Hi. How Can You Help Me?

September 3, 2013

Schizophrenics are useless to Western Civilization.  I don’t write that in haste either.  I can’t hold a job.  I sit around by myself all day, play piano, make art, play video games, cook, read, eat, sleep, cry.  The Capitalistic thrust of the human human spirit is born from our epistemological tools to manufacture technology (that which makes something more efficient).  Whether it be as profound as the development of language, or as complex as the UPS’s implementation of GPS within a logic pipeline to push a piece of merchandise into someone’s home quicker, people seem to have an obsession with utility.  This obsession is crafting a lens for humanity that refracts only the social / cultural / economic utility of what’s ‘out there’ into the mind (If you disagree with me on this, try to find something meaningful that does not serve some socially relevant function).  With the small percentage of wealth (both financially and socially) that is ‘up for grabs’ in today’s global ecosystem,  people seem to look more into the utility of each individual.  In the case of the Schizophrenic, there is no utility there, hence no respect.  People will look right through you, ignore you and neglect you until you feel like you can walk through walls like a ghost.

“The limits of my language are the limits of my world.” – Wittgenstein

Actuality has little to do with making sense and more to do with accepting nonsense.  Making sense is an activity that operates with 4-dimensional syntax and grammar (usage).  Logic (syntax and grammar) is a sequential (time) contextual (space) analysis – it is the rules “behind” making sense.  The limits of these rules – their boundaries – confine a sign and separate it from its context of signs, charging the symbol with meaning through its usage.  Logic gives form in an otherwise “undifferentiated mass of organic sensation”.  Without the form of a sign, it would have no meaningful content, but would rather be a powerless shape in a context of sameness.  There is a logical limit on the expressive power of languages.  What is beyond these limits is nonsense.  That is not to say that it is insignificant, but rather inexpressible.  The nonsense is something logic cannot limit.  It is either an infinity or a paradox that dissolves logic and all hopes of making sense.  The causal (sequential) way of interpreting the world is an active way of interpreting the world.  The passage of time is continuous, flowing and progressive.  Growth and decay are continuous, fluid movements.  This way of thinking of time, as Smithson pointed out, is a practical, active way of thinking about time, but has little to do with the impractical actuality of time – the present.  The present is unobtainable by any logical means.  This does not necessarily entail that it is unlimited, infinite and void.  (which Smithson might ascribe to the present)  But if time were a place where events happened, the active (logical) event would cease to happen as soon as it happened.  The present – the actual – is a space without limits… it is a space apart from logical (limited) expressive meaningful space.  It is an incomprehensible infinity of possibilities where there is no correct or incorrect.  It is a meaningless context of sameness… unobtainable.  The present is inactive.  There is no movement in an instant of time.  It is a pause between the future and the past.

The future criss-crosses the past in an unobtainable present.”  – Smithson “Quasi-infinities of a Waning Space”  Logic cannot obtain the present.  Feeling cannot seize the present.

The inactive present avoids logic and experience because it has no limits.  What we experience is the future criss-crossing the past.  This is an active, expressive time with limits that change.  It can be mapped.  Progression and evolutionary notions of time turn into logical (epistemic) tools to map action.  This time makes sense.  Using this time, the world makes sense.  Without this active time, there is no sense to be made.  It is, as Smithson suggested, an infinite void of sameness – no limits – no form – nothing to make sense out of.  Logic requires active, continuous time.  It is fundamental to thinking.  This is not to say that all of our provisional theories are wrong.  They are correct.  But they are only correct because they are within the limits of logic.  There is no correct or incorrect outside the limits of language and logic.

The interpretations of actuality have infinite possibilities, none of which are correct or incorrect.  There are historically contingent provisional theories built on logical, fallible foundations that cannot be proven correct or incorrect because the foundation (axiom) floats without context.  There is no map of the map.  The world described is limited by the epistemic tools at hand.  The world felt is limited by the glass (sensing) body.  The nonsites eliminate the body from setting up limits, to let the world set the limits.

We can know “why”.  Knowing “why”, though, suggests Believing in “why”.  I’m not talking about believing in the reasons for an expressive act, but rather believing in “why” itself.  Asking why is calling upon a greater power to explain expressive actions.  Call it whatever you want, but when I spill a cup of coffee on the floor, I certaintly don’t ask the cup, the coffee, or the floor why that happened.  I ask Why.  The “cup”, “coffee” and “floor”, as I understand them through deductive and reductive essentialist concepts revised throughout history, might be used to answer why.  But I would be answering only that which can be answered.  The actual is a mystery.  The actual seems to penetrate the body with physical power and little else.  Culture has destroyed reality.   It’s a necessary adaptation, so I’m not too angry about it.  All is words.  The world is interpreted the way a novel is.  The actual world is lost in a “life or death” interpretation.  Categories become created from criteria.  New parameters are created and the interpreted world opens up into more complexity as each parameter is employed.  People ontologize when they decide to wake up in the morning.

