Diremption and
&Class*
Introductory
Dividing lines. On the
use of binary divisions in describing the self - but also as constituting the
self, the limits of the self, the world &within*: and binary divisions as part
of the description of society - the world &without*. The former divisions, we
note, describing &the self*, are reducible only if one &side* is ignored# &explained away* (&everything* is either &objective* or
&subjective*, the view from without, the view from within - is &either/or*#).
If not, if irreducible, &incommensurable*, yet co-implicating, then we must
learn to live with diremption in thought 每 as we do
in experience# Of the world &outside*, we habitually classify into groups of
selves, the grouping of selves, the divisions of
society. These divisions, if binary, are not conceptually co-implicating, but
based (like sexual difference) upon verifiable facts and differences (landowning/
landless, propertied/ property-less, working/ unemployed) in the case of
zero-sum models, or of differing qualities (white collar/blue collar,
hand/brain, assorted sexual divisions of labour) 每
and if not binary, then based upon differences quantifiable (degree of
education, wealth, ownership or social position) and resulting in multiple
strata or social gradations. Most methods of mapping society use a mixture of
the above.
*
First-off.
Diremption.
Perhaps the best &proof* of an experiential and rational-conceptual binary
divide is# to &follow one side and find it leads to the opposite term*# For
this is what happens when we follow through on such related terms as,
subject/object, subject/other, subjective/objective often amalgamated and
glossed as &in/out*, or inside/outside points of view 每 with the latter as
&finally* imagined from the inside# (this latter
imagining itself a turning of the inside into an object, and so on#). And then
continue on in loops, to infinity, to oscillation# (which,
in effect, both describes and enacts a process).
So
we become aware of the presence of the diremption
when # first, we follow one side of the (subject/object type) binary, only to
find ourselves on the other# then continue on into a potentially infinite
oscillation. An on-going process that is ourselves, our perception and our
consciousness# (of objects, others and of self, as object, as other# which
complex, while we live and are aware, is ever present, we might call this &the
Eternal Present* 每 for we are all &in one*, or &are one*# always). We might
further say that the moment we recognize the trend to infinity, is the moment
of our recognition of the role proper to the diremption.
Repetition as the hand rail of the real.
We might say:
Always subject (always object)#
So the question. Is the diremption taken as a binary relation (its description as
binary, but further conceptualized as a complex of binary terms) due to a
language feature, with binaries as part of our (hardwired) neural-linguistic
system? Or are our linguistic, logical and conceptual binaries due to our lived
diremption? Otherwise put, are the binaries used in
the description of the process of knowing due to our lived diremption
or to our genetic nature? And can these be distinguished (with one as
subjective experience and the other as objective picture or explanation, and
again, here we go, moving between the &two poles*, perhaps with &both /and*
replacing &either /or* as the best way of understanding)? So leaving us with with the diremption as constitutive
of both consciousness and its manner of differentiating its mental contents#
Which in turn suggests the diremption as the possible
origin or model of, or for, these, of how we experience them and how we
understand them (as of the basis of the experience of &time* which may then,
interestingly, in turn, be read as leading to the terms used in logic# the
&reason* we use to understand and describe things)#
So leading to the dependence, to some
degree, of all concepts, insofar as founded on oppositional difference, on the diremption. And so all difference, all
differential definition: alternatively, we might just feature a part of these
differences as cogent; the key differences that involve us, reference back to
us, as in class and gender. So showing, in part, reality (the
object, reference, empiricism) and, in part, the involvement of the viewer (the
subject). With the latter taken together with reason, mathematics,
concepts, that is, thought, qualitative and quantitative describers and their
relations (object languages)# Which in turn suggests that
these (object languages) all function at the behest of a (concrete) subject-ive point of view (until made objective by reference to a
concrete object# and made &objective* by reference to more than one subject as
witness). &Objectivity*, defined this way, is a social product. Produced
by agreement which is plural (as well as the learnt names and recognition of
things due to our rearing and experience, that is our memory).
