doesn’t Matter (word count: 750)

Fragment 118, November 8, 2017, A Point of Dispute with Post-Modernist Theory (word count: 1,656)

Copyright © 2020 Sandy MacDonald.

Wildcard Time-World Idealism

25 Sunday Oct 2020

Posted by in Class War, Embodiment, Freedom, Political Power, Subjectivity, Transcendence

≈ 1 Comment

Tags

, , , , , , , , , , , , , ,

Fragment 169, word count: 1,230.

At the heart of Romanticism is the cultural perspective of aristocracy, essentially a pessimistic fatalism, definitive of the political right-wing, in which the brutality of master/ slave social organization is taken to be inevitable, decreed for eternity by nature or God. In that dystopia, only reveries of magic, beauty, and masculine heroism provide the precious little light in the tragically inescapable gloom. However, nothing in human affairs is really inevitable because human affairs are constructs of multiple idealities, and idealities, persons, are fountains of spontaneous novelty, of original interventions into the situation of a moment, fountains of freedom. Conceptions of this freedom are forms of idealism.

A way of distinguishing one kind of idealism from another is by the extent each understands ideality as creatively projecting novelty into otherwise predetermined actuality conceived as in standard materialism: utterly devoid of purpose. For example, there is no novelty of a willfully creative and spontaneous kind in Plato’s idealism, although some accidental novelty might occur randomly in the illusions experienced as ordinary appearances. Plato’s idealism, and generally the muted idealism at the core of rationalism, builds on a reverence for mathematics by speculating that the perfection of mathematics reveals an immaterial, timeless, and primordial reality from which is projected (imperfectly) the eventful world we experience. In the context of understanding human affairs, mathematics is a short road to dystopia.

Time-World Idealism in the Dystopian Context

Recognition of time as the primordial context of individual human existence is the portal to an idealism that is relevant in the dystopian political and cultural context as a countervailing force against the declarations of natural or divine determinism (the perspective of aristocracy) which are crucial features of dystopian world-system concepts.

The problem with logical argument as a technique of inquiry into things as experienced was pointed out by Bertrand Russell: Logical argumentation is not how original insights are discovered. Using other means, people come upon claims they judge to be important and worth defending and then search for premises and arguments that produce them as logical conclusions. Philosophical insights are first generated by something like phenomenology, an innocent curiosity about lived experience and agency. So, the primary technique of thinking philosophically, the technique that brings us to the crucial idealism, is engaging with experience from innocent curiosity, a curiosity that has been de-cultured and so released from normal bias and prejudice.

Phenomenology is always an effort to bring ideality into some degree of conceptual focus. It is never a scientifically measuring object-ology. It is explicitly a description of experience as ideality, objects as taken in and made sense of by a questioning, knowing, interested, and caring subject. So, all phenomenology is phenomenology of spirituality, plausibly the only way to quest for knowledge of spirituality. Since Edmund Husserl (1858-1938), the definitive move of phenomenology is bracketing off the question: does this appearance accurately represent something that is completely independent of being perceived?, so to remove any suggestion of defining knowledge of a “thing in itself” as objective reality. And yet, even in Husserl and his massive legacy there remains an emphasis on objects and objectification.

The problem with phenomenology has been that sensory impressions are taken as the elemental evidence, taken in a way that is already objectified. They are conceived as patches of colour, an auditory pitch, a feeling of roughness or pressure, a scent or taste of coffee, all removed from the context of a personal dramatic purpose-in-time which brings someone to notice them. There is the usual assumption that time is not primordial, but instead a superstructure to be put aside in describing the basic phenomena from which everything else, including time, will be assembled later. However, the thinking subject, a questioning future-ward-leaping will-to-learn and will-to-express-itself, cannot be assembled from the passive excitations of sensory impressions, or from the objects they make available for discovery and identification. Sensory impressions or the objects they locate cannot be made into care, cannot be made to construct an interest in themselves. Caring is prior, and primordially a leaping future-ward, using knowledge of the time-world as personal possibility.

None of the phenomena of receptive sensations can combine to construct the desperate future-ward leap of curiosity, the drama of a questioning will to gaze, to search, to leave a personal mark and make a personally gratifying life. Sensory perception cannot assemble whatever questioning sensibility is expressing the vector of such drama in an act of perceiving, a drama formed of complex expectations, vectors of intention in action, and this moment of searching curiosity. You know your own sensibility by self-creating and inhabiting your life-drama. The sensibility performing a perceiving cannot be an object of sensory perception, and requires a conception of its presence different from perceived actuality: primordially purposeful ideality.

