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Thrasymachus
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PostSubject: Post Idea World   Mon Nov 28, 2011 11:44 am


    For millennia, human civilization has been flush with a succession of paradigm shifting, big ideas. Modernity's Hegelian world spirit, Nietzschean death of God and Heideggerian Being gave way in postmodernity to Foucault's dispositif, Fukuyama's end of history, Derrida's deconstruction and Deleuze and Guattari's rhizome. And yet, while we all assumed that big ideas would keep flowing hard and fast forever, in the last few years it seems that the wells of inspiration are running dry. There is a dawning realization that truly novel, creative ideas have suddenly stopped coming. Nobody knows why.

    The conceptual drought couldn't be happening at a more inopportune moment. Seven billion of us are struggling through the most severe ecological, financial, political and spiritual crisis in our history. This time the catastrophe we face doesn't affect a single nation or region or continent . . . it is all the more terrifying because it is global and simultaneous. Odds are that if we can't pull ourselves out from this decline then we just might descend into a horrifying thousand year long dark age . . . an age of scorched earth authoritarian-capitalism, brutalism and mayhem which will make the genocides and holocausts of the previous century feel like foreplay. We've not only run out of ideas; we're running out of time.

    Now more than ever we need the creative breakthroughs and outlier brainstrorms that can shift the terrain of thought, revealing exits, opening possibilities, potentially saving us all. We need mavericks of indie media who can kill the commercial virus that infects our information flows. We need a brilliant new crop of economic students who can stand up to their professors, topple the neoclassical paradigm and replace it with a new, true cost model. We need potent new ways of dismantling corporate rule and killing corporate personhood. And then there is the biggest challenge of them all: how to spark a social revolution, an insurrection of everyday life that sweeps across the globe just in time to avert the final catastrophe?

    It may be that our abandonment of the natural world and wholesale migration into cyberspace has cut our roots and scrambled our neurons beyond repair. We may be in the midst of an irreversible mental breakdown of the human race that parallels the irreversible collapse of our planet's ecosystems. This eco-psycho spiral may do us in. Maybe it is already too late? . . .

    (Taken from recent edition of Adbusters magazine)


I think we have begun to answer this question posed here, the question of the post idea world and the end of truly novel thinking. The/an answer is contained within what we have created and deemed value-ontology. Imagine the effect if value-ontology, more fully and concisely developed, where to permeate large numbers of fertile young minds. Novelty, creativity, new utility for the present and for a/the future would begin to surface again.

Proposition to consider further: value-ontology as a cure for the postmodern condition?

Many directions we could explore here.

One other salient such direction is to examine how value-ontology provides us a frame in which to understand this problem more precisely: as the loss/dispersal of valuing, its continuingly increasing disconnection from deeper and more authentic (human) valuing mechanisms. The continual co-opting of these mechanisms by the endless gimmicks, distractions and drugs of modern society. An easy example is the co-opting of pleasure, of the system whereby pleasure is naturally produced in the mind-body (through effort, action, thinking). It is well known that excessive heroin use, for instance, produces depression of the brain's pleasure system, leading to over-use and a loss of natural ability to generate pleasure without the drug. It would seem that modern society is becoming a non-localized sort of heroine drug, small quantities of it to be sure, yet everywhere and all-pervasive. TV, music, news, food, sugary beverages, alcohol and tobacco, sex/porn, and of course the addiction of consumption-consumerism, money. Everything produces a little bit of excess pleasure, pleasure not earned, not valued and not produced by the conscious activity of valuing.

We value things like community, environment, literature, subtle and sensitive emotional connections with others, insight and discovery, hard work, yet these are becoming only able to be CONSCIOUSLY valued from within already existing societal paradigms that operate from a basis of market "value", money, the production and exchange of "capital". Ideas become subservient to a sort of systematic-administrative-economic utility which says ideas are useless if they cannot produce something of merit within the national-business-academic sphere/s. Anything "for its own sake" is sacrificed to the alter of "progress" and "efficiency".

What is this "for its own sake"? It is an attempt through conceptual language terms to capture more authentic self-valuing and its function as the root of all external valuings. Certainly "authentic values and valuings" are never "for its own sake" only (being as they are intimately connected and interwoven with far more nuanced and un/conscious-diverse systems/mechanisms within the body-brain & with/in one's environment/s), yet it is still true that this notion, as a term within language-logic, succeeds at capturing something fundamental going on at the heart of valuation: self-valuing, valuing otherness with respect to and in terms of oneself. Valuing on one's own terms. This requires a sufficiency of cross-tiered connections between levels of self-understanding and self-being, and it seems precisely this sort of multi-dimensionalism in self-experiencing which has become almost entirely non-existent in the majority of people, replaced by a one-dimensionalism through the endless invasive flood of socio-cultural pre-figured image-constructs and the constant drugging of unearned pleasure, mass confusion and dispersion-frustration of willed thought-intent. Where these all work too well and come to produce intense apathy/depression/resignation the possibility of self-awareness (which might otherwise rise up at this moment) is still kept at bay by the invasive appearance of still more socially-produced image-constructs, ones of a more subtle, cynical, narcissistic and self-destructive type, meant to simulate the effects of catharsis and conscious self-valuing.