A social world
often described as divided by two#
Which,
in this essay, means as divided by class. But not only &class*: but &class* as
a binary# Now &class* as gradation or quantitative measure or as a product of
qualitative forms of difference, is measurable or testable to some degree (we
may measure quantities of wealth or education or other indices, note the
division of labour, mental and manual, and the
&social position* accorded to the various professions). But these yield a range
of differences 每 which then may be compared with other qualitatively different
quantitative ranges, say gender or generation, or culture or religious
differences, and including matters of &race* and sexuality (&time* too is
actually a product of such a comparison of two rhythms or measures, one roughly
based on the cycles of nature, one cultural, an imposed abstract measure 每
similarly with &class* there may be a &real* element or difference, and a
cultural overlay, its measure accompanied by attendant culturally specific
connotations 每 generally made up of priority and value). Yet the binary element
of many descriptions of a society as divided by class is not about two
different qualities, but rather the division of a quantitative scale at some point
deemed to be crucial 每 to be of qualitative significance# So yielding two
halves, the line drawn before and after a given quantity of wealth or
education# Including a zero degree at the lowest level: as in the definition of
a class, by absence 每 as in &the proletariat* as &property-less*, where
property is defined as &capital* or capitalisable
objects, land, for example# (but also as the negative
definition of sex, with one sex read as lacking in a given sexual feature
possessed by the other# this latter generally being a qualitative relation on
which gender roles are then prescribed). Now whilst the sex/gender difference
is usually qualitative, pertaining of two different qualities or &primary
sexual characteristics* (unless read in the zero/sum or &have or have-not*
model), configured by sexual difference (which, physiologically-speaking, comes
in many shape and sizes) and so binary. Yet &class difference* is not
(qualitative): and so does not# Is generally made up of a quantitative
difference which then produces a binary 每 a &two class* system (where the
quantities in between 每 as in managerial or worker, share and property
ownership, or salary as wage) are left out of the account (a &restrictive
economy* of definition, typical of &classic* models). Often foregrounding the
&extremes* or poles; two parts then taken as representing the &two wholes*. In effect a tautology or nominalism of quantitative origin.
(#but not
forgetting that gender, or the social division of the sexes, too may be read as
&class* 每 as a binary model based upon the preference or preferment on one over
the other# difference hierarchisised# and the
normative ascription of types of labour).
(# or that &race*
also implies a violent classification of persons, the positing of a &different*
class of person, also thus pushed into a lower or higher class of work
depending on which position in a two term hierarchy is held, or ascribed# a
simple binarisation that reflects the &us*/other
divide of the diremption projected and embodied in
populations, with all objects/others, all those &outside* now viewed as less
than the self and its community of recognition 每 without the community element
here we are left with# the individual as psychopath, constitutionally unaware
of &otherness*# )
So
leaving us with two definitions of class, one binary, the other not# based on
the many factors that distinguish and differentiate human social life.
Firstly,
dealing with social division as binary, as &class*, as the simple reduction of
class differentiation to two (Marx and received French models of earlier
societies as &binary* in social structure, as class divided# with an inner
dynamic bequeathed by this division). This binary, in many respects, may be
read as an echo of our inner diremption
(subject/object, subject/other, subject as object, subject as other) 每 as of
our tendency to think in binaries, in contraries, in contradictions# in
&opposites*# So easily sliding from subjective to subjunctive
每 from inner wish to external ascription. Mental, linguistic,
difference, but &grounded* in (or flowing from) our diremption
and in our sexed difference (and motivated by our desire). In this sense binary
models owe one debt to diremption, another to desire.
The dice are always already loaded.
Regarding
the objective side of class relations as a mover of society, of the binary
model as explaining social dynamics (or indeed any binary as involving an
antagonism and resolution), one can only re-state, that the &synthesis* or
resolution that so often accompanies this model is religious, redemptive, not
empirical 每 in reality, in contests cultural, social, economic, evolutionary,
one side wins (and that&s that)# Any difference in terms, binary forces, a
division and agon,
that implies a &synthesis* is anyway at best a metaphysical conceit. Binarisation as
simplification as explanation is perhaps one of our least pleasant human
characteristics, at least when applied to politics or social division or
distinction (read prejudice). Where our desire is the
desire for identity (for recognition as well as distinction). &Us and
them* of course is directly in debt to the diremption
每 its generalisation into groups and to recognition
rituals (identity exchange and sacrifice).