I don’t understand the world.  I understand understanding OF the world.  My body feels.

Maybe, if you listen to this collision of genre’s in this song I made and ask “why”, you’ll understand that you’re asking a god to answer your question.  You’re praying to “why” if you take up that task.  The music becomes disintegrated into a prayer of reasons, rather than a celebration of life.  (not that it’s a good song.  I’m just using this time to point something very simple out to anyone who reads this.)

Enjoy:

Good Habits

Some thoughts on Cybersemiotics:

“Peirce operates with a triad composed of a sign vehicle (the Representamen), an Object (a certain aspect of reality), and an Interpretant that is a more developed sign in the mind of the perceiver/observer/communicator. These three categories were so basic that he called them Firstness, Secondness and Thirdness… In the sign process, Representamen is first,
Object is second, and Interpretant is third. In Cosmogony, mind is first, matter is second, and evolution is third. In cognitive psychology, perception is first, experience is second, and understanding is third. Ontologically, chance is first, mechanical law is second, and the tendency to make habits is third. Peirce defines his Firstness as a chaos of living feeling with the tendency to assume habits.”

– Soren Brier, Cybersemiotics: Why Information Is not Enough

In Pierces semiotic Triad, the symbol is Primary – the representaion of an object. As one assumes this primacy, the open ontological chaotic “system” becomes a closed system upon evaluative parameters. Within this closed system, a triad can be developed between the representation, what it represents, and the interpretation. Although, the object it represents is in many ways outside of the triad. I think the object must take on a purely denotative (“topographical”) role, and not an ontological role. So, most of the object becomes lost in the system. Also, at another corner, the interpreter takes on another role where certain aspects of it become lost in the evaluative importance of the symbol. The symbol becomes full, where the others become partial. The system already has within it possibilities of other systems, as well as the possibility of merging these systems through cybersemiotics.

The interesting thing about systems, I’ve found, is that they are analagous to different types of lenses – The lense of our eye to the “lense” of an electron microscope.  As with our eyes, when we focus on a single point in space, the point is of primacy as everything else becomes peripheral. Focul Points and periphery seem to be the general problem of all human enterprises. The steroscopic vision is unnatainable. It can only be attained through transrational means, where the focul points merge with the periphery in equilibrium. The only way to eliminate evaluations, isolated systems, high and low probability, plausibility and implausibility is to eliminate the current paradigm of rationality and go beyond it, but not without it. That is, if you’re not shooting at pragmatic targets, but at a chaotic ontological “totality”.

Though, ontology will never be total as it will always be reduced to mnemonic metaphors.

Sub-symbolic and pre-logical neural networks – the organic matter of the brain, in other words – in a few fancy terms is, what I think our linguistic and logical (meaningful) faculties emerge from. These neural networks are physical structures in a (cybernetic) autopoietic (automatically produced) feedback loop with perception. They are considered foundational to perception, even. For instance, the nerve endings in the eye (the retina) process light into perceptual information by transforming light into a digestable nerve-compatible material, that the optic nerve sends to nine nuclei that relay this information into the visual cortex which actually makes the initial signals from the optic nerve more complex. This example, I think illustrates how nerve digestion and processing of light is an increasingly complex process that is a pre-logical, sub-symbolic material process. After the additive complexity within the primary visual cortex, it becomes even more complex as the brain, through neural communication and organic mutation, processes the perception with hyper-complex (cannot predict it mathematically) logical and symbolic faculties. This hyper-complex structure of “buzzing” neural networks become meaningful only to the extent that “difference makes a difference”. What this means, I think, is that meaning is not something that nerologists will find in the brain. It is emergent from neural networks – but these neural networks are a historically continual process; meaning that there is never a physical gap in the evolution of bodies (and brains).

Evolution is a continuity that never ceases, in other words. Neg-entropy is an explanatory tool that combines thermodynamic entropy with informational entropy in hopes of creating a new evolutionary theory that combines matter, energy, and information. (Soren Brier) Meaning, then, under this theory is understood to be a methodological combination of Cybernetics, Neurology, thermodynamics, linguistics (particularly Wittegenstein’s language games), and semiotics in a field called, Cybersemiotics.

So where, how, and when perception becomes meaning, can only be answered partially right now, I think.