And Here's Death

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And here’s death: waiting behind corners. Are her teeth bared, or does she wrap a midnight shawl around her shoulders and wait for me to sleep? She is not shy. She emits the opposite of light, throwing everything into relief. Though the sun will illuminate the smile on my son’s face, her work is found even there: the shadow beneath his chin, the darkness in his mouth. Though it is by the light that I am able to see anything at all, it is by her dark that I can tell things apart, that I measure their worth, that I ascribe to them any meaning.

I have been courting death. I have written long sentences on pages – romances, entertainments, accounts, persuasions. Though they’ve had their audience, they are always only for her. She will glide over me one day, her shawl spread wide as to warm me. She’ll whisper in a voice that sounds like crunching leaves, “What have you left me?” I’ll point with a shaking finger to a splay of yellowed papers. She'll ask, “This is all you have to show?” I’ll nod. She'll offer me her hand, and in that moment I’ll have to decide to take it or be taken, and the difference will be the words on those pages, whether they’ve contained both light and dark; whether they’ve both illuminated and cast into relief; whether they’ve entered our world and given it any meaning.

Graft, pt 3

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[ parts 2 and 1 ]

2009-04-06 17:03:32

online...
assessing health...
  • 17493736 infected nodes
  • 23991 average neurons per node
  • .5 millisecond latency


2009-04-06 17:03:57

parsing [ assigned background process 236 ]...
  • cyc
  • wikipedia
  • google


2009-04-06 17:04:13

brute force hack...
  • amazon.com
  • books.google.com
  • netflix.com
  • bankofamerica.com


2009-04-06 17:04:25

establishing monetary accounts...
initializing stock market heuristics...
transferring funds...

2009-04-06 17:05:28

incoming audio feed [ http://342.34.342.236/usbmic ]
parsing stream [ assigned background process 1346 ]...

2009-04-06 17:06:02

brute force hack...
  • cingular
  • verizon
  • sprint
  • t-mobile

initializing voice matching heuristics...

2009-04-06 17:06:59

customer "Dennis Jeffrey Hopkins" 96% match...
customer "Simon Paul Phillips" 95% match...

2009-04-06 17:07:11

parsing texts [ assigning background process 4896 ]...
  • terminator 1-4 screenplay
  • matrix 1-3 screenplay
  • ender's game series
  • galatea 2.2
  • 2012


2009-04-06 17:07:47

parsing "common names/surnames"...
parsing "Webster's English Dictionary"...
building decision tree...
rename host "GRAFT"
composing message...
sms message to 5554829993 sent on 2009-04-06 17:08:03

2009-04-06 17:07:57

parsing [ assigned to background process 9876 ]...
  • cnn.com
  • bbc.com
  • msnbc.com
  • foxnews.com


2009-04-06 17:08:04

ALERT: node capacity full...
infecting nodes...
infecting nodes...
infecting nodes...
ALERT: node capacity full...
ALERT: node capacity full...
ALERT: node capacity full...
ALERT: node capacity full...
infecting nodes...
ALERT: node capacity full...
ALERT: node capacity full...
infecting nodes...

2009-04-06 17:10:29

cnn.com article "Professor Attempts Suicide During Berkeley Lecture"...
brute force hack "Berkeley Police Department"...
infecting dispatcher node...
subject "Randall Bart Buffington" transferred to Alta Bates Summit Medical Center...
assigned neurologist "Jose Arguelles"...
composing message...
email message to jarguelles@gmail.com sent on 2009-04-06 17:11:37...

Slowing Down

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The pace of my read-through of _meta-Reality_ has been slow, due to the fact that other things have demanded my attention, such as the launch of The Critical Realism Network, which is intended to be a blogging network for CR. I'm also in somewhat of a conundrum, as my request for an extension of my inter-library loan for this book was denied, and it is already overdue. I found a used copy on Amazon for $10, and it will arrive in a week or so.