Regarding
class and its role as change# that is, the use of a dynamic definition of class
as a means of describing society as development and transformation; this
usually involves an ideological choice regarding which difference is the &key*
difference or the ideological inference or extension of indicative or objective
features into subjunctive or subjective features 每 from facts to wishes. A good
example can be found in the critical writings of Georgy Lukacs,
where the description of class dynamics regarding the emergence of modern
Germany, as depicted in characters of the literature of the period, is spot on,
whilst the attempt to paste the two class dynamic (the &bourgeois revolution*
actually a multi-class dynamic, with the key contest being between two elites),
to transfer it, simplified, a metaphor, onto the relations of the industrial
working class and factory owners, together with other (&residual*) elites, is
misguided, metaphysical and finally in thrall to a reductive economism, and the limits imposed by a redemptive ideology
and the cynicism of a Party line#
We
might also note that if &class* may be used as indictor 每and result- of social
dynamics, explanative of ongoing social change, so too can &distinction*, or
any social difference found or deemed to be significant. As, for example, in
the social role of &generation*, so important to tribal structure and to modern
mass consumer society (post-World War 2) and also found in the impact of gender
role change; their effect on the social whole or Public Sphere, or production
of culture (popular culture, &youth culture*, sub-cultures, &women*s films* and
magazines, fashion#) as well the role of sex in employment patterns, pay
differentials and the perception of the status of work according to gender
weighting#
We
might furthermore note the political appropriation or reaction against
&emergent* differences, like sex/gender equality, and the use of these as a
rallying point for older &residual* forces or traditions# (or
racial, cultural, religious, interest groups and their &gurus*) as, for
example, used for anti-tax reasons# The modern form of the economic &class
struggle* where the dominant companies wish to receive subsidy, but pay as
little tax as possible# In effect, the &struggle* between &Big State* and &Big
Capital*# as mediated by representative institutions.
Two
examples of the modern use of class analysis as dynamic diagnostic follow#
both, incidentally, foregrounding the role or definition of class as according
to economics (with both linked to changes due to changes in technology). The
first focuses on the role of finance capital, especially in its recent virtual,
*magical*, mathematical form, as negative for society because &distracting*
capital and so destabilizing society because not playing its &supposed*
distributive or allocatory role &placing* capital
where it is required in the economy. Furthermore, this gambling with
institutional wealth by a gifted few implies that the talents of these few are
being wasted and could be better employed elsewhere# So the sensible (but much
contested) preference on national restrictions on finance capital (stocks,
insurance as play-for-profit), as taxed and law governed, and the concomitant
need for international agreements to prevent this kind of destabilizing
gambling and the disasters it may bring (2008). This means pointing to the role
of international institutions and international law as a key to future
stability and of growth. The same might be argued for the main beneficiaries of
the internet communications revolution (a new elite) and its impact on
employment (a forerunner of the negative effects of automation and the role of
AI in future production and services 每 with remarkable innovation and ambition
together with charity work being offset by tax avoidance, poor pay and
conditions and political &naivety*).
The
second example comes from the class re-differentiation of the &old industrial
working class* as a result of the long process of post industrialization: now
clearly a process over, but also merging with the new wave of digitally
inspired change in the economy (this latter a fresh blow to social and economic
stability). A differentiation that included a movement up, from the old working
class (&yuppies*, the explosion of middle management, social and geographic
mobility) and a movement down, into a new underclass (and those who feel &left
behind*) - a particular feature of &monopoly* and oligarchic market societies#
(and we further note the parallel international
development of oligarchy 每 as a global effect of global re-differentiation#
with its representatives as those professing the most nationalism#). The above
process being the prime explanation for the politics of the early 21st
century (exacerbated to be sure by economic recession).
