Wherein and where-by are all subjectivities given as what they are?
Phrased this way the "wherein" and "where-by" more obviously come to be
located in language, or speech, to be more exact. When one speaks, the
central
ambiguity of subjectivity, of being a subject, is introduced in and
through one's way of saying what one says. One cannot speak without saying
what one has to say this way or that.
Once spoken, what is usually considered the subjectivity of the
subject, is now explicit, is given material, tangible form. The cat
is out of the bag!
Jud:
Dear Nunc - The way I see it there is nothing remotely 'ambiguous' about
speaking. The act of
talking makes it quite plain that one is the speaker. One either speaks —
or one remains silent.
If one speaks one HAS to choose some words to say what one is attempting to
communicate.
There is nothing mystical or ambiguous about this. It is a physiological
fact. We open our mouths,
wag the tongue and our ideas spew out in the form of spoken words.
If one is speaking or crossing the road and one finishes speaking or reaches
the other side,
the words have been spoken, or the other side of the road has been reached —
it is as simple as that.
The act has been accomplished. The judgements based on our individual
personal impressions and 'subjective' feelings
will have been only partly and vaguely communicated in the act of social
relation — but a least an act of
communication will have been executed, albeit inadequately.
Subjectivity - objectivity — like any other abstraction can NEVER be given
material, tangible form.
If you are capable of creating a tangible material form out of abstractional
'subjectivity' you are wasting your time
as a university lecturer — you could be on TV earning millions, for only
Jesus Christ is said to have pulled
off those sort of parapsychological tricks.
Allen:
Enter "rhetoric." Through the rhetorical possibilities available to
say one's saying this way or that one attempts to hide one's
"subjectivity" by saying one's saying as
if it were not just one's way of saying, but the saying of what is.
Jud:
One doesn't 'say ones saying' - one speaks certain chosen words from one's
vocabulary in order to convey meaning,
or in the way Heidegger practiced: one speaks certain chosen words from
one's vocabulary in order to convey
fancy-sounding meaninglessness. Rhetoric is a verbal weapon used by people
using language effectively to please or persuade,
in the manner of Heidegger in his high flown style; mistranslations of the
Greek, vomit-inducing neologisms, excessive use of verbal ornamentation and
confused and empty style. Restricted to plain speaking and a straight forward
unambiguous format, Heideggerianism would fizzle-out overnight as utterly
laughable and comedic on par with the Rowan and Martin Laugh-in.
Allen:
This move requires conventions of proof, method. . .SCIENCE.
Philosophy, Heidegger claims, is unique amongst the
human practices "invented" to deal with this problem of subjectivity, in
that it proves nothing,
and is therefore useless to any endeavor outside of itself because it says
what it says with the full
recognition that its saying is no more than a basic movement of factical
life.
Jud:
Here for once he speaks the truth — that is if he speaks of
transcendentalist 'philosophy.' [cough!]
Analytical philosophy [or better still nominalistic philosophy] is another
matter, for it deals with that which exists in the world and not with the
human 'subjective' subject and his 'problems' of 'angst' and fear of the world,
and artificially constructed 'Daseins' or 'Being in the world', and does not
wail that "only a God can save us now" and other weakling rubbish suitable
for rusk-nibblers, but deals with practical problems concerning how the world
really is, and what exists and what doesn't. The subjectivity and the moaning
bit the analyticals leave to the subjectivists and Heideggerian [only a God
can save us now] Futilitarians.
Allen:
But as the basic movement of factical life that it is, the saying
of philosophy insists on continually throwing its own subjectivity into
question, by way of
moving towards its essential interchangeability with all other
subjectivities. This questioning guarentees
incompleteness because of the impossibility of reaching this
interchangability in and through
one's saying, even though it( the interchangeability of
subjectivities) is "essential" to the thinking/existential analytic of
Dasein.
Jud:
As long as it is plain that this philosophical doctrine is the Heideggerian
one all that you say is true.
Heideggerianism IS interchangeable with most other mental pathologies and
personality problems such as
feeling of indefinable anguish, death, insecurity, fear of the outside
world, helplessness [Only a God can save us], etc. In fact strictly from a
psychological point of view it is probably true to characterise Heideggerianism as
a mild form of mental disturbance and neurophysical imbalance.
Allen:
I think I managed to keep the ambiguity essential, but whether I did or not
...
Jud:
Like all competent Heideggerians your skilful handling of ambiguity, rather
than spoiling everything with plain unambiguity of speech is a credit to you.
You would have made a wonderful politician, lawyer or psychologist Nunc.
When I first came to Heideggerianism I was contemptuous of the equivocation,
evasion and doublespeak, but now I enjoy it — it's like playing word-games or
philosophical charades. One grows to like it — as it is a form of conceptual
crosswords or semantic scrabble. The bottom line. There is NO WAY that
Heideggerianism could be called 'Philosophy,' — not in a month of sundays — but
with further familiarity it can become amusing and enjoyable as a way of
talking about the world of the imagination [rather than the REAL world] as one
takes it all with a fistful of salt that is... and everyone has to earn a crust.
Best wishes,
Nullius in Verba
_http://evans-experientialism.freewebspace.com/index.htm_
(http://evans-experientialism.freewebspace.com/index.htm)
JUD EVANS - XVANS XPERIENTIALISM
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