Phenomenology of Personal Drama: An Idealism

Humanity/ personality, as ideality, is the creation of freedom by supposing the possibility or impossibility of multiple personal futures, and so freedom through creativity is fundamental and universal to individual personalities. We individually create a supposition of decreasingly remote approaching not-yet and increasingly remote receding no-longer as an imprint on the newness and open incompleteness in which we act, a primordial context of time in which we intervene in brute actuality as purposive, dramatic, agents. Personality supposes (posits as ideality) a context that enables its agency in a personal drama, a time-world of personally specific approaching futures, both possible and impossible non-actualities, a mutable opening in the fabric of reality. Ideality is what leaps ahead, a leaping that makes the world matter. That ideality is empathic is crucial to its personal drama, and along with empathy comes the drama of good and evil. Good is acting with the purpose of expressing empathy, evil is acting in contradiction, denial, or refusal of empathy.

Wildcards

Ideality leaps into an opening of its own supposing, as a vector of time which plunges future-ward with a specific spur-of-the-moment creative will to inject spontaneous (not random) novelty into actuality at the location of personal embodiment. Such a will-to-create a personally suitable future is obviously not nature, which always just falls predictably according to laws of inertia and entropy, a vector of time in which everything is slipping away. The vector of time which leaps toward a future of its personal devising transcends nature by its personal injection of unpredictable creativity. Creation of the world is unfinished, undecided, continuing through the agency of a multitude of embodied wildcard idealities. We are more time-waves than particles of any kind, individually self-shaping waves through time.

The reason for a culturally obligatory reliance on socially constructed outward representations of personal identity with trophies (possessions, status, career path, social network, costumes, titles) is that there is no comfort with any conception of personal interiority in culturally dominant conceptual systems founded on ideas of God and nature. As an alternative to the historically aristocratic and patriarchal glorification of trophy property as manifest demonstrations and proofs of personal power and worth, we place inward consciousness and agency: the ability and opportunity to feel and follow a delighted questioning curiosity, as from a profound innocence, exercising creative freedom to engage in the ethical enterprise of aligning personal freedom with the transcendent freedom of everyone around.

Embedded links:

Fragment 19, February 10, 2012, Mathematical Rationalism in the Baroque Era (word count: 1,101)

Fragment 153, September 28, 2019, De-Culturing (word count: 458)

Copyright © 2020 Sandy MacDonald.

What is Thinking?

19 Tuesday Jul 2016

Posted by in Blind spots in thinking, Freedom, Subjectivity, Transcendence, University, Why thinking?

≈ Leave a comment

Tags

, , , , , , , , , , , , ,

 

Tags: philosophy, thinking, questioning, wonder, spirituality, freedom, transcendence, moral reckoning, phenomenology, intentionality, Aristotle, Martin Heidegger, Sarah Bakewell, Pierre Hadot.

Martin Heidegger (1889-1976) wrote* that philosophy is grounded in a specific question (What is Being?), and guided by a related question (What are beings?). For Heidegger, then, philosophy is a matter of those particular questions, a matter of specific questioning. However, Heidegger’s grounding and guiding questions express the “thing” or object bias of phenomenology (“To the things!”), which was based on a claim known as the principle of intentionality: consciousness is always “of something”. As a gateway into philosophy, phenomenology has an exceptionally good thing about it: it is a program of personal thinking, rather than theory that you have to remember. In doing phenomenology, you don’t have to remember anything but that you are re-evaluating your experience by practicing a novel mindfulness (initially non-verbal), eventually writing about the process. It begins with an effort to clear out of perception all the clutter of previously learned assumptions, conceptions, and theories. Phenomenology does not claim to pass on knowledge of eternal reality. The question of objective reality is suspended, bracketed off. What seems to happen is itself the object of interest. However, a problem with phenomenology is the conception of human spirituality or intelligence as “consciousness”. Consciousness, by definition, is passive and nothing but receptive. To assert the classic claim of intentionality – consciousness is always “of something” – just asserts the definition of consciousness. However, consciousness is not a stand-alone autonomous event, but rather is an aspect of a more complex spiritual flight and engagement. The more fundamental questions that ground and guide philosophy concern spirituality rather than phenomenological “things”.

