Category Archives: Our current Lebenswelt is not the Lebenswelt that we evolved in
Human psychology evolved under in the social milieu of constrained complexity. Currently, humans live in unconstrained complexity. What has this done to our minds? These topics are addressed in various parts of An Archaeology of the Fall, particularly in chapters 8C and 11B.
0110 Even weirder, what if the organizational objective2aC of the postmodern academy3aC, arising from the righteousness of radical individualism, marxist worldviews, and big government (il)liberalism1aC, is, as Dr. Saad claims, a self-deceiving parasitic syndrome?
What if the organizational objective2aC triggers susceptible individuals to identify as “oppressed”(2b)2aC because the privileges(2c)2aC of social justice(3c)2aC coincide with what one expects from participating in harmonious social circles?
0111 Wouldn’t that be freaky?
It is like drinking the Flavor-Aid.
0112 These comment bring the arguments in Dr. Gad Saad’s book into a strange revelation.
The reason why Dr. Saad is the target of animosity from colleagues in the postmodern multiversity unites with his chosen topic of expertise, evolutionary psychology.
Evolutionary psychology applies lessons about the Lebenswelt that we evolved in to our current Lebenswelt.
In doing so, it raises post-postmodern questions concerning the adaptive natures of human will(1a)2aC, systems(1b)2aC and protection(1c)2aC and their maladaptive expressions in our current Lebenswelt.
Plus, none of these topics can be discussed in the College of Social Construction.
0113 My thanks to Professor Saad for his excellent work.
0114 Our curent Lebenswelt is not the same as the Lebenswelt that we evolved in.
Cheers for an expanded range of inquiry for evolutionary psychology.
The three masterworks of Razie Mah offer a treasure trove for those interested in human evolution: The Human Niche, An Archaeology of the Fall, and How To Define the Word “Religion”.
These are all available as electronic books. Just search for the author’s name, Razie Mah, along with the title.
0115 A Course on the Human Niche is a series, available at smashwords and other e-book venues, containing the masterwork, a primer, and commentaries, including the following.
Comments on Clive Gamble, John Gowlett and Robin Dunbar’s Book (2014) Thinking Big
Comments on Steven Mithen’s Book (1996) The Prehistory of The Mind
Comments on Robert Berwick and Noam Chomsky’s Book (2016) Why Only Us?
Comments on Derek Bickerton’s Book (2014) More Than Nature Needs
Any literate adult can conduct a seminar class that reads and discusses these works.
0116 Another series, titled Buttressing the Human Niche, contains comments on articles and books on the topic of human evolution.
Here is a sample.
Comments on David McNeill’s Book (2012) How Language Began
Comments on David Reich’s Book (2018) Who We Are and How We Got Here
Comments on Christ Sinha’s Essay (2018) “Praxis, Symbols and Language”
Comments on Kim Sterelny’s Essay (2011) “From Hominins to Humans”
Comments on John Barrett and Krystalli Amilati’s Essay (2004) “Some Light on the Early Origins of Them All”
Comments on Stella Souvatzi, Adnan Baysal and Emma Baysal’s Essay (2019) “Is there Prehistory?”
These works may be purchased at smashwords and other e-book venues. They explore topics and demonstrate the practice of association and implication. They are ideal for throwing into an established study (or curriculum) on human evolution, in order to demonstrate the realness of triadic relations. Triadic relations are real enough to constitute a niche.
0117 Finally, the Razie Mah’s blog at www.raziemah.com looks at other publications. Each “looking at” blog consists of one to twenty parts. These may be used to spread the word, for enjoyment, discussion and erudition.
For example, the following appears in March 2021
Looking at Daniel Turbon’s Article (2020) “…Human Being in Evolution”
In May 2021
Looking at Chris Sinha’s Essay (2018) “Praxis, Symbol and Language”
0118 Currently, evolutionary psychology is narrowly practiced as an adjunct to cognitive psychology. Evolutionary psychology attempts to explain findings, models and evidence from cognitive psychology in terms of natural selection in the environment of evolutionary adaptation.