In
the early modern epoch, from the nineteenth to the early twentieth century, the
representatives of the class structure binarised as
&bourgeoisie and proletariat*, may well have contributed to the social dynamics
of society - including on the one hand the formation of social-democratic labour parties which spearheaded the reforms of the post
war period, as well as the passage into a &state capitalist* or &neo-feudal*
state-dominated unitary model of society (as a result of the political
rejection or failure of market capitalism)# with party and assorted elites
using lower middle, working and underclass to stage a coup (where not imposed
by war and invasion). But then the same may be said of nationalism and its
apotheosis in fascism and world war# Philosophically &both* forms are informed
by a reactive Romantic ideology (as their populist avatars are today). Forms of
identity (national, class) now augmented and, in times of plenty, attenuated by
a third expression of identity or self, one (in its mass cultural form) new and
constitutively foundational to modern societies, consumerism (the true basis of
mass society and the stability of its institutions, including democracy).
*
So,
as a matter of &quantity qualified*, this manner of class binarisation
(despite being the product of the thought of the social) is, nevertheless, not
the same as the irreducible binary divisions of the diremption
that we find in the social sciences or humanities (economics, sociology,
anthropology etc): for example, the differences of
calculated versus &gift* exchange, of equal exchange versus assertive or
unequal exchange - all incommensurable differences that are due to the
operation of the diremption repeated throughout human
culture. This operation is a division made from the internal division of
subject and object, from the difference of the subjective point of view and the
objective point of view (but also of subject/object and object as other and so,
in turn, potentially as self 每 and so we begin again#). This difference, the diremption, has a foundational influence on identity 每 and
we accordingly find that all aspects of our identity, including &class*
position, are also divided according to the diremption.
Class as difference, as distinction, as degree, as position in a pyramidal
hierarchy, etc., based upon production, wealth, learning, social position,
etc., and all the fine gradations between 每 including the family and generation
as &class* structures (in many cases changes apparently due to, or apportioned
to, class, were in fact due to generational difference#). All these potentially
objective (empirically verifiable) criteria define subjective identity which is
however only manifested in personal experience as &belonging* or felt
association (but which may indeed be completely different to the object side
description). The same may be said of gender roles and sexed physiology, the
first as felt, lived experience (of whatever association) and the second as
performing a &class-like* differentiating function; dividing the sexes into
normative socio-economic roles, from structural patriarchy- where difference is
encoded in law as well as custom, to structural prejudice - where all are equal
in law but still prey to residual customs; so not, which gender (legally)
dominates the whole: but, which gender dominates what structure or institution
in society# (see also sister article, &Diremption and Gender*). Either-way the &diremptive difference* runs through and so re-divides all
other manner of distinction, all other forms of classification. So again, as
with the oscillation found to be infinite taken as a proof of the diremption as constitutive, here again we also find the
unavoidability of the diremptive division into two 每
as well as the alternation between the two, as the reliance of one upon the
other, its unsaid, its prior, as well as following, necessity, exerts a gravitational
force#
Indeed we may
define gender as &class*, as distinction and/or position, when ordered into a
hierarchy# Included here is an option for reclassification as &social
difference*. In this case sexual difference (nature, body) leading to social
differences, role apportionment and hierarchical placement# (culture,
mind). So making it possible to envisage a &compound* class;
a social identity formed by a combination of differences and indices: gender,
generation, ownership and wealth, type of labour and
social position, education and culture (distinction, &cultural capital*) &race*
and sexuality - as well as other, more personal, chosen identity propositions
(&life-style*).
Once
we move away from one simple mode of definition of class, then we are able to
map the range of distinctions and difference making methods a society has, from
actual differences (labour, possessions, ownership,
education, access to culture, position, power), to imaginary ones, (degrees of
recognition and &hierarchy placing* according to preferred criteria, &ours are
the best*, therefore# &we are higher*# &more deserving*, &more entitled*# &more important*# etc.,
etc.,). Now the former is objective, whist the second
is identity based, subjective, so again this division leads us to the division
proper to the diremption (with our individual &take*
on actual differences as their subjective moment, and the examination of our
experiential, felt self-identifications as their object-ive
moment#).
