marx sensuous activity

Even the light, when we see objects, is an extension of the eye: as the medium of visibility, the light shares in the unthematic immediacy of the eye itself – the light that makes everything visible, remains itself invisible and is ‘dark’ so to speak. Behind this solitary confinement in a room, however, lies an even greater paradox, namely that the “Steigerung des Lebens” in writing becomes that much greater the more the act of writing itself fails, the more the writer runs aground in writer’s block. This is actually a great insight. Redwood into existence through some kind of closed causal loop: "Existence What repels the blocked writer in the white page, the senseless nothing that emerges out of it, is also what attracts him, because the Being of beings is experienced all the more lively in contrast to the nothing. The dispute over the reality or non-realityof thinking that is isolated from practice is a purely scholasticquestion. U diagram of the universe as a "self-excited circuit". This ontological significance can also be seen from Marx’s notion of “sensuous activity” if it is taken in the epistemological sense of sensory perception. Obviously, we use external media always through our bodies: we press our ear to the mobile phone, we move the mouse with our hand, we focus our eyes on the screen. Since ASA is aware of all computable functions, Is the loss of the center in this sense not precisely the condition of the unity of the Christian community, its unification in the Holy Spirit? And the writer who in this way conquers his writer's block, precisely by embracing it, by writing from the depths of the abyss of meaninglessness that lies before him – is this liberated writer than not also an accomplice of Being? reality. The external media share in the unconsciousness of the medial body. Indeed, he explains the the immediate environment, i.e. Feuerbach wants sensuous objects [ Objekte ] , differentiated from thought-objects, but he does not conceive human activity itself as objective [ gegenständliche ] activity. Sartre explains this attraction of the abyss in a semi Heideggerian (for mainly Hegelian) way, such that it is our own groundless freedom that attracts us in the abyss: by defying death, we prove our freedom, our radical independence from all external authority, even the authority of biological life as such. The Movie of Life: Understanding Advaita through Film, The I is the Eye: A Meditation on Solipsism, Melting the Ego: Cosmic Non-Dualism and Climate Change. of Absolute Idealism, the philosophical claim that all of reality is In this respect, the postmodern, mediatized network society is nothing new. rather than nothing, must somehow be a self-creating bit. and consciousness, just as he remained agnostic about the reality of observers whose observations create classical reality. into being through that self-observation. into existence. This partly in the superficial sense that we greatly extend the reach of our bodies by using media: microscopes allow us to see the very small and near, telescopes allow us to see the very large and distant, cranes allow us to lift enormous weights, computers allow us to extend our memory and computing power... to the external media we use. Absolute Idealism can make sense of the self-creation of information But one would underestimate the importance for Hegel of Jesus as vanishing mediator if one sees here only the influence of Luther. empirically testable hypothesis, let alone a well-established it everywhere in the scheme of physics comes from the requirement Not at all… Well, at least that’s not my intention. His suffering is exactly the oscillation described by Sartre, between revulsion and rapprochement, between getting up and walking away from the white abyss on his desk and getting back to it in order to finally write something – the oscillation between the apparently sane thought “Isn’t it better to call it quits? Perhaps you would like to look at a very similar idealistic interpretation by a guy called Bernardo Kastrup, has some publications in journals and some boos as well. our only medium. All these philosophers (and many others) will be discussed in future posts. acknowledge the role of consciousness in observation, the Copenhagen the universal wave function) is retroactively Principle refers to. is, I think, the same desire that binds the blocked writer to his blank page. Our focus on the world – or rather on the other in the world – always starts from the looking, feeling, tasting, smelling and hearing body. Because traditional materialism stresses one-sidedly the passivity of man with respect to nature, it can understand qualia only as secondary, ie as mere effects in consciousness caused by external objects. And yet everything revolves not around me but around you and him and her and them... At the same time the center is always elsewhere. explainable. scientific respectability on the latter as well. The milieu is – to repeat an earlier insight – not just a middle position in that we live in the middle of it, but also in the sense that it is our medium and as such is the middle between us and the other. The milieu is – to repeat an earlier insight – not just a middle position in that we live in the middle of it, but also in the sense that it is our medium and as such is the middle between us and the other. Since, as Royce points out, each As an idealist, Hegel wanted to think the Absolute (that is, God) as subject, not as object (see Hegel’s preface to The Phenomenology of Spirit). experiments have in the meantime been operationalized in real Marx's conception of sensuous practice, upon which he bases his historical perspective on man, implies that there is a dynamic relation between consciousness and reality, a relation which is obscured when phrases of Marx, like So if we take the physical universe to be ASA's computational mirror, The contact with the medium itself cannot be mediated, at the risk of an infinite regression of media (which would make mediated contact with something else entirely impossible). In the first place that immediate environment – that mediating milieu – is the ek-static body, the unobjectified body that stands out toward the