Now comes the Course on the Human Niche, Buttressing of the Human Niche, and other productions by Razie Mah,proposing that the ultimate human niche is the potential of triadic relations.
Yes, humans also evolve into very many proximate niches. But, all our proximate niches are bundled together by our ultimate niche. Proximate niches are like the various wooden rods bound together in the ancient Roman artifact called “religio”. This artifact serves as a metaphor for the human’s ultimate niche. Our ultimate niche binds all adaptations into proximate niches together.
0119 Professor Gad Saad’s book takes the reader outside of a narrow and closed practice of evolutionary psychology. However, since Saad does not know the hypothesis of the ultimate human niche, he cannot cross from complaining and demanding action to a wide-open practice of evolutionary psychology. Thus, he cannot fully comprehend what he is encountering in postmodern academics and elsewhere. He is moving towards a realization. It is just around the corner.
A wide-open evolutionary psychology examines our current Lebenswelt through the lens of adaptations accrued in the Lebenswelt that we evolved in.
That revolution in thought begins with Razie Mah’s masterwork, The Human Niche.
0180 If David Graeber and David Wengrow’s recent book, subtitled, A New History of Humanity, is a breakthrough in postmodern anthropology, then it is so because it displays a semitic textual structure, instead of a greek textual structure.
These two styles are discussed in An Instructor’s Guide to An Archaeology of the Fall. Rather than eliminating possibilities in order to arrive at the most likely correct interpretation, these authors play literary tricks, coupling chapters one and twelve, A:A’, chapters two and eleven, B:B’, and chapters three through nine and chapter ten, C:C’.
Figure 24
0182 The semitic structure is A:B:C:C’:B’:A’. In Comments on David Graeber and David Wengrow’s Book (2021) The Dawn of Everything (by Razie Mah, available and smashwords and other e-book venues), the work is discussed in the pattern A:A’, B:B’ and C:C’. Notably, the bulk of the book covers the last layer, C:C’, and balances seven chapters (three through nine, C) against one chapter (ten, C’). Chapter ten is twice as long as any other chapter.
0183 Plus, chapter ten stands on its own, allowing me to place an examination in Razie Mah’s blog, with the title Looking at David Graeber and David Wengrow’s Chapter (2021) “Why The State Has No Origin”. If the reader first encounters the blog, the commentary is available. If the reader first purchases the commentary, then the reader can call the blog to the attention of others.
0255 Graeber and Wengrow’s exploration of the dawn of everything ends with a cruel joke.
The “state”2b, as defined by social science, cannot indirectly emerge from (and situate) righteousness1aC, while, at the same time, manifesting the characteristics of “domination”2a.
So, how is the contemporary left’s dream of achieving the virtues of liberty, equality and fraternity through the apparatus of the state2b going to work?
Thus ends the third layer, C:C’, of the author’s wide-ranging exercise in the semitic textual style. The Dawn of Everythingis contemporary postmodern social science at its finest. The authors start by searching for the origins of social inequality. They end with the promise of a new history of humanity.
These authors do not know what they do not know. But they do suspect this…
0256 …A new history of the world awaits. There is a new way to describe the dawn of everything, where “everything” corresponds to “our current Lebenswelt”.
Yet, their explorations play out as a dark joke, almost as cruel as the joke that, long ago, a talking serpent plays on a naive young woman.
My thanks to the authors. My condolences as well, on more than one level.
These comments provide views that dramatically re-present the vistas intimated in David Graeber and David Wengrow’s book. Welcome to a new age of understanding: The Age of Triadic Relations.
0001 A chapter on Derrida appears in Michael Millerman’s Book (2020) Beginning with Heidegger: Strauss, Rorty, Derrida and Dugin and the Philosophical Constitution of the Political (Arktos Press), pages 135-166. This fourth chapter considers the writings of the French Jacques Derrida (1930-2004 AD) concerning the German Martin Heidegger (1889-1976).