Further possibility for discussion-development: I propose that value-ontology can function as a cure for all of this. Various ideological constructs/systems have arisen throughout history as cures for then current mass psychological-social problems. It seems that a new ideological system ought be encouraged and given birth, a system whose basis lies in what we have deemed value-ontology. Just as Hellenism, then Christianity, then baroque/romanticism, then science/empiricism, then postmodernity (in many ways a breaking-down of the old systems rather than the birth of a new one): now value-ontology-ism, a new ideological construct-system to be inserted within the now modern/postmodern world. What effects could this introduction have, and how/why?





 

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"Since the old God has abdicated, I shall rule the world from now on." --Nietzsche

"Do you hold out hope, then?" ... "I hold out dignity." ... "She will need opiates before long, for the pain. She will cease being who she is." ... "Then I will love who she becomes."  --Penny Dreadful
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James S Saint
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PostSubject: Re: Post Idea World   Thu Jan 12, 2012 6:28 pm

The category and concept of "A Value-Ontology" is perfectly valid, more than perfectly befitting and appropriate. But so far, all I am seeing is, "there should be a value ontology". Well okay, certainly. That is about like saying, "Good Government is the answer."

So what is the specific "Value-ontology" you have in mind?
Exactly what "should have" more value and less value?
Upon precisely what have you based it?
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PostSubject: Re: Post Idea World   Fri Jan 13, 2012 6:21 am

I think that value ontology itself, as a theory of what is, of what it is that is, regardless of its further conditions, is complete. But this does not yet form any kind of modus operandi for us, humans, at least not beyond what we are already, instinctively and axiomatically, doing in each of your acts. In other words, it does not prescribe our actions beyond what already takes place. It does however give us the confidence that, understanding why and as what we do what we do, we may learn to do this with more direction. You have already drawn the conclusion that it is not only possible, but even necessary to do this, and moreover, that a law should be established prescribing all of human activity. I am only coming to terms with the realization that man is indeed understandable to himself. As I have told some of my friends here already, I see a trajectory before us of roughly a decade, in which value ontology must be developed into a working model for politics and perhaps for 'self-help', a means to 'know thyself', a guide to successful action leading to desirable and lasting results. But I see such a project as developing across different phases.

We now have the general formula of how we may understand being in conceptual language. It appears to me to be very comprehensive not only in specifying what exists, but also how/why it is possible that it exists. This alone gives me a lot of peace of mind, as I have searched for this my whole actively cognitive life, so an objective is already attained.

A slightly less general, more specific description of what occurs because of this formula, was already devised by Nietzsche, as the will to power. This was up until now not a workable doctrine, because its ground was missing. It describes accurately what happens between subjects or forces, but it does not prescribe itself upon the void, that is to say, it needs something to operate, and this something has been left to explain itself, to the unfortunate Nietzschean, to be explained by the will to power, which as you have noted reduces the subject to chaos, noise. Paradoxically, the will to power explains, but does not help us to understand what we should do in order to effectively will to power. Value ontology explains what we need to do to strengthen our power/willing, or at least, it gives us the ground on which to stand in such attempts. But I have not progressed significantly beyond this point yet. The only truly significant step I have set is described in my post on consistency as prime mover.

Basically what I am saying is: have patience! You have a rather apocalyptic way of seeing homo sapiens and his fate. I do not see things quite so dreadfully, although I am fully aware of the totalitarian grip of entropic dissolution on our society, I also see, always, by the very nature of nature herself, movements in the opposite direction, such as our own. We must guard of course, to not slip, to not become self-satisfied -- but we must also not overreach, try to say something without having fully understood.

Some of the next practical steps I intend to take along these lines:

-interpreting/formulating the will to power as fundamentally ethical by explaining value ontology as its ground
-drawing the consequences of such ethics in an intersubjective world
-constructing a law-system based on these consequences
-explaining the western constitutions and the American one in particular as such a construction, imperfect but having been for good time sufficient
-attempting to explicate how the 'socialist virtues' of attempting to value otherness-as-itself can be made to fit in with a basic doctrine of valuing otherness in terms of oneself, which at first glance is contradictory
-explaining the role of the state as a minimally sufficient mediator between different self-valuings; 'law and order' explained in philosophically / ethically necessary terms

----

What is left unaddressed here is the directly individual, the truly subjective explorations of experience. This is the sort of material Parodites has specialized himself in. I am very interested in this field but I am not as talented as he is in forging it into a philosophy -- my fields of poetic-emotive-conceptualization lie elsewhere than in philosophy. My task may indeed be to formulate such laws as you are pressing for, but to use a metaphor to make my point; value ontology is a multi-stage rocket, in order for it to cross the void it must burn all of its potential to finally arrive as its most necessary and useful form. Right now I am in the process of shedding the first fuel can and shifting to the second, which means a general specification from ontology (what is given the non-impossibility of being) to necessity (what must be given what is). From this, an operational ethics may be approached, as which a 'metods of successful conduct' may be formulated.

