I promise that things will get back to normal soon. Between suffering from writers block and saving my career that’s quickly spiraling out of control, I’ve been working on side project. In the mean time, here’s another writing that comes deep within the archives.
I mention Slavoj Zizek with some regularity, even though this is a blog that’s supposedly about addiction and sobriety.
Because no one’s stopping me. But this is another My Life With Kant episode that I’ve transcribed. Once again, please forgive any spelling or grammatical errors.
Believe it or not, this podcast was one bad day away from being called “My Life with Hegel”…which, by the way, I completely regret naming this show “My Life With Kant”. You know…in hindsight, I probably should have named it “Existential Angst” or “The Arguing with Myself” podcast. But whatever, here I am.
But it was the German Idealists that intrigued me first…Notably GWF Hegel. There’s just something so enigmatic about him…the fact that he influenced so much of 19th Century philosophy…and yet no one understood him. How does that even work? But I’m such an audiophile, that I listen to all kinds of books and podcasts…and Charlton Heston’s reading of, the synopsis of Hegel’s career, contributes so much to the mythos of Hegel the Philosopher…you know, by saying things like: Hegel not remembering what he meant with certain paragraphs, and making it the reader’s responsibility to understand the reading…to the point where he would deliberately make his writing difficult. All of this seems to indicate that Hegel teeters on the border between philosopher and simple madman.
His philosophy can be considered so “out-there” and convoluted, that he has more or less fallen out of favor in modern circles, despite his influence. But not everyone is intimidated by this labyrinth of a philosopher. Slavoj Zizek, the contemporary Slovenian thinker, in his work titled “Less Than Nothing”, calls the decades between the publishing of Kant’s “Critique of Pure Reason” and the death of Hegel, as some of the most crucial regarding human thought. And it’s a shame that I never got around to exploring German Idealism in its entirety (well, at least not yet), But Zizek says of the big Four within this sub-genre, as echoed by Badiou…quote “Kant relates to Newtonian science, his basic question being what kind of philosophy is adequate to the Newtonian breakthrough; Fichte relates to politics, to the event that is the French Revolution; Schelling relates to (Romantic) art and explicitely subordinates philosophy to art as the highest approach to the Absolute; and Hegel, finally, relates to love; his underlying problem is, from the very beginning of his thought, that of Love.” End quote.
And thankfully from that, I have more ideas for new episodes. But, I guess the project for German Idealism…especially for Kant…is that when seeking philosophical certainty, we needn’t concern ourselves with the objectable “Thing-in-Itself” that we don’t have access to, but instead…with the phenomena of our PERCEPTIONS of the thing-in-itself. This, understandably, is so disconcerning for many thinkers, notably Schopenhauer…who essentially criticized Kant for constructing a barrier, to shield us from the fact that he was, basically defending Christianity.
But Zizek asks the question: “What if there is more truth in the mask, than the face beneath it?”. Therefore Kant missed the biggest point of his gigantic philosophical project. Remember how I was trying to deny reality in the last episode? Well, thanks to Kant and the German Idealists, I can ALMOST do that. Not that I can deny the EXISTANCE of reality, but I can almost deny our INTERPRETATION of reality, as being nothing more than a self-serving device, (Not intended to isolate us from truth, but instead, it is to help us navigate the landmine that is “the thing-in-itself”), and because this a construct of the mind, the perception of the TOTALITY of the “thing-in-itself” can be changed, and is not concrete. Therefore, the real project of philosophy is understand THE MASK, and not the face behind it. So, please invite me back to your parties, I’m not THAT crazy.
But Zizek wants to place Hegel above the other three German thinkers. Because according to him, We ponder and observe the unknowable thing, and because of our frustrations with understanding, this is evidence of Truth.