Millerman’s book consists of a long introduction, followed by chapters on Martin Heidegger, Leo Strauss, Richard Rorty, Jacques Derrida and Alexander Dugin. The latter chapters discuss what the other philosophers say about Heidegger. The method sounds like a doctoral dissertation.
My interest, of course, is to associate features of the arguments to purely relational structures, such as the category-based nested form or the Greimas square.
0002 Here, I look only at chapter four entitled, “Derrida”. Derrida comments on Heidegger in two notable incidents. First, Heidegger is mentioned in an essay comparing deconstruction to negative theology. Second, Derrida writes an essay entitled, “Heidegger’s Ear”.
Millerman approaches the first incident with caution, asking (more or less), “Is it possible to see how Derrida locates himself in a different place than Heidegger?”
Locates himself?
In slang, the question is, “Where is he coming from?”
0003 Where is Derrida coming from?
The first incident of note is an essay by Derrida in a book, Derrida and Negative Theology, edited by Harold Coward and Toby Froshay (Albany: SUNY Press, 1992). The title of the essay is “How To Avoid Speaking: Denials”.Here, Derrida responds to claims that deconstruction resembles negative theology. He says no. Apophatic mysticism is hyperessential. Deconstruction is all about the machinations of language.
0004 Hyperessential?
In order to appreciate this comment in terms of purely relational structures. I associate the above accusation and responseto Peirce’s category of secondness, the realm of actuality. The category of secondness contains two contiguous real elements. For Aristotle’s hylomorphe, the two real elements are matter and form. I label the contiguity, [substance]. The nomenclature is matter [substance] form.
For apophatic mysticism, the form is the human, as a vessel, having emptied “himself” of all matters.
For deconstruction, I follow Ferdinand de Saussure’s (1857-1913 AD) definition of language as two arbitrarily related systems of differences, the spoken word (parole) and the corresponding thought (langue). Parole corresponds to matter. Langue corresponds to form. [Arbitrary relation] serves as the contiguity.
0005 Here is a picture.
Figure 01
0006 Essence is substantiated form.
Derrida claims that negative theology is hyperessential. This makes sense because the essence, {[emptiness] vessel2f}, has no corresponding esse_ce (a play on the Latin term, esse, representing [matter2m [substantiating]}. As soon as matter appears in the slot, —-2m, then the contiguity becomes very difficult (if not impossible) to maintain, and something passes into the vessel, against all mystical admonishments saying, “Keep the vessel2f empty.”
Here is a picture of how esse_ce and essence play out in the realm of actuality2 for hylomorphism, apophatic mysticism and deconstruction.
0007 Derrida claims that apophatic mysticism… and also deconstruction?… is like a secret. Secrets have the character of actuality. A secret contains information known only to us. There are two real elements, depending on the normal context, such as the speaker and the hearer, everyone else and us, the whispered statement and the information it carries, and so on. That means the substance changes with normal context.
Here is a picture of a secret entering into the slot for actuality2 in a category-based nested form.
Figure 03
0008 For deconstruction, a secret2 occurs in the normal context of speech-alone talk3. An utterance is parole2m. The information that it carries is langue2f. Langue2f and the information2f are rapidly and intuitively constructed. Meaning, presence and message1 spontaneously come to mind. So, the secret requires a certain conspiracy. Each party must speak the same mother tongue. If the parties do not speak the same tongue, then they cannot whisper a secret to one another.
Of course, deconstruction knows how to shake the wheels of any secret2 just enough that the possibilities inherent in meaning, presence and message1 begin to… um… go out of whack. The conceptual apparatus1 breaks down.
That is the game that Derrida plays.
0009 Here is how deconstruction considers secrets.
Figure 04
0010 For apophatic mysticism, a secret2 is like a gift given from one to another. The gift extends a trust. The recipient is not to betray the giver. So, the normal context of the secret is a pact3. A pact3 binds one person to another.
Theologically, the pact3 is between the Creator and the created. Preparation is necessary. The preparation ensures that the adept knows that “he” is an empty vessel, a creature, who cannot create “himself”. Indeed, the adept has already received the gift of natural life. Now, the goal is to receive the gift of supernatural abundance.
