Through language, we rub on each other's self! In this friction we polish our being.
The Separation between State and Religion
In time we will realize that Democracy is the entitlement of individuals to every right that was in its times alloted to kings. The right to speak and decide, to be treated with decency, to serve and be served by people in a State of “love” that is, to serve with one’s work for the development of ‘life’. To belong to the Kingdom of Human Beings without racial, national, social or academic separations. To love and be loved. To die at the service of the whole and be honored in one’s death, for one’s life and work was legitimately valued. To be graceful and grateful. To have the pride and the humility of being One with the Universe, One with every realm of Existence, One with every living and deceased soul. To treat with dignity and be treated with dignity for One is dignified together with All others and Life itself. To walk the path of compassion, not in the sorrow of guilt but in the pride of being. To take responsability for one’s mistakes and sufferings and stand up again and again like a hero and a heroine and face the struggle that is put at one’s feet and in one’s hands. Millions of people, millions and millions of people might take many generations to realize the consciousness of our humaneness but there is no other dignified path for the human being.
The “work” as I conceive it is psychological and political. Psychology is the connection between the different dimensions within one’s self and Politics is the actualization of that consciousness in our practical lives. Religion is the ceremony that binds the connectedness between the individual and the Universe. The separation between religion, politics and science, the arts and sports is, in the sphere of the social, the reflection of the schizophrenia within the individual and the masses. The dialogue between individuality and the "human" belongs to consciousness. The tendency to develop cults resides in the shortcomings we’are finding in life as it is structured today. “Life” has become the private property of a few priviledged who cannot profit from it because as soon as it is appropriated it stops to be “life” or “life-giving”.
We are all the victims of our own invention and each one is called upon to find solutions. The only problem is believing our selves incapable of finding them. We are now free to use all Systems of knowledge objectively, sharing them without imposing our will on each other. To become objective about our lives means to understand that the institutions that govern its experience are critically important. That we are one with the governments, one with the religious activities that mark its pace, that the arena’s in which we move our bodies and the laboratories in which we explore our possibilities are ALL part and parcel of our own personal responsibility. That WE ARE ONE WITH EACH OTHER AND EVERYTHING AROUND US and acknowledge for ourselves a bond of love in conscious responsibility. That we human beings know ourselves part of each other and are willing and able to act on our behalf for the benefit of each and every individual. That we no longer allow governments, industries, universities or any other institution to run along unchecked by the objective principles of humaneness. That we do not allow gurus to abuse their power or governors to steal the taxes and use them to their personal advantage in detriment of the whole. That we do not allow abuse from anyone anywhere because life is too beautiful to do so and that we are willing to stop the rampant crime with the necessary compassion Conscious knowledge is every individual's right. Conscious action is every individual's duty.
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Sunday, 25 April 2010
Deleuze 2
Gilles Deleuze (January 18, 1925 - November 4, 1995) was a French philosopher.
Deleuze came from a long line of Continental philosophers concerned with various means of destabilizing essentialism (Spinoza, Nietzsche). At the same time each one felt there was something else to put in its place. For Deleuze it was the One-all which can be thought of as the totality of everything. This totality extends to the end of our physical universe and its conditions of possibility. Such a basic premise seems to harken to Plato and his theory of the realm of ideas and the difference between the intelligible and the sensible. Rightly so, as Deleuze feels he is overturning Platonism. In doing this he seeks to privilege the physical corporeal world by destabilizing the 'idea' of ideals. We get from Plato the impression that these ideals have some sort of stable ontological status (they're real, and they don't change). Furthermore, when they come down to physical reality they are never instantiated quite right. Deleuze saw this as a weak formulation of the real world of the virtual (his realm of ideas). For him any actualization (real physical observable world stuff) is a nexus of virtualities which are necessarily interacting imperfectly. This imperfection implies problems or areas in which the next actualization can let another virtuality intersect the previous virtualities.
On a moral/political level, Deleuze takes this idea (and a host of others) as a means of allowing him to reject Fascism in its macro (Nazi-esque) and micro (internalized capitalist) forms. He believed that we should cherish and accept the instability of the physical world and flow through the actualizations of virtuality instead of seeking to limit them. To limit and regulate them is to limit and regulate life and process. This has led some to connect his philosophy with anarchist politics.
These metaphysical commitments lead Deleuze to elaborate throughout his career an original philosophy rooted in internal difference. He constructs in his works a "non-Hegelianism" by seeking to explain ontological change in terms of immanent difference. Rather than rely upon a change of unified beings imposing wills on each other, forming coherence by reaction (as Deleuze might consider Hegel to do through his dialectic, see for instance the master-slave relationship), Deleuze scours philosophical predecessors for concepts that differentiate between external and internal causation and privilege internal causation, or power that is not divorced from its implementation. For instance, from Bergson, he is inspired by the idea of duration, a time of the body lived and self-differentiating, without reference to external beings.
This key focus of Deleuze, a unity between power and its action, can be seen throughout his more political commentaries. For instance, in Milles Plateaux, Deleuze and Guattari develop the concepts of royal versus nomad science. Royal science proceeds by the separation of power and action, and essentially a division of labor between the intellectual and the manual. Nomad science has its own divisions of labor, but maintains an integration of intellectual and manual labor. Here we see resonances with Marx's early critiques of the alienating features of capitalism and private property.
To return to Deleuze's larger project, this "productivist monism" as we might call it reflects his understanding of thought itself. Rather than focus on the idea as an alienation of lived activity, or a transcendence from lived activity, Deleuze considers the "concept" to be a point of indeterminacy between given things, the ruptures between beings that allow their change and causal interpenetration. Deleuze thus relates his theory of mind and politics to the metaphysics described earlier. The concept functions as a creation of new bonds between things, based upon bridging their virtual indeterminacies. Hence we may call Deleuze's philosophy, along with those of his predecessors Spinoza and Nietzsche, one of pure affirmation: at no instant is a "negation" in the Hegelian sense occurring, at no instant is there truly any negative transcendence or transcendence through "abstraction" occurring in the world, not even in human thought.
Deleuze committed suicide by jumping from a window in 1995 after being diagnosed with terminal cancer.
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