I should point out though, That Zizek is not without some controversy, and his YouTube videos are a glorious sight to behold. He often flips people’s arguments, and then draws the same conclusions. This can appear insane at best, and downright Evil at worst. I read somewhere, that he thought Nazism failed, not because it was an evil ideaology….but because it didn’t go far enough! If a celebrity said that, there would be a MASSIVE apology tour. I’m pretty fucking far from being a Nazi apologist, but just think about it….what if the Hitler succeeded in his world domination? We don’t even need to do that much thinking, there’s a very good television series on Amazon about this very problem. But if they succeeded in the real world, would that have been a major paradigm shift in our morals? So we appeared to have dodged a bullet. But that’s the kind of road that we have to traverse when we explore Zizek.
And the book “Less than Nothing” is quite an undertaking. Luckily, Zizek seems to road rage his way through philosophers (which is pretty much what I do), so hopefully I’ll be able to make it through this book. We’ll see though.
But I’ve always thought fiction or creative reflections make far better philosophy than typical treatises. And in a Kantian sense, where we are far more concerned with the veil covering ultimate reality, writing and are provides us with a far more accurate picture on the monolith staring back at us. It’s unrestricted from the true themes that affect the heart. Philosophers can attempt to describe these experiences in a clinical sense, but rarely is there any connection to the actual human condition.
What really takes the reader into an alternate world, is reading testimonies of terror and survival. The case in point here, as Zizek explains, is the Holocaust. No amount of words put together in any order, can adequately explain the true horrors of this event. Yet those that did survive, needed to convey to the world what actually happened, even though we are disconnected from those experiences. Zizek explains that survivors returned home, only to find that their family and friends couldn’t comprehend the gravity of those experiences. To cope, or as a way to direct their message to a willing receiver, they told their journey to something called “The Big Other”. Or, in other words, something that will understand, even if it’s not present in a temporal sense. Some writers might direct their angst towards future generations, who might be more understanding of their predicament. But this is not a given.
Some might despair at the thought at not finding an audience, but perhaps the bigger picture is to capture moments between the Idea and the Real…with a capital I and R. Or as he says, quote: “There is more truth in appearances than what may be hidden beneath.” End quote. And that’s some pretty spooky stuff. Leading him to say that the benefit of having a poem about the Holocaust is that it provides the “Idea of the Holocaust”, which forces us to reckon with the terror that it really was. The terminology here, gets a bit wonky for me, but the things that we perceive, often distracts us from the reality of what it really is; sex being an exchange of bodily fluids, food being dead animals and vegitables and such. And the ideas that we receive are not perceptions of the Real, but are actually DISTRACTIONS….or escapes from the REAL, as Zizek says.
So those ideas do not generate on their own power, but are a culmination of the empirical world. Therefore, as the positivists are all too aware of, only the physical world is real. Bringing us to the problem Hegel was trying to answer….the problem of metaphysics. But Zizek explains that the question doesn’t become: “how do we discover truth behind ideas, but how are ideas generated from truth.”
So perhaps this is why I call this thing “My Life with Kant”, because this is essentially Kant’s project. If Zizek is any indication, philosophers today haven’t really moved passed this problem…we form our conceptions of the thing-in-itself based on a priori means, making these means the basis metaphysics, post-Kant. According to this definition, even the analytic philosophers are unwittingly engaging in this metaphysical discussion…namely by focusing on language. Which, we can think of in some ways as being an a prioric tool to understanding the world. I don’t if that’s correct, so don’t get pissy with me, analytic philosophers, I’m just saying it. And Google brought up all kinds of nonsense when I tried to research it, so who knows?
But Zizek places Hegel above Kant, so in actuality, we haven’t moved passed Hegel’s project. And speaking of nonsense, get a load of this. Zizek says, quote: “Appearance is appearance reflected against the background of nothing (or, to put it in terms of quantum physics, all entities arise out of the quantum vacillations). Appearance is nothing in-itself.” End quote. YES!!!! Everyday I get one step closer to rationally denying the real world. But what does this mean?