0011 And, what is supernatural abundance?
Well, superabundance is all about the potential of ‘meaning, presence and message’1, but not in a way that is vulnerable to Derrida’s deconstruction. How so? The apparatus1 is not conceptual. The apparatus1 is inceptual. And, this is where Heidegger comes in. Heidegger’s philosophy promotes inceptual thought, along the same lines as apophatic mysticism. That means, the normal context3 and the potential1 are outside of explicit abstraction and its conceptual apparatuses.
0012 Derrida says that deconstruction is not the same as negative theology.
Millerman isolates three themes that Derrida uses to characterize apophatic mysticism. These are (A) hyperessentialism, (B) presentation and (C) spatialization.
So far, I associate (A) hyperessentialism to the essence of the actuality2 of negative theology.
I associate (B) presentation with the esse_ce of the actuality2 of negative theology.
The two states of apophatic mysticism represent preparation for and reception of a secret, defined as information known only to us, the Creator and the created. Later, Millerman discusses Heidegger’s term, Walten, defined as a space of strife and accord. One nested form contains two, disparate, actualities.
Perhaps, Walten looks like this.
Figure 06
0013 That leaves (C) spatialization be visualized.
Millerman notes that Derrida goes out of his way to avoid spatializing metaphors. Derrida’s avoidance is so obvious that Millerman starts his chapter with a question, asking (more or less), “Is it possible to see how Derrida locates himself in a different place than Heidegger?”
The spatialization of apophatic mysticism is obvious. The adept becomes an vessel that is consciously emptied of all matters, in preparation for a gift from the Creator. That gift, at first, is like a secret, known only to the Creator and the adept. So it is very important for the adept not to be fooled by just anything that enters the vessel that is “himself”. The adept must ask the gift, “Where are you coming from?”
0014 So, why does Derrida avoid spatial metaphors?
After all, if spoken language consists of two arbitrarily related systems of differences, then it seems that there would be plenty of opportunity for spatial metaphors. For example, I may say that deconstruction destabilizes cognitive spaces. What are these “cognitive spaces”? They are placeholders in systems of differences.
0015 Spoken words have two ways of being.
In the first way, a definition3 brings a spoken word2 into relation with the possibilities inherent in meaning, presence and message1.
In the second way, an uttered word (parole) occupies a position in a system of differences. This fact forces the corresponding thought (langue) to occupy a position in a system of differences.
A question arises, “Is there a purely relational structure that spatializes word-positions in a linguistic system of differences?”
The answer must rely on the first way, even though it is not the same as the first way.
The Greimas square is a purely relational structure that satisfies the prerequisites of the second way, while relying on the first way.
0016 Here is a picture of the Greimas square.
Figure 07
What are the rules?
The spoken word under consideration is (A) the focal term.
B contrasts with A.
C contradicts B and implicates A.
D contrasts with C, contradicts A and implicates B.
I use the terms “complements” and “implicates” interchangeably.
I also confound the terms, “contradicts”, “speaks against” and “stands against”.
0017 I know from the previous discussion that deconstruction and negative theology share the word, “secret”. A secret is information known only to us. Each tradition focuses on different features of what a secret is.
So “secret” can be a focal word (A)
For deconstruction, an utterance (B) contrasts with secret (A).
Figure 08
I find it strange to think of an utterance as a style of conspiracy. But it is. Only people who speak the same tongue can whisper secrets to one another. The information (C) speaks against the whisper (B). If asked, a person sharing a secret will tell others, “I was only whispering.” The information (C) is filled with concepts that express explicit abstractions.
0018 Explicit abstractions?
A Primer on Explicit and Implicit Abstraction, by Razie Mah, is available at smashwords and other e-book venues. I think that, for the purposes of this blog, I can boil down that discussion into the following. “Concepts” associate to explicit abstraction. “Incepts” associate to implicit abstraction. Explicit abstraction requires speech-alone talk. Implicit abstraction characterizes hand and hand-speech talk. Explicit abstraction is evolutionarily recent. Implicit abstraction is evolutionarily ancient.