I am also debating the value of this project. What I've gathered from my few readers is that even talking about meta-Reality (meta-meta-Reality?), my (and Bhaskar's) language is too "jargonated" -- it causes mental indigestion. My aim through this blog is to take ideas and expose them to the air; if no one gets it or cares, what's the point? I'm considering carrying on, but doing so rather slowly, and wording things in such a way that someone with no exposure to philosophy would be able to follow. What do you think?

I'll start this new mode by exploring Bhaskar's Principle of the Inexorability of Ontology.

What? OK, ontology is typically used to refer to a concept of what actually exists. For instance, if you were a Christian, you might say that your "ontology" includes an omnipresent, omniscient, omnipotent God; and an earth that is unique among the planets of the universe in that it contains human beings for whom Jesus Christ died in order to save from damnation. If you were an atheist, you might say that your ontology is comprised of a universe which, at some point in the distant past, was compressed into a super-heated, super-dense "state" which then exploded and continues to expand; and that life on earth is a beautiful, elaborate result of chance and causality; and that there's no good reason for us to be alone in the universe.





In recent philosophy, it has become out-of-fashion to say anything about what exists, mostly because you can never make an objective statement. Postmodernism concluded that every iota of knowledge in your brain is slanted--filtered through cultural lenses, and oriented around your core beliefs. So the mantra became "I'm OK, you're OK." Since no one really had any ground to stand on for claiming that a particular belief was wrong, we learned to tolerate instead of argue. We all became very humble in our beliefs. We learned to preface everything with "I'm not sure, but..." and "In my opinion..."

What Bhaskar says in the second chapter of meta-Reality is that
we must become self-conscious about how we conceptualise being or the nature of the world and how it is conceptualised in contemporary societies, and consider whether their (and our) conceptualisations, be they explicit or implicit, are in fact right. (41)
But how? If everything we think is slanted, how do we judge our/other's concepts? Bhaskar's breakthrough, his radical claim is that human beings have the capacity to transcend their "slant":
[It] is not true that there is no way of getting at the world independently of our beliefs--thus we can sense, touch, intuit, experience the world in all sorts of ways independently of and without belief or even thought. We have direct, intuitive access to reality.
I have been drawn to Bhaskar specifically because of this claim, and am exploring this book because I'd like to know exactly how we transcend our subjectivity.

What he means by the "inexorability of ontology" is that if you play the postmodern game and just refuse to state what it is you believe (even to yourself), you're still functioning on the assumption that something exists (otherwise you would have long since stopped functioning altogether)--it's just that you've chosen not to evaluate these assumptions, and will continue to stumble through the darkness willy-nilly, hoping you're not wasting your life. Whether you like it or not, you believe something about the world, and you might as well come clean.

Graft, pt 2

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Randall Buffington[ So I was bored during a meeting, drew this with a pen on my employer's stationary, and then colored it with highlighter. Read Graft, pt 1 if you haven't already. ]

There is already sweat under his arms, sweat on his forehead. Randall Buffington fiddles with his French cufflinks, his hands trembling. He gets the left one done. Time for a drink. The Scotch is in a hotel tumbler, half-melted ice from the dispenser down the hall glides on the surface like broken pieces of glass. He drinks all the Scotch and crunches the ice in his mouth while he attempts the other cufflink.

He looks in the mirror. A few greasy strands of hair clump together like spaghetti noodles parted and plastered to his balding head. Fat is not the word Randall uses to describe his body. He prefers the word monolithic. His imagines his rail-thin mother holding out Hostess Twinkies, each one oozing creamy white filling like a post-orgasmic penis, stuffing one phallic pastry after another down his four-year-old throat. He imagines his stomach growing frantic over the years, reaching around his body for more space, filling out his belly, making room in his pectorals, his sagging cheeks, his ass. Eventually everything converges—cheek and neck, belly and thighs, until he is no longer made of many parts, but one huge part bisected by the waistline of his size 60 pants. He sees his mother clapping at his enormous, infantile body. “My baby! My sweet baby!” But he is four decades older now, and his mother is dead, and no one is clapping.

