The science of being as a study in subjectivism, which has taken on fully logical form with value ontology, is approached on a higher level of organization, of more detail, of more possibility for contradiction, in the terms devised by the psychoanalytical schools. I believe all psychoanalysis revolves around the mutual requirement of the terms identity and experience.

As humans, most of our time we spend in avoiding experiences. In our seeking-out of what we aim to experience, we are shifting and sneaking along the invisible walls facing us from every direction but the one we seek to disclose - the walled off area of "the real" is however constantly accessible, these walls can be broken down with the force of intent. The lack of this intent is precisely what makes us effective as prolonged identities, which leads finally in complex beings to what we can begin to call experience.

The identity of experience is experience accepted into the being as its being. The same mechanisms that cause experience, also perform a lot of activity going on that is not 'owned' by the organism. Freud goes into this as a repressed - suggesting that the identity of this experience is already 'the name of the subject', but actively kept away from its consciousness. I would propose that we address this differently - as 'untranslated affect', affect not yet interpreted in terms of the particular self-valuing.

Psychoanalysis is not the art of retrieving experiences to consciousness, but to identify physical affect as experience. This is always done after the fact, also when there is no 'repression', or what I would call simply an insufficient power to identify in terms of self - the delicate dove-like beauty of the self to itself facing very dangerous and compromising affect, "raw" affect, which can not be specified, categorized in 'true terms' as Spinoza has it - pleasure or joy (laetitia), pain or sorrow (tristitia)and desire (cupiditas) or appetite. *

A manipulation is needed to incorporate the experience, to give it an identity, to add this experience to the identity of the being, to value it on terms of the beings valuing. Psychoanalysis is such a manipulation. Another one, much faster and therefore more dangerous and potentially destructive is Occult "pathworking". This is the business of setting up the conditions for translating raw affect into imagined sensory experience, by entering a state of lucid dreaming armed with the intention to disclose whatever formlessness is pressing on the walls of the being into apparitions, beings the being itself is able to face as itself - and proceeding to enter the dungeon of the unidentified with the clear aim of translating all that is into experience. And there are other manipulations.

In general, I would categorize all such manipulations as the Dionysian arts, to which possibility a systematic suspension of judgment is required, and the being comes into contact with its own boundaries - its walled-in-ness becomes its walled-ness, in other words, instead of the cells core, its membrane is the identity of experience. Such experience is not merely mortal but mortality itself.





* wikipedia: Affect (Latin affectus or adfectus) is a concept used in the philosophy of Baruch Spinoza and elaborated by Gilles Deleuze and Félix Guattari. For Spinoza, as discussed in Parts Two and Three of his Ethics, affects are states of mind and body related to (but not exactly synonymous with) feelings and emotions, of which he says there are three primary kinds: Subsequent philosophical usage by Gilles Deleuze, Félix Guattari and their translator Brian Massumi, while derived explicitly from Spinoza, tends to distinguish more sharply than Spinoza does between affect and what are conventionally called emotions. Affects are difficult to grasp and conceptualize because, as Spinoza says, "an affect or passion of the mind [animi pathema] is a confused idea" which is only perceived by the increase or decrease it causes in the body's vital force.

"When an inner process can not be integrated it is often projected outward. The notion of a materialized psychism opens a bottomless void beneath our feet."

Capable speaks here of unidentified affect, belonging to none of the three Spinozaean categories.
It appears logical that that raw affect, inner force which can not be identified in terms of the self-valuing, is projected (as a projectile) towards the Other - that which is explicitly unidentified -- or quasi-identified as the Other - that which has no right to exist.

Rights are an extension of identification.

It is a reality that people(s) are simple not able to bestow rights on those with whom they can not identify. Human rights is an invention of genius, a great artifice, worthy of my respect, although I respect that they can be logically refuted. The principle offers an identification based on a purely aesthetic identification -- the form of the human body, not its interior identity, i.e. the language it speaks/thinks, its ethics, its frame of action, its type.

A great assumption is made -- that all those organisms which can be identified as of the same "species" - a term, not a reality of experience/identification, communication -- are in fact "the same". In reality however, man A is more alike to dog A than man A to man B, and this expresses itself in identification. What is shared in identity is experience. Such has historically been the foundation of culture - a shared frame of experience equals a shared identity predicates lawmaking, which is consensus and trust.

Back at psychoanalysis - retroactively one learns to trust the affect that is 'repressed'... - to speak with the trauma in a common tongue, so that one can effectively agree that it exists. Agreement, this is what is created when a true Word appears. And this appearance is a physical act, a speaking.

Here has been a flaw in philosophy hitherto -- being must be interpreted as given. But what, in such a case, does "given" mean? Certainly not the predicate of something else, which gives. At best, it gives itself. But to what? To what but to itself?
Does this make sense? Not much - what is more sensible is to say that I give it, as itself, to itself, which is what I amount to.

Arrangement of potentiality --
life is largely strategy, being is observingness, intelligence, rising to the occasion, seizing opportunity - it is not an objective fact - it is the bold activity of which only the very few are capable of embodying entirely. These are the agents of evolution - in every species these arise.