0019 So, here is the last item in Derrida’s Greimas square for the word, “secret”.
A conceptual apparatus (D) contrasts with the information of the secret (C), speaks against the secret itself (A) (because it exists before the secret) and complements the utterance (B), in the same way that langue [implicates] parole.
0020 For Heidegger, a pact (B) contrasts with the secret (A), which is really a gift from the Creator.
Figure 09
Awareness of the presence of a gift (C) in an incept (C). Perhaps, it is a feeling, a motivation, an insight, or whatever spoken word that one wants to use. The awareness (C) stands against the pact (B) and complements the gift delivered by a messenger (A). Finally, the incept (C) congeals into a conviction (D), a meaning, presence and message, that may or may not be articulated in speech-alone talk.
0021 The conviction (D) contrasts with the incept (C). It (D) speaks against the secret (A, the gift) because every human vessel is flawed in our current Lebenswelt. It (D) implicates the pact (B) that comes through an angel to the one who has be waiting.
0022 Do the Greimas squares for Derrida and Heidegger equate to topolitologies?
Topolitologies?
“Topos” is Greek for place. “Polito” sounds like politics. “Logos” is Greek for “the study of” or “the word”.
0023 Well, I suppose the term, “topolitologies”, may have value. But, how do the knowable word-places of politics, the topolitologies, express themselves?
They express themselves in two fashions, as explicit and implicit abstractions.
0024 To me, Derrida’s topolitology for the word, “secret”, describes a knowable-landscape of explicit abstraction.
According to the first way of being for the spoken word, a secret2, the following nested form applies.
Figure 10
0025 Deconstruction relies on concepts. One concept is a secret2, that manifests as the actuality of utterance2m [carries] information2f.
Now, I want to move to the second way of being for the spoken word. Elements in the category of secondness associate to and modify Derrida’s Greimas square, as follows.
Figure 11
0026 Derrida explores the topolitology of explicit abstraction, characteristic of our current Lebenswelt. The concept (C) stands as form to the utterance (B) as matter. Also, the concept (C) stands as langue (C) against the utterance (B) as parole (B). Finally, the contiguity between utterance (B) and information (C) contrasts with information (C), speaks against the secret (A) and implicates the utterance (B). However, “carries” (D) is mechanical, turning on the operations of a conceptual apparatus (D).
0027 To me, Heidegger’s topolitology for the word, “secret”, describes a knowable-landscape of implicit abstraction.
According to the first way of being for the spoken word, “secret”, the following nested form applies to apophatic mysticism, as well as to Heidegger’s project.
Figure 12
0028 For the second way of being for the spoken word, elements in the category of secondness associate to and modify Heidegger’s Greimas square, as follows.
Figure 13
Heidegger explores the topolitology of implicit abstraction, characteristic of the Lebenswelt that we evolved in. The incept (C) stands as form to the matter of a pact between the one who signifies and the one open to signification (B). Because implicit abstractions cannot be discussed using hand and hand-speech talk, the presence of an incept (C) is recognized by others who witness behavior that suggests a pact (B). The realness of the pact (B) is validated by actions corresponding to openness and reception (D). Reception (D) is like the contiguity between what is known only to us2mand the person as a vessel recognizing something2f. Openness (D) is like the contiguity between —-2m (the preparation for a pact (B)) and a human vessel2f (who strives to achieve a union with God (C)).
Yes, openness (D) and reception (D) are two sides to one coin. Plus, this is very hard do describe because the pact (B) is also —- (B) and the human striving to serve as a vessel by emptying “himself” (C) is also the incept (C).
0029 Now that I have confused even myself, I want discuss a very awkward point.
Whereas Derrida’s formulation applies to our current Lebenswelt, Heidegger’s formulation does not quite apply to the Lebenswelt that we evolved in.
How so?
Heidegger writes in our current Lebenswelt and our current Lebenswelt is not the same as the Lebenswelt that we evolved in.