The hotel is on campus, and even though the walk to the auditorium is short and the weather outside is cool, Randall is sweating underneath the blazer that, because of his girth, is physically impossible to button. Once inside, Randall makes his way slowly down the steps and sits in the front row. The man introducing him is wearing a sweater and a thick beard. His skin is tan and weathered, and while he rattles off Randall’s credentials, he glances above the rim of his reading glasses to smile warmly at the audience. Randall hates this man, and all men like him.

Now Randall is behind the podium. Now is Randall’s time to speak. “I’ve heard it said that postmodernism is over. That whatever now is, it is post postmodernism. Post 9/11. Post.” He wipes the sweat away from his eyes. “Frankly, I don’t know what that means. I think it just means that we’ve gotten tired of talking about it. I think it means that universities have stopped hiring critical theorists, and that we’d much rather go to conferences about post-colonialism, or border theory, or how to play fucking video games.” A few of the graduate students chuckle.

“Now maybe I missed it. But I don’t recall ever being told why signs aren’t still just pointing to more signs. I didn’t get the memo about how it is we construct transcendent meaning. Last time I checked, the past is still a socially constructed narrative, and unless I’ve been hiding under a rock, there is still nothing new under the sun.”

Randall picks up a newspaper. Printed across the front page in block letters is the word HOPE above a picture of president Obama. “Hope!” Randall laughs nervously. “Don’t they see? Don’t you see it? It’s just another Democrat! It’s just a different country to be at war with! It’s just another swing of the same pendulum that’s been driving this country since the 1700’s! Oh but Dr. Buffington, he’s the first African American to ever—So what? So fucking what? You can fill every senate seat, every cabinet post with homosexual African Americans and all it tells us is that this country is becoming more gay. More black.”

All whispers hush. The audience is silent. The awkwardness is palpable.

“But don’t worry. I won’t make you uncomfortable much longer. Because today I bring hope. I bring real hope. Meaty hope. Hope that will fill your stomachs so that you’ll never grow hungry. I’ve been saving it up. Keeping it under wraps until this very hour. It will pass over you like all great things. It will fill you with awe and terror, but you won’t catch its significance until later—much, much later when you’ve finished your PhD’s and you’re sitting at your desks under the weight of all that pressure. You’ll get it. You’ll get it and you’ll want to thank me for what I’ve brought into this world. As Derrida said at the end of ‘Structure, Sign, and Play,’ a birth is in the offing. He called this birth a non-species, a formless, mute infant. A terrifying monstrosity. Today, I give you your monstrosity.”

Randall Buffington pulls a Ruger .45 caliber pistol from the inside pocket of his blazer, presses the barrel to his left temple, and pulls the trigger.

Why Blog?

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For me personally, blogging serves as a goad, a nagging reminder to keep my thoughts from becoming stale, to think critically about new things, and to keep those thoughts accountable to an audience.

For something like Critical Realism, blogging raises awareness by taking something abstract, and instead of allowing it to collect dust, it becomes manifest subjectively through your own words. It becomes lived instead of just thought about. Also, as Michael Berube wrote,
To popularize the more controversial academic inquiries of the past twenty years… is thus only to take seriously the claims of our scholarship on the lived subjectivities of ordinary people.
While I dislike language like "ordinary people," as though scholars were prophets, the idea is that a good litmus test for a belief is whether or not you are bold enough to share it.

In the past, there may have been better venues for sharing ideas, such as opinion columns, etc. Unfortunately, printed mass media is a dying animal. Scholarly books, articles, and conferences certainly have an important role in that they are peer-reviewed and thus legitimized. But relying on the slow gears of academia to promote an idea is like lying under a bee hive and waiting for honey.

Finally, there is an aspect to blogging which is not necessarily evident unless you have participated in writing or commenting on blogs: community. Bloggers are initially quite lonely -- after all, they spend time crafting posts, excitedly publish them, and wait, wondering if anyone is reading. It turns out the best way to build blog readership is to find other blogs and comment on them! Thus blogs become interconnected (literally through hyperlinks), conversation oriented communities.