To paraphrase Aristotle, philosophy is spirituality thinking about spirituality, dissatisfied with the imperfection of its self-possession, doing what it can to re-conceptualize the transcendence of its existence as spirituality, its freedom and non-actuality. Seen this way, philosophy is a specific spiritual quest, an embodied spirituality questing to overcome the self-alienation that is peculiarly typical of spirituality (of Existenz), with intent to arrive at a new but still primordial self-acquaintance. So, maybe Heidegger got the philosophical questions wrong. A strong candidate for the grounding and guiding question of philosophy might be: What is thinking?

The Blind-Spot is Spirituality

In an age of science, spirituality is the blind-spot. The philosophical identification of spirituality is different, but not entirely different, from the religious. Moral reckoning is not as central to spirituality as conceived philosophically: mechanisms of moral ledgering and payout as retribution or reward can be absent completely. The philosophical sense of spirituality is the engagement with brute actuality of non-actualities such as anticipation, evaluation, aspiration, and deliberation over pre-actual alternative possible interventions in actuality. The philosophical response to recognizing the transcendent freedom of spirituality (accomplished by its power of creating those non-actualities) is not gratitude or any other kind of answerability, as if to a top-down super-provider, but instead is creative curiosity, questioning, a wondering that is an active bearing into actuality. When that curiosity expresses itself, or could be fairly represented, as the question “What is thinking?”, then this spirituality bears toward self-acquaintance. In aid of self-acquaintance it can abandon common and familiar categories and boundaries designating itself and go on without them, before trial-applying some novel fixations of a new orientation to this spiritual force-point of non-actuality, and of this spiritual self to its surroundings things.

So, thinking is an exercise of elemental spirituality. It is a readiness, inside the bearing of an actively enlarging orientation, to evade familiar concepts, categories and boundaries, to dissolve them with questioning, and to form a novel, more inclusive, synthesis of experience from within and outside those boundaries and categories. Questioning is always some degree of a dissolving force against previously fixed categories and boundaries. To conceptualize is to place and posture yourself within an opening with some particularity of shape, arrangement of contents, and inclusion of remote presences. Thinking includes creating novel conceptualizations and re-orienting within novel conceptualizations. Thinking is vigilance inside a question, inside the innocent unknowing of curiosity, listening with the ear of curiosity, so to speak, but with not just an ear but a radar which projects a stream of novel possible orientations, to find what might work as a newly shaped opening.

Anyone encountering philosophy confronts the question: do I have to learn the theories of every philosopher in history to get it? The quick answer is: certainly not! Philosophy is a way of being spiritual, of thinking (as in phenomenology), rather than some collection of words-of-wisdom or nuggets-of-knowledge. It is not the secrets of eternity passed personally from teacher to student like a mantra, preserved by being hidden from the common crowd in obscure terminology. Philosophy is the exact opposite of anything cultish because it insists on personal autonomy of thinking. However, university programs do a poor job of coaching thinking. In the academic context, thinking is limited to (misrepresented as) formal logic, learning to evaluate the validity of arguments. In the Anglo-empiricist tradition thinking is inseparable from language and so the only way to think about thinking is to study the formalities and rules of language, and especially the rules of logic embedded within language. You study the current debate on certain issues, or the history of debate on traditional issues: the ideas, claims, and arguments of noteworthy and influential philosophers from the past, things you have to remember so that your memory can be tested and declared worthy or unworthy in yet another moral reckoning. However, it soon becomes apparent that the core of philosophy is not the conceptual system of any particular tradition, or of all taken together, but is instead some mental process accessible to anyone more or less spontaneously, and not well represented by formal logic. There is no indispensable philosopher, or any other reliable introduction, when it comes to the mental process peculiar to philosophy.

Notes

*Nietzsche, Volumes One and Two, written by Martin Heidegger (Volume One: The Will to Power as Art, Volume Two: The Eternal Recurrence of the Same), Translated from German by David Farrell Krell, Published by Harper One, An imprint of Harper Collins Publishers (1991), (Reprint. Originally published: San Francisco: Harper & Row, 1979-87) ISBN 978-0-06-063841-2. (See the question on p. 68, Volume One).

At the Existentialist Cafe: Freedom, Being, and Apricot Cocktails, written by Sarah Bakewell, published by Alfred A. Knopf Canada (2016), ISBN 978-0-345-81095-3.
This is an up-to-date and absorbing introduction to the ideas and historical milieu of existentialism and phenomenology.

What Is Ancient Philosophy?, written by Pierre Hadot, translated by Michael Chase, published by Belknap Press; (2002), ISBN: 0674007336.
This is an especially approachable gateway into philosophy, moving emphasis to how thinking was cultivated as a spiritual way of life.

Copyright © 2016 Sandy MacDonald.