Here is another way to say it.
Heidegger’s formulation is riddled with explicit abstractions because that is that nature of speech-alone talk. Heidegger figures out that the arc of Western philosophy, starting with the ancient Greek schools (around 800 BC) and continuing to Nietzsche (around 1900 AD), has failed because it followed a particular path of explicit abstraction. So, Heidegger wants to leap forward… or maybe, backward… to a world less differentiated, so that we may… um… receive secrets from God.
Meanwhile, his German national socialist bosses strive to obtain secrets from the ancient gods of old.
0030 Yes, this sounds like the American superhero movies of the early 7800s, where the evil Nazis pursue the secrets of ancient demiurges, in order to obtain magical tokensconveying supernatural powers.
After watching a number of these visual and auditory spectacles, Heidegger’s conclusion becomes obvious.
Our conceptual apparatus is dead. May we be filled with inceptual beings.
The next essay that Millerman reviews is titled, “Heidegger’s Ear”.
Here, Derrida waxes on a snippet in Heidegger’s book, Being and Time, that mentions the voice of a friend whom every Dasein carries with it.
0032 To me, if Heidegger’s leap really opens a vista into the Lebenswelt that we evolved in, then Heidegger would have used the word, “gesture”, rather than “voice”.
Or, maybe, the word, “voice” is okay, since, before the first singularity, humans practice hand-speech talk. Two modes of talking co-exist. Cultural tradition determines which mode is more appropriate for any particular social situation.
0033 Derrida reads German. So, he has an ear for Heidegger. German (B), like all spoken languages, carries a conceptual apparatus (D). So, Heidegger must allow Derrida into his pact (B), concerning openness to an inception (C), that is like a concept, but is not a concept, because it complements a secret (A) that makes us present (Da-) to being itself (-Sein) (D).
Because Derrida speaks German, he must be a “friend”. But, Derrida finds that naive, because he can also be an enemy. Derrida figures out that, if you speak the same language, then you can share secrets. Heidegger says “friend” in the most naive way, as if the word reflects a state before the duality of friends and enemies. It seems to me that Derrida could be a real enemy who infiltrated behind the defenses of an opposing camp. And, he knows it.
Derrida is a dangerous philosopher. Everyone respects Derrida. Everyone fears deconstruction. Derrida approaches Heidegger as a “friend”, who speaks the same language. Derrida knows that the fraternal order of philosophy has splintered. First, everyone is a companion (or a compatriot). Then, everyone is either a friend or an enemy. Heidegger marks this transition with a German word: Geschlect.
0034 According to Derrida, Geschlect is a “mark”, a sign of division, a yellow patch for some and no patch for others. Well, maybe the patch can be sex, race, species, genus, status, genealogy or community. The yellow/no patch dualityrelies on concepts (that is, explicit abstractions). Yet, certain phenotypic and physical tags are inceptual (that is, implicit abstractions). But, explicit abstractions end up justifying these implicit abstractions.
0035 Here, I can see the threat of Derrida’s genius. Concepts, as utterances2m [carrying] information2f, are manifestations of Saussure’s definition of spoken language, parole2m [arbitrary relation] langue2f. This implies that the apparent mechanical substance corresponding to [carry] is really grounded in the slippery substance of [arbitrary relation]. This is the nature of sensible construction in speech-alone talk.
Here is how Derrida’s Greimas square manifests as sensible construction.
Figure 14
0036 What does Geschlect do?
Geschlect traverses the topolitology of secrets. In the city of Geschlect, there is a factory, turning pre-political feelingsinto conceptualized divisions among people. Today, that factory is called “modern politics”. It is run by, for and of the government. But, it claims to be by, for and of the People. Compatriots become friends and enemies.
0037 The voice of the compatriot, Heidegger’s “friend”, is embedded in the constitution of the human. Prior to the first singularity, hand-speech talk relies on manual-brachial gestures. Solidarity is guaranteed by one’s gaze. Someone who word-gestures a falsehood is immediately exposed as one’s enemy. How so? Manual-brachial gestures are defined by what they picture or point to. Word-gestures do not define their referents. They picture and point to them.
