thesis:book-journals:visible-invisible
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thesis:book-journals:visible-invisible [2018/06/30 16:59] avnerus |
thesis:book-journals:visible-invisible [2018/08/27 15:41] (current) avnerus |
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| Each 'being' is a 'displacement' of other past or future 'beings', not the negation of them, so in reality the fissure is deeper than what fills it. | Each 'being' is a 'displacement' of other past or future 'beings', not the negation of them, so in reality the fissure is deeper than what fills it. | ||
| * Sartre quote that I don't understand. (54) - But should refer to Sartr'e definitions: | * Sartre quote that I don't understand. (54) - But should refer to Sartr'e definitions: | ||
| - | Being-in-itself: refers to objects in the external world — a mode of existence that simply is. It is not conscious so it is neither active nor passive and harbors no potentiality for transcendence. This mode of being is relevant to inanimate objects, but not to humans, who Sartre says must always make a choice | + | - Being-in-itself: refers to objects in the external world — a mode of existence that simply is. It is not conscious so it is neither active nor passive and harbors no potentiality for transcendence. This mode of being is relevant to inanimate objects, but not to humans, who Sartre says must always make a choice |
| - | Being-for-itself (être-pour-soi): The nihilation of Being-in-itself; consciousness conceived as a lack of Being, a desire for Being, a relation of Being. The For-itself brings Nothingness into the world and therefore can stand out from Being and form attitudes towards other beings by seeing what it is not. | + | - Being-for-itself (être-pour-soi): The nihilation of Being-in-itself; consciousness conceived as a lack of Being, a desire for Being, a relation of Being. The For-itself brings Nothingness into the world and therefore can stand out from Being and form attitudes towards other beings by seeing what it is not. |
| Back to Merleau-Ponty, there's no pre-reflective cogito, there's no subject - What am I? I am the negation of this consciousn experience of 'things'. I am nothing. My identtiy that is my thoughts, my body - those are only at a close distance to the nihalted self. Exterior being. | Back to Merleau-Ponty, there's no pre-reflective cogito, there's no subject - What am I? I am the negation of this consciousn experience of 'things'. I am nothing. My identtiy that is my thoughts, my body - those are only at a close distance to the nihalted self. Exterior being. | ||
| The world being is a prelongation of the body. Coextensive with consciousness. | The world being is a prelongation of the body. Coextensive with consciousness. | ||
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| * Hmm what does that say about free will? Some video about answers from the previous book [[https://www.youtube.com/watch?v=gIOU0VnocKw|here]] | * Hmm what does that say about free will? Some video about answers from the previous book [[https://www.youtube.com/watch?v=gIOU0VnocKw|here]] | ||
| * **Pages 65-68** Speaking of how we can infer //Nothing// from //Being// and //Being// from //Nothing//. In a pure manner, being is flat. no densities, or ranges of being. Nothingness is absolute. but eventually we discover that it is only in principle and "For itself is encumbered with a body, which is not outside if it is not inside, which intervenes between the For Itself and itself." - But these are all higher level speculations and significations that do not contradict the initial truth of absolute positivity and negativity - //Being and Nothingness//. | * **Pages 65-68** Speaking of how we can infer //Nothing// from //Being// and //Being// from //Nothing//. In a pure manner, being is flat. no densities, or ranges of being. Nothingness is absolute. but eventually we discover that it is only in principle and "For itself is encumbered with a body, which is not outside if it is not inside, which intervenes between the For Itself and itself." - But these are all higher level speculations and significations that do not contradict the initial truth of absolute positivity and negativity - //Being and Nothingness//. | ||