Just as matter is the filling of the void…as to are the appearances of things. Our perceptions are the fillingness of the nothingness behind it. As I’m saying that, this sounds dangerously close to George Berkeley…as in…”to be is to be perceived”. But as where Berkeley would claim that nothing exists outside of the mind…perhaps Zizek would say that not even the mind exists! So we can quit this whole philosophical discourse, because when it comes to the ultimate question of “why is there something rather than nothing?”, Zizek would say that there is ONLY nothing, OR, “from Nothing, through nothing, to nothing.” So I’m just completely wasting your time. Or, as the great Sammy Hagar would say, this is all “mental masturbation”.
But this nothingness isn’t all gloom and doom. After all, the Buddhist notion of no-self, would lead us to the nothingness, or flame out, which is the path towards Nirvana. But Zizek doesn’t subscribe to this, preferring to see this nothing as just a “pure gap”, ontologically speaking. And its from here where we can bridge off into the mechanics of reality, where the positivists might reduce everything to matter in motion. But it’s also from here, where we can take away the matter, and just leave motion. That is, if I’m understanding this correctly.
Carl Sagan said something similar in “The Cosmos”, during his whole “making a pie” sketch. We’re all dorks here, you know what I’m talking about….that atoms are mostly empty spaces. So the universe is primarily made up of, nothing at all. And if Carl Sagan said it, then it is good enough for me. So the matter that does occupy an atom, is really just energy in motion, causing mass. And when that energy ceases to be in motion, then it reverts back to nothing. What am I talking about? Doesn’t matter because I’m talking about…nothing. But again, we find that positive reality is just a network of interconnectedness. So how do we bring about free will? Or something that can generate an act, independent of this network?
Now for Zizek, we seem to be at a crossroads….we can choose the metaphysical path of Plato (not that I know anything about that). Or we can continue to kick the same materialist/positivists/postmodern can down the road.
One of the things that distinguishes the human mind from others (and why I suppose, a purely Darwinist approach would be insufficient to explain it) is that we are able to willfully deceive ourselves in order to believe fiction…or become infatuated with the veil. If the veil were to be removed, it would reveal the emptiness behind it, and the charade would be over. This is the mechanism of fetishness. The infatuation falls unto the cloth that covers the reality behind it. And if it was taken away, the mythos disappears and we are left with a void…the reality of nothing.
Now I have to spend more time of social media than I like, mostly Twitter because I’m lazy. And you look at the work of fellow starving artists…and what you find is the celebration of awkwardness, or the quote “creepy cuteness”. And those things are fine, a lot of it is very well done. But that’s the infatuation with the veil that I was speaking of. The reality of the perpetually awkward is how socially crippling those situations can be…or that a zombie will eat your mother fucking face off!!! And zombies aren’t even real, they’re a veil over the veil. The dwelling in the so-called “darker” aspects of life, is not the acceptance of the nothingness of life…but only serves to distract you from the terror that REALLY exists.
Not to put words in Zizek’s mouth, but I suppose we can take this grand assumption all the way down…down to the subatomic level…where we see the atoms, and protons, and God-knows what else that makes an atom…but we see them for what they really are…a mask. But what alarms me about this absence of reality is…other than the obvious being, half the horseshit we deal with, day in and day out…but in the age in which we live, how much of our politics are just facades?…Trying to deceive ourselves into believing that our projects are all that important? Like there’s an “end all, be all” solution to our problems. Or would we rather not face the fact that, heh…we are all just making it up as we go? Are the policies which we create just stand-ins for myths…that get categorized for having practical implications for the real world? So is Thomas Piketty’s “Capital in the 21st Century” just another mythologizing of mathematics, economics, and politics that we hold dear today? Making it no different than Aesop’s Fables?
Now there’s a shitton more to this book, but it’s longer than War and Peace, I mean like…literally, it’s longer than War and Peace. So, I completely missed Zizek’s larger points, so if you want to learn more…read the damn book yourself. You’re welcome Slavoj Zizek…you just got free publicity.
But what I actually was Hegel…who has alarmingly gone seldom mentioned in this podcast. But look, I don’t know if the idea of nothingness is empirically sound…but, I just hate this world so much, that I’ll believe anything that contradicts it. So instead of talking about Hegel, we got to talk about…nothing at all.