Secondly,
we have difference as source of the dueling pair, contrastive and
complimentary, us and them, difference from others as &distinction* together
with community as group difference (the former usually taking place within the
frame of the later; as with generations within a family or workplace,
competitiveness within the peer group). This is also the difference of
competition and co-operation. Of competition within and without groups (between
groups); the latter form of competition itself requiring co-operation, which
fact again does not negate inner differences as a form of competition proper to
intra-group relations. Survival, at times, too requires competition# at times
co-operation# The human ecology of balance# for survival requires that we know
when to use which - and in what combination. Commentators (historians,
philosophers, sociologists, anthropologists and their political followers) have
often erred on either side when it comes to deciding which is more important
(as in the State/Market opposition in politics); nowadays, as the result of
cumulative research, they are more likely to view human evolution as a
combination. Now as competition: now as co-operation. However politics may also
proceed to politicise this difference, then to reify
it, fix it into a divisive dogma, divorced from all relation to reality (this
is perhaps the sign of a politics that will fail the sociality it represents
and so imperil its future#).
Distinction
as competition may indeed destabilise society (or
city, tribe, group, family) if pushed too far (especially if &competition* or
&distinction* is a figure for race or religion and prejudice 每 or just the
cover for the ambitions of an individual)# The history of democracies, of
representative government, as of self-government and the history of city
states, attest only too well to this (the long history of this experiment, the
Greek city states, early Rome, late medieval cities to the Renaissance and the
Reformation, may be augmented by the short history of capitalism and its trade
cycle, featuring the crises of the 1840s, 1870s, 1930s and 2008 on# as economic
challenges and unprincipled individuals join forces to exploit class, cultural,
and religious differences to the detriment of representative government).
Otherwise competition may be a spur to growth and self-motivation# Cooperation,
however, is seen as crucial in times of crisis 每 when we often look to the
State to solve problems civil society cannot. But these latter measures may often
become a drag on production if overdone; if too bureaucratized, too burdened
with options for corruption and inaction (&gate-keeping*, &rent-seeking*
together with lazy or fearful &jobs-worth* refusal of initiative and action).
Which in all modern societies it usually is# Also in times of crisis,
cooperation, or solidarity, communal &sameness* or belonging (mutual
recognition) may not be extended to all, in a divisive from of distinction, an
&accursed share* may be designated# a scapegoat found, by means of which the
rest may be united# (by means of the sacrifice of which - read, the destruction
of which - the rest may be united, and not only through an assumed normative or
coerced collective identity, but also by terror, by fear# as we witness what
happens to those designated as &other*# and cower).
For
the idea of &the other* and its exacerbation into a kind of paranoiac, &sublime
negative*, as &the Other* plays a role equally divisive and uniting: divisive
with respect to the division inserted between members of a community separated
into those &inside* and those deemed &outside* - effectively a casting out of
those &othered*; uniting of a community divided, by
means of an external enemy, or by some part of itself deemed other# Just how
extreme this may become (ranging from a negative press to a full blown pogrom
or &ethnic cleansing*) depends upon the nature of the group or community and
the scale of the situation, and the kind of politics 每and politicians- involved
(most kinds of politics seems to require an &other* of some sort, those deemed
responsible for a given problem, but the most cynical form involves the
abjection of an entire community as the Other, as responsible for all ills 每
including those structural to society or humanity, and so, in effect,
constituting a universal scapegoat). But whatever degree of othering involved,
it is always identity-based# with a positing (assertion) and recognition of
&the Same*, of the &same interest*, of &saming* as
one key to co-operation, the positing of one kind of community as overriding
other differences, an overriding which being irrational involves much emotional
investment (as in the example of the emotional charge that accompanies the
change of old enemies co-operating# an emotional expenditure which changes
identity, as Other becomes the Same and enemies become brothers and sisters#).
Opposed to all forms of new community however, are their newly minted others; a
binary made absolute, metaphysical and superstitious, as &the Other*. Classifications are changed and classes united by
the assertion of a new binary identity. In effect the everyday oscillation of
self and object/other (which implies empathy and recognition) is foreclosed in the case of a specific group (or
individual) designated the Other.