| - | * **Page 71** - About //The Other//, - There is a criticism of Sartre's view of the other as some transcendent thought or concept. This is a solipsistic view of alterity. I am a 'thought', a 'consciousness' (A subject), this is my only access to the world, and the others are my double that I have no access to. In fact - This is an //"Ambivalent or labile relationship with the other -- in which, moreover, analysis would rediscover the normal, canonical form, subjected in the particular case to a distortion that makes of the an anonymous, faceless obsession, an other in general.//" ** This sounds like Stranger Fetishism. ** | + | * **Page 71** - About //The Other//, - There is a criticism of Sartre's view of the other as some transcendent thought or concept. This is a solipsistic view of alterity. I am a 'thought', a 'consciousness' (A subject), this is my only access to the world, and the others are my double that I have no access to. In fact - This is an //"the ammbivalent or labile relationship with the other - in which, moreover, analysis would rediscover the normal, canonical form, subjected in the particular case to a distortion that makes of the other an anonymous, faceless obsession, an other in general.//" ** This sounds like Stranger Fetishism. ** |
| * There is an explanation of this in the book //Understanding Existentialism//: | * There is an explanation of this in the book //Understanding Existentialism//: | ||
| * | * | ||
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| * This recognition, of ourselves as visible and the other seer, emphasizes the fact that we are actually visible by another, that we interact through this flesh with another. This gives meaning to our movement, our action. //"henceforth movement, touch, vision, applying themselves to the other and to themselves, return toward their source and, in the patient and silent labor of desire, begin the paradox of expression"// | * This recognition, of ourselves as visible and the other seer, emphasizes the fact that we are actually visible by another, that we interact through this flesh with another. This gives meaning to our movement, our action. //"henceforth movement, touch, vision, applying themselves to the other and to themselves, return toward their source and, in the patient and silent labor of desire, begin the paradox of expression"// | ||
| * The //paradox of expression//, according to [[https://ndpr.nd.edu/news/tracing-expression-in-merleau-ponty-aesthetics-philosophy-of-biology-and-ontology/|this book]] is the fact that //"that which the work seeks to express (the expressed) does not preexist the act of expression"// - Maybe he means that the expression is a result of our fleshy interaction with the other, saying something about us, but triggers something different once expressed. | * The //paradox of expression//, according to [[https://ndpr.nd.edu/news/tracing-expression-in-merleau-ponty-aesthetics-philosophy-of-biology-and-ontology/|this book]] is the fact that //"that which the work seeks to express (the expressed) does not preexist the act of expression"// - Maybe he means that the expression is a result of our fleshy interaction with the other, saying something about us, but triggers something different once expressed. | ||
| + | * There is also a felshy vocal interaction , even if the voice is different or even the language, we recognize the physicality of the voice, the breath, the throat - it also expresses. | ||
| + | * **Page 145** - Starts the discussion of the relation between the //flesh// and the //idea//. | ||
| + | * First regarding the development of the body as a seer - //"the seer is being premeditated in counterpoint in the embryonic"// - if I understand correctly, the body becomes a seer because it is of the fleshy element, it develops (evolution?) this ability because it is of the world. There is [[https://www.parrhesiajournal.org/parrhesia24/parrhesia24_lymer.pdf|criticism]] about this neglecting the role of the carrying mother in inter-corporeal development. | ||
| + | * Merleau-Ponty speaks of our power to shift attention, the gestalt, pivoting the flesh, that is the mode of the thought and the idea. //The little phrase// in the [[https://en.wikipedia.org/wiki/Vinteuil_Sonata|Sonata]] in Proust's //In search of Lost Time// that is associated with love. That is the invisible that is founded on the visible, intersects with the flesh. They owe their authority to the sensible. The idea is //"not an absolute invisible, which would have nothing to do with the visible. Rather it is the invisible of this world, that which inhabits this world, sustains it, renders it visible, its own and interior possibility, the Being of this being. | ||
| + | * Perhaps the idea is our intrinsic state of a fleshy interaction with the world, not the interaction itself, but the change of our intrinsic state. | ||
| + | * In any how, what is the experience of VR? Is it between the visible and the invisible? The experience of music is a carnal experience that triggers the invisible. VR is an embodied experience. What about playing a game? This is about the **techno-flesh**. | ||
| + | * In my theory, there is a difference in our capacity for transformation that is dependent on the corporeality of the situation, of our interaction and participation. And social transformation depends on inter-corporeality. | ||
thesis/book-journals/visible-invisible.1530377954.txt.gz · Last modified: 2018/06/30 16:59 by avnerus
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