Before the self has been explicated, that is to say, before the act of self-valuing is brought to light in concrete terms, I can not formulate is a "what is of value" - value-ontology defines value as indirectly established, and explicated only by the clarification of the subject to himself as an activity of constantly enabling valuation. Yes, the (pursuit of the science/methods of) enabling of valuation is the first ethical activity I can prescribe to mans philosophical self-rulership , if philosophy is to take the shape of value ontology, as it once took on Plato's ideational paradigm.



 

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PostSubject: Re: Post Idea World   Fri Jan 13, 2012 8:03 am

Fixed Cross wrote:
I think that value ontology itself, as a theory of what is, of what it is that is, regardless of its further conditions, is complete.
I think that statement alone makes you a "Rationalist" (welcome to My world affraid )

Fixed Cross wrote:
But this does not yet form any kind of modus operandi for us, humans, at least not beyond what we are already, instinctively and axiomatically, doing in each of your acts. In other words, it does not prescribe our actions beyond what already takes place. It does however give us the confidence that, understanding why and as what we do what we do, we may learn to do this with more direction.
Exactly.

Fixed Cross wrote:
You have already drawn the conclusion that it is not only possible, but even necessary to do this, and moreover, that a law should be established prescribing all of human activity. I am only coming to terms with the realization that man is indeed understandable to himself. As I have told some of my friends here already, I see a trajectory before us of roughly a decade, in which value ontology must be developed into a working model for politics and perhaps for 'self-help', a means to 'know thyself', a guide to successful action leading to desirable and lasting results. But I see such a project as developing across different phases.
I don't really think that you have 10 years. I'm pretty certain that I don't.
But the basics of your aim seems to be proper.

Fixed Cross wrote:
We now have the general formula of how we may understand being in conceptual language. It appears to me to be very comprehensive not only in specifying what exists, but also how/why it is possible that it exists. This alone gives me a lot of peace of mind, as I have searched for this my whole actively cognitive life, so an objective is already attained.
We do? I'm not sure to what you are referring. Suspect

Fixed Cross wrote:
The only truly significant step I have set is described in my post on consistency as prime mover.
Hmm.. seemed a lot of words to say, "Value and Ontology needs to be based upon the incentive to maintain ones existence."
"Self-Harmony".

Fixed Cross wrote:
You have a rather apocalyptic way of seeing homo sapiens and his fate. I do not see things quite so dreadfully, although I am fully aware of the totalitarian grip of entropic dissolution on our society, I also see, always, by the very nature of nature herself, movements in the opposite direction, such as our own. We must guard of course, to not slip, to not become self-satisfied -- but we must also not overreach, try to say something without having fully understood.
They came up with a phrase for it in the U.S., "Clear and present danger."

Fixed Cross wrote:
Some of the next practical steps I intend to take along these lines:

-interpreting/formulating the will to power as fundamentally ethical by explaining value ontology as its ground
-drawing the consequences of such ethics in an intersubjective world
-constructing a law-system based on these consequences
-explaining the western constitutions and the American one in particular as such a construction, imperfect but having been for good time sufficient
-attempting to explicate how the 'socialist virtues' of attempting to value otherness-as-itself can be made to fit in with a basic doctrine of valuing otherness in terms of oneself, which at first glance is contradictory
-explaining the role of the state as a minimally sufficient mediator between different self-valuings; 'law and order' explained in philosophically / ethically necessary terms
Sounds a bit like what you get when you ask Congress for the key to the men's room.

Fixed Cross wrote:
What is left unaddressed here is the directly individual, the truly subjective explorations of experience. This is the sort of material Parodites has specialized himself in.
Not sure to what you are referring. Suspect

Fixed Cross wrote:
Before the self has been explicated, that is to say, before the act of self-valuing is brought to light in concrete terms, I can not formulate is a "what is of value" - value-ontology defines value as indirectly established, and explicated only by the clarification of the subject to himself as an activity of constantly enabling valuation. Yes, the (pursuit of the science/methods of) enabling of valuation is the first ethical activity I can prescribe to mans philosophical self-rulership , if philosophy is to take the shape of value ontology, as it once took on Plato's ideational paradigm.
So you need a definition of "Life"?
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