Needless to say#
this &outside-ness*, like all posited outside-ness, not least the Absolute
Outside (of, say, &eternity*) is made up of our interior, in this case all its
negatives, its taboos and bad feelings, resentments, are collected together and
projected out onto an-other - just as its opposite, the experience of the
sublime Other, gathers all our positive fantasies and projects them,
personifies them, as in the presence of a god). Childhood sufferings and
parental projections (memory and hyperbole) doubtless play a key role in these,
as perhaps in all other (sic) such, associations (whether negative or positive
每 whether offering demons or gods).
However,
diremption as a very different kind of division,* for
the division between the (assertive) identity of the subject, which plays the
key role in the comments given above, and the (epistemological) description of
the object, is also a part of the social sciences, as of thought and
philosophy# (together with the arts, another realm of
human culture which is also dirempt). Indeed the
subjective-assertive, objective-descriptive difference can be found even in
such philosophical conceptual differences as: particular/general; use/mention;
fact and value or &is* and &ought*. In sociology and anthropology, the diremption most dramatically manifests itself as the clash
or combination of gift and commodity types of exchange (or their representation
in theory), or of irrational, unequal, assertive, subjective forms of exchange
with rational, &equal*, objective exchange; the twin realms of &identity
exchange* or self-assertion and scientific description. In the arts this
difference is simply present as subjective and objective point of view: the
latter, &Object Right*, governing the representation of hierarchy, priority and
power (top left corner, its diagonal, and clockwise in three dimensional
space); the former, governing the depiction of narrative (left to right in some
cultures, right to left in others, usually echoing script direction# although
globalization has accentuated the trend towards the left to right form of
script direction and narrative depiction). In the &hard* or physical sciences,
this difference is present in the difference of classical field theory
(continuous, uniform) and quantum physical (dis-continuous, perspectival,
positional) as representing our purported collective objectivity and our
&subjective*, collective, species point of view - with the latter,
surprisingly, winning the empirical battle# (In mathematics too, we may find in
Gödel*s Proof, the unequal contest of specially designed &restricted*, object
languages and the subjective &general* creativity of natural language#).
Here
we should note the conceptual role of the social sciences, often by means of
the median role of economics, as giving content to the notion of class (or
socio-economic classification) and describing the role of the resulting sense of &distinction*,
of difference# of identity# as objective - as # science (abetted by
Structuralism and Functionalism, as well as Marxism, as forms of objectivism).
And the &return*, over many decades, of the experiential dimension of these# of
who we think we are, and the relation of this then to the various definitions
of class# our acceptance or rejection of these 每 often an irrational, emotive,
&contrarian* matter.
The
object side, self as object, provides the collective, institutional, or
&objective* definition or description (often based upon a specialised
object language or professional jargon): the subjective side, our experience as
individuals (but also generalizable into a collective or community) provides
the basis of our belonging, our assertion of self-definition or
self-description (they need not be the same). &Class* names these differences#
From big, &social class*, to small, a &touch of class*. But, as noted, as
&classification*, it also names other differences too, other ways of dividing
the social spectrum (gender, generation, culture and &race*) and so perhaps a
differentiation also as much due to the diremption as
constitutive of our subjectivity (with its reliance on linguistic or conceptual
binaries), as to the nature of the object 每 (but then we remember that the diremption also plays a role in constituting the
object#)#
Likewise,
from the perception of class (or of gender) to the function of this perception
(of class or other difference) as its role in society or community (of
belonging or recognition as Same) and so to the actual effect of this belief#
we again reenact the motion of the diremption from
subjective experience to objective description, here with the later as
demystifying, scientific, explanatory. Similarly with religion, where
subjective belief is generally not objectively verifiable (and, as with other
forms of identity assertion, often deliberately at odds with objective fact),
but its effects are beneficial in terms of cohesion (collective or community subjectivity,
mutual recognition, mutual aid) 每 or, conversely, destructive if a cover for
the interest of a violent and intolerant group (usually a minority of those
they claim to represent). However, the critical or objective step is itself the
product of a point of view: by step, a collective point of view (constituting
&objectivity*) is a &collective subjectivity* of thought and witness (legal,
medical, scientific); and then, individuated, a &purely* subjective
experiential step, with this experience of verification taking place in the
individual, for the individual (and, even more particularly or concretely,
embodied or contextual# as where and when, as well as who?).