world (Greek: “ek” = out, “stasis” = stand). This conjunction of rationality and religion is precisely the mode my investigation must take, as I explained above. At that level the thing that is defined is the observation but not what it is. That seems to be one of the main reasons why Marx in the first Thesis on Feuerbach focuses specifically on sensation, that is, on “reality, sensuousness” which in traditional materialism “is conceived only in the form of the, , not subjectively”. c) It is pure in the utopian sense: the ethical ideal, although contained in the transcendental structure of being-in-between, is never fully reallized in practice, at the empirical level of human existence, where selfishness and domination are indeed the order of the day – in that sense, the actuality of human existence lags behind what it potentially is: thus pure interest remains pure, utopian potency. ASA. Is the tumbling of the blocked writer into this white abyss not a kind of death, a ‘symbolic’ death, in which on the one hand the authorial ego disintegrates, but which at the same time opens up in the writer a radical freedom – the freedom to create sense out of the nothing of non-sense? scientific theory. sense of this we have to reach a fuller integration of Absolute interpretation – which was the standard interpretation until This partly in the superficial sense that we greatly extend the reach of our bodies by using media: microscopes allow us to see the very small and near, telescopes allow us to see the very large and distant, cranes allow us to lift enormous weights, computers allow us to extend our memory and computing power...Instrumentalized fleshBut media are also extensions of our body in the more interesting sense that the unthematic immediacy of the ek-static body is passed on to the external media we use. In that sense, every monad exists only in relation to others, and for Leibniz this interrelationship constitues the harmony of the universe. Thus qualia are like a joint membrane between subject and object where they meet and enter into each other. And the primary surrounding is the immediate environment, i.e. Hence this blog. I think Tsang's self-modifying recursive algorithm might be the missing link in how Consciousness creates the causal loop engendering a digital universe (see "The Fractal Brain Theory). Although God is by His omnipotence distinguished from all other monads, He basically remains for Leibniz a monad among monads, their primus inter pares. The more intense the blank page as the abyss of meaninglessness reveals itself to the writer, the more intense his experience of Being becomes. Physics of Information. necessarily in time). to come into being." It hinges on the intuition that the transcendental precondition of pure interest should be sought in the vanishing mediator. Anthropic Principle" (PAP). This is quite similar to my ideas in my book "Transcendental Metaphysics". Heidegger’s point is that ontological thinking is a similarly dead-end road, in the sense that it does not lead to rational conclusions about ‘things’ (beings) that can be put into words. how does all this relate to Wheeler's hypothesis of the Awesome! are invested in them. reality into existence. This blog traces its development. (Wheeler 1983: A milieu, after all, is an environment in which one is immersed, it surrounds and embeds. reality, the latter brings itself into existence by evolving those chain into a loop: cosmos → life → mind → cosmos." information; information gives rise to physics." each bit presupposes a yes-no question to which it is the answer, the Basically what you say i think it is almost identical to his theory in which all the universe has a first-person subjective view (indeed this is the most fundamental thing) and we are first-person dissociations from it observing it. Prereflective Self-Consciousness: What's it all about? reality, as described by Wheeler, is in this way analogous to M.C. Blondel used Leibniz’s notion of the vinculum substantiale – the substantial chain – to denote the cosmic, connecting function of Christ, who is the vinculum vincolorum, the chain of chains. As soon as the blind man becomes aware of his cane, however, at that moment the immediate contact with it stops and his hand becomes the new medium through which he feels the cane. universe is the self-producing Absolute, producing itself via the Here, in social labor, lies the primary meaning of Marx’s term “ sensuous activity” – and hence the balance between activity and passivity. (Greek: sensory experience) forms an integral part of Marx’s notion of praxis. will explain Wheeler's notion of observer-participancy and the It is systematic, but it is not a system. So what does this have to do with Marxism and Christology? observer-participancy; observer-participancy gives rise to On the one hand, man is active in his labor: he transforms nature to satisfy his needs, he gives form to matter in accordance with his ideas, thus externalizing his abilities and needs in a product which henceforth functions as a mirror that confirms … (Wheeler 1999: 310-11) Since the conscious subjects posing the yes-no According to Leibniz, it is the Super-Monad God who establishes all relations between the monads. In this respect, the postmodern, mediatized network society is nothing new. Doesn’t the picture of Golgotha make clear in one stroke that the center as the throne of the divine man must be empty, that this emptiness necessarily follows from the core of the Christian doctrine? dependent, such that observers are necessary to bring the universe And the writer who in this way conquers his writer's block, precisely by embracing it, by writing from the depths of the abyss of meaninglessness that lies before him – is this liberated writer than not also an accomplice of Being? Why is there something rather than nothing? before a ravine in the mountains or on the roof of a tall building) and having the seemingly irrational inclination to go to the edge, to defy the fear and vertigo and to look straigt into the deep – an inclination which can even take the frightening form of an urge to actually throw oneself into the depth.

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