In contrast, spoken words do not picture or point to anything.
0038 After the first singularity, spoken language relies on our innate sensibilities until… labor and social specialization starts to spin explicit abstractions, like threads on a spool, and speech becomes something like a secret. You have to know the relation between the utterance and the information, in order to be a member of the club. So, the arbitrary relation between parole and langue slowly, irrevocably, weaves the threads into conceptual apparatuses.
Everyone who speaks the same language starts as a compatriot. But, two parties emerge, ones who are in tune with the conceptual apparatus and the ones who still imagine that our words picture and point to their referents.
0039 Derrida discovers a secret within the secret. The conceptual apparatus is mechanistic. And, like all machines, it can be constructed differently. So, deconstruction is a technique to shake the conceptual apparatus, in order to expose the arbitrariness of its relations. Concepts divide us. Deconstructed concepts unnerve us.
Heidegger discovers the foundation of the secret. The secret is a pact, where information is known only by us, and that pact cannot be articulated in speech-alone words. Instead of a concept, where the utterance is a conspiracy, Heidegger proposes an incept, where the pact manifests as inspiration. An incept draws us into one inspiration.
0040 Heidegger has a word that is translated as “both strife and accord”. I suppose that strife labels the struggle to keep the vessel empty. I suppose that accord is the happy moment when the vessel is full. The word is “Walten“.
Or perhaps, Walten is the originating unity of two real elements. Perhaps I can imagine that these elements are —2m and vessel2f. So the unity or the contiguity is [empty]. But also, imagine the unity of …known only to us2m and vessel2f. The contiguity is [fill].
Either way, the originating unity of two real elements is inceptual.
Figure 15
No one can open someone else to an inception. Inception is where the seed of conviction germinates. No political philosopher has a recipe for an inceptual institution of the theologico-political domain. No one, except for Jesus, has torn the veilwoven by explicit abstraction. In contrast, many theologians and politicians have quested for a magical token that empowers the veil and strands us in the domain of conceptual apparatuses.
0041 In our cutthroat world of concepts, people cling to their worldviews, ridicule other worldviews, and fail to notice that their conceptual apparatuses have closed them off from their inceptual heritage. Concepts pose as things that bring us into organization. But, is organization all there is?
Of late, the United States of America has a humorous tradition in this regard. They name legislative decrees with the conceptual apparatus that they are going to replace. For example, in 2001, the so-called “Patriot Act” is legislated and signed into law. Twenty years later, a surveillance-oriented bureaucracy identifies members of the “make America great again” movement as “domestic terrorists”.
Yes, the utterance of “domestic terrorists” institutes a concept that identifies patriots as enemies of thier surveillance state.
0042 What does this imply?
Is Walten like a secret, that is, information known only to us?
Then, as fast as I can say, “Geschlect.”, there are two parties. One party focuses on information. One party focuses on the “known only by us” business.
How can companions come together after established nomenclature turns everyone into either friends or enemies? As politics invades all aspects of society, each person asks, “Which worldview do I belong to?” Cognitive machinations hustle propaganda and apologetics. Some people get carried away. The last thing they want is to be cut from the pact. No one wants to get cut. Plus, true believers are willing to sacrifice others to their cause.
How does a people become a people?
I suppose that theologico-political topolitologies are required.
Plus, it seems as if the secret allows me to visualize the topolitology ofaWalten, an originating unity of two realities.
Here is one reality, corresponding to “information…”.
Figure 16
0043 Here is the other element, corresponding to “…known only by us”.
Figure 17
When does a Walten solidify its current theologico-political domain?
An accord, seeking to be filled with a conceptual apparatus (D), leads to calcification and total domination.
When does a Walten liquify its current theologico-political domain?
A struggle to be open to being filled by God’s meaning, presence and message (H) leads to revelation and new life.
0044 To the extent that Derrida reads German, Derrida is Heidegger’s companion.
What does Derrida see?