We might note that
something happening &for* us, may carry two meanings: as before us or for us
(*to us*) as experienced by means of our perceptions (our present, as usual,
motivated by our memory, our past) 每 the object in the subject, by which means
we coordinate with &the Real*; and, secondly, as informed by our expectations
and our desires, &for us* as reality apparently providing what we want (perhaps
showing a trace of animism or existential centrism) as our point of view#
subjective, actively &prompting* the object (again, our present as motivated by
our past, but this time by our desire of the future become our desire of the
present). Degrees of subjectivity (like the duration of time) &distorted*,
elided or created by desire#
So
the objective side becomes subjective when we ask the question &who sees*? Here
we are moving from community to individual, from object as &objective* (defined
by plural witness or empiricism) to the perceiving subject as subjectivity (our
experience of the object) or assertive subjectivity (if the object is
&distorted* by our emotions). Conversely, the subject of belief, in turn,
becomes the object of another*s perception (or the inward, self-conscious,
perception of the self, where we &see* our self as other, as object) of self
now considered as object# Stages or loops natural to the diremption,
but usually occluded or lost in either empirical science (where subjectivity
and contextual embeddedness often disappear) or fervent belief (where reality
itself, the object, disappears). Blind spots we see in the perennial
re-warmings of the debate between &idealism* and &materialism* where we also
find the same restriction to a one-sided nature, a denial of the other half of
human becoming in order to constitute and enforce a picture of a limited and
fixed being (in effect the desire for an easily managed monism). Thus the
subjective or concrete, particulars are usually excluded in the process of
&object making* (or production of &Truth*) as its &blind spot*: whilst in
belief as experience (and what identity does not carry some beliefs as among
its fundamental &identity propositions*) excludes the object stage if contrary:
objectivity, in turn, is often inimical to beliefs (as to the emotive, ecstatic
or cathartic side of aesthetics, as to the embeddedness of the subject 每 at
least until quantum theory). Again a double exclusion which shows one step in
the diremption foregrounded, and at what cost, what
exclusion, what restriction (yet, it must be noted, the &general view*, as a
&general economy* is itself always also restricted in some manner 每 we may have
our cake and eat it, but not at the &same time* 每 rather as a process of
oscillation, perhaps a little like the concept of &hermaneutics*,
of knowledge as (an unfinishing) process, rather than
closed-off or finished event). Being is always undermined by Becoming.
*
Conclusion.
So with an awareness of the diremption taken as a kind of method, both sides,
&subjective* and &objective*, together with their resultant oscillation, can,
and indeed must, be put into play. A case of
&both-and*, where the two sides combine, but without synthesis, and featuring
their contradiction rather than overcoming it (as in the conflict of actuality
and imagination, of the difference of real and imaginary identification# and of
theory and experience, belief and function, involvement and distance, etc., etc#). So showing the dissonance proper to the relationship
of the first hand world of experience and of second hand or received knowledge
(with the former relying on the latter for recognition and the latter upon the
former as site of perception and presence). &Put into play* would, of course,
include, the passage of subject and object moments through each other# a
feature of the diremption as process which gives
&oscillation*: where any subject position (&in*) examined immediately becomes object
(&out*); and in the same way, every objective analysis must finally be borne
by, experienced, by a concrete imbedded subject# The experience of social
difference and its description and normative ascription from without# The
former becomes as (if) seen from without, and the latter &subject to* its actualisation as from within a concrete point of view# With
these in turn becoming object embedded in a subject and subject as object in
question# (with these in turn# (with these#)#). So on
infinitum: oscillation. A &method* whose moment of &truth* lies when it touches
infinity# (the avoidance of this constituting the
comforts of &ideology*).
*
Copyright Peter Nesteruk, 2022