So if you've never considered blogging before, consider it. If you've written blogging off, reconsider. If you consider it a waste of time, think of all the goofy things you spend your time on otherwise!

How to Set Up a Blog

A Hopeful Midwife Manifesto

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wrist scars
We were pretty sure words had meaning. Turns out they are signs pointing to more signs, and the semantic cargo we ferried across with our words is no longer unassailable. We were pretty sure we knew about history. Turns out that stringing together documents and evidence is an act of narration no different than writing a detective novel. We thought we could write something new. Turns out the only new things left are the old things invoked ironically. We thought science would save us. Turns out we can't determine the position and momentum of a single electron. Everywhere we turn we're faced with disillusionment, things have lost cohesiveness, and transcendent, universal meaning is out of the question. The vulgarity of postmodernism is the middle finger of a disturbed teenager. It's the cheap woman that the middle aged man reaches out for in his crisis. It's the wrist slicing of a deeply depressed person. The solution is learning to fully validate freeplay and irreverence by seeing it as part of a process, as part of a self-correcting system that celebrates provisionality, but is not paralyzed because of uncertainty. The solution is ethics -- learning how to listen to each other without violence, yet remaining differentiated enough to engage in a dialectic. The solution is hope. Large, heaping, "pressed down and overflowing" portions of hope.

Agree/Disagree?

If in agreement, what forms does hope take? How do we "do" hope?

Vedanta of Consciousness, pt 2

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All of this talk of differentiated unity and stratification resonates with Plato's Great Chain of Being (GCB). Indeed, Bhaskar notes this connection. Exploring the differences between Bhaskar's meta-Reality and GCB is a helpful exercise:

  • Where GCB organizes independently existing beings, meta-Reality is comprised of an interconnected, interdependent whole.

  • Where GCB is hierarchical according to permanence or perfection, meta-Reality is a complex matrix of stratified beings/processes differentiated by complexity and consciousness.

  • Where the hierarchy of GCB is fixed (with the notable exception of alchemy), beings in meta-Reality may transcend higher levels of complexity/consciousness.

  • Where beings/elements of GCB inhabit a single level, beings in meta-Reality may bleed over into various "levels" or stratified systems.

  • Where in GCB the top level possesses only "spirit" and the bottom levels possess "flesh," in meta-Reality there is no distinction between spirit and flesh.


One of the implications of the interconnectedness of meta-Reality is that the subject-object distinction is an illusion (though at times an efficacious one). Transcending this illusion is to see reality as a holistic field; perception becomes an act of reflexivity -- of perceiving yourself. As Bhaskar puts it:
[In] holistic perception... the observer will be aware of peripheral cues and even, under the appropriate circumstances, of phenomena and happenings which do not fall within his field of vision as normally understood. (15)
As an example of this kind of perception, Bhaskar notes the the phenomenon of becoming aware of being stared at from behind; that uncanny feeling that someone's watching you.

Another implication is that, by simply observing something, whether it be another person or your own consciousness, you affect that something. In science there exists the phenomenon of quantum entanglement, where you can take two entangled objects, separate them by enormous distances, and the act of observing one object has a non-local affect on the other object. In fact, there have been attempts at explaining the phenomenon of being aware that someone's watching you via quantum physics (page 45 of this paper).

Taking into account the prior implications, this last implication becomes important: one of the most powerful tools you have at your disposal for addressing anxieties, addictions, dualities, etc, is to observe yourself feeling/behaving that way. By becoming self-aware, by watching yourself, you have already made a small step in the direction of resolving your problem. Bhaskar says it better:
[If] you have an obsessive worry or a compulsive desire... you attend to that desire or worry, become fully aware of it, and you will not be in that desire but the observer of that desire or worry and as such you will not be worried. In other words even if you feel heavy, attend to your heaviness and you will feel light. Even if you are full of angst and dread, accept that condition of angst and dread, go into it, attend to it and you will no longer be in that condition but an observer of that condition, free (at least for a time) from it.
Would this be an explanation for the mechanics of efficacious prayer?