Heidegger’s “friend” can speak as either friend or enemy. Geschlect says, “You are either friend or enemy.” Walten says, “Please, remain a companion.”
0045 In one fashion, Derrida’s and Heidegger’s theologico-political constructions mirror one another.
I suspect that Derrida stays his desconstructive hand in recognition of this reality.
In another fashion, these two theological-political constructions derive from a single, undifferentiated, realness, to which we, in our current Lebenswelt, can never return.
We need deconstruction to combat our march towards death by a totalizing conceptual apparatus.
We need inception to seed the fields of our open minds.
In the chapter on Derrida, Millerman finds good reason to start with Heidegger.
0001 In late 2022, Americans loathe the Russian civilization because the Soviet Union was a existential enemy during the Third Battle Among the Enlightenment Gods: The Cold War Among Materialist Ideologies (1945-1989 AD).
After the collapse of the Soviet Union, not much has been done to alter Americans’ fears, even though lots of water has passed beneath the bridge of history. Indeed, much has been done expressly to conceal those waters, full of greed, ambition, illusion and delusion. The modern intelligensia is guilty of sins of omission.
0002 Here is a brief remediation of that sin, which, unfortunately, may itself be a transgression.
When the Cold War ends in 1989, many difficult to comprehend events follow. Boris Yeltsin supervises a firesale of Russian state property. Maybe, “firesale” is not the right word. “A mind-bending transfer of ownership” may be better. Soon, oligarchs corral entire industries and markets. Russian GDP falls like no tomorrow.
Then, before the wholesale transfer of Russian commodity wealth is fully consummated, Vladimir Putin steps from under the wings of Yeltsin’s weakness and corruption. Following a series of explosive events, Putin manages to secure leadership of the listing ship of the Russian State. He rights the boat, sending many overboard (so to speak).
The predatory wolves of the American Empire do not forget. They lick their wounds. They plan their revenge.
0003 Oh, so that is the reason why nearly every mouthpiece of the American Regime denounces Russia, as if it is still the Soviet Union of old. When the Americans win, they want total surrender. So, the American citizen remains informed that the Cold War never really came to a conclusion.
Just as America once looked to the East and saw an “iron curtain”, Russia now looks West and experiences a “word curtain”.
0004 Of course, this brief transgression into history is required to introduce the tragic philosopher, Alexander Dugin. From 1989 on, Dugin formulates and proposes new ideas concerning the fact that Russia did not totally surrender to America’s empire religion. His struggles culminate in a book that finally breaks through the Western word-curtain about how bad Russia is. That book is titled, The Fourth Political Theory. First published in Russian, an English translation comes out in 2012.
Three years later, Razie Mah electronically publishes Comments On Alexander Dugin’s Book (2012) The Fourth Political Theory. This commentary is available at smashwords and other e-book venues.
0005 Simultaneously, as well as more amazingly, Michael Millerman decides to make the philosophical work of Alexander Dugin the topic of his doctorate in philosophy. Oh, that does not go well. How dare this young intellect challenge the current narrative. Dugin should go into a box. He is a fascist. Or rather, a communist. Or something similarly unsavory, like a Eurasianist. Yes, that box should never be opened.
0006 Michael Millerman, like Pandora, opens the box. And the last monstrosity to emerge is hope.
He actually graduates with his doctorate.
The subsequently blacklisted Millerman starts his own school. The cancelled Millerman publishes the book that I currently examine: Inside Putin’s Brain: The Political Philosophy of Alexander Dugin (2022: Millerman School). Yes, Millerman starts a school. Look and see.
0007 In these blogs, I comment on chapter two, titled, “The Ethnosociological and Existential Dimensions of Dugin’s Populism”. This chapter is originally published in Telos (Winter, 2020).
In order for the reader gain an acquaintance with the Greimas square, I recommend blogs appearing at www.raziemah.com for January 2023. These blogs include Looking atAlex Jones’s Book (2022) The Great Reset and Notes on Daniel Esterlin’s Book (2020) 2045 Global Projects At War.
