{"id":6052,"date":"2023-02-09T08:00:00","date_gmt":"2023-02-09T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=6052"},"modified":"2022-11-25T21:05:17","modified_gmt":"2022-11-25T21:05:17","slug":"%ef%bf%bclooking-at-michael-millermans-chapter-2022-on-strauss-and-dugin-part-5-of-10","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=6052","title":{"rendered":"\ufffcLooking at Michael Millerman’s Chapter (2022) “…On Strauss and Dugin” (Part 5 of 10)"},"content":{"rendered":"\n

0080 How about an example?<\/p>\n\n\n\n

Consider a claim by Spengler, mentioned earlier.  According to Strauss, Spengler states that the task of philosophy is to understand various cultures as expressions of the soul.<\/p>\n\n\n\n

0081 Does this go into a nested form?<\/p>\n\n\n\n

The actuality is various cultures2<\/sub><\/em>.  The normal context is expressions of the soul3<\/sub><\/em>.  The potential is understanding1<\/sub><\/em>.<\/p>\n\n\n\n

Here is Spengler’s suggestion.  It fits well into the archeomodern groove.<\/p>\n\n\n\n

\"\"<\/a>
Figure 04<\/figcaption><\/figure>\n\n\n\n

0082 Now, let me try a variant.  Historicism explains expressions of the soul (including philosophy) in terms of the cultural dynamics of the time.<\/p>\n\n\n\n

The normal context is explains3<\/sub><\/em>.  The actuality is expressions of the soul2<\/sub><\/em>.  The potential comes from cultural dynamcs1<\/sub><\/em>. <\/p>\n\n\n\n

\"\"<\/a>
Figure 05<\/figcaption><\/figure>\n\n\n\n

0083 Does this bind very well?<\/p>\n\n\n\n

I don’t think so.<\/p>\n\n\n\n

Spengler’s idea binds well to archeomodernity.<\/p>\n\n\n\n

Historicism does not.<\/p>\n\n\n\n

0084 Archeomodernity is a trap, in the same way that a receptor is a trap for its substrate.  Spengler’s claim is a suitable substrate.  Historicism is not, unless the substrate alters the binding site through irreversible degradation.<\/p>\n\n\n\n

What do I mean by that?<\/p>\n\n\n\n

0085 Compare the way that each nested form binds in the realm of thirdness.<\/p>\n\n\n\n

\"\"<\/a>
Figure 06<\/figcaption><\/figure>\n\n\n\n

Surely, Spencer’s claim intuitively binds to both sides of the groove, while historicism does not.  Expressions of the soul3<\/sub>appeal to faith3<\/sub> as well as to human thought3<\/sub>.  Determining an explanation3<\/sub> does not.  Faith3<\/sub> does not want empirio-schematic “explanations”3<\/sub>.  Plus, scientific explanations terminate inquiry3<\/sub>, and therefore, human thought3<\/sub>.<\/p>\n\n\n\n

0086 What do modern experts desire?<\/p>\n\n\n\n

They desire to terminate inquiry with scientific models (explanations) that account for observations and measurements of phenomena.<\/p>\n\n\n\n

0087 What about a comparison in the realm of firstness?<\/p>\n\n\n\n

Take a look<\/p>\n\n\n\n

\"\"<\/a>
Figure 07<\/figcaption><\/figure>\n\n\n\n

0037 Understanding1<\/sub> from Spengler’s claim, does not match understanding1<\/sub> from Anselm’s slogan.  However, since Spengler’s understanding1<\/sub> is philosophical, rather than scientific, its potential coheres with Anselm’s use of the term.  <\/p>\n\n\n\n

At the same time, understanding1<\/sub> from Spengler’s claim may not satisfy Descartes’ desire for individual realness1<\/sub>.  But, it1<\/sub>does not terminate the presence, inherent to I am1<\/sub><\/em>.  <\/p>\n\n\n\n

0088 In contrast, the naming of cultural dynamics1<\/sub> makes understanding1<\/sub> irrelevant.  Cultural dynamics is a term belonging to a specialized disciplinary language.  The term gives the impression that viable mathematical and mechanical models account for observations and measurements of cultural phenomena<\/em>.<\/p>\n\n\n\n

Of course, mathematical and mechanical<\/em> models focus on actuality2<\/sub> and ignore normal context3<\/sub> and potential1<\/sub>.  Anselm’s understanding1<\/sub> requires all three categories.  So, cultural dynamics1<\/sub> is not compatible with Anselm’s understanding1<\/sub>.<\/p>\n\n\n\n

Even worse, the impression that models of cultural dynamics1<\/sub><\/em> increases understanding1<\/sub><\/em> (in Anslem’s sense of the term) degrades the archeo- side of the groove.<\/p>\n\n\n\n

0089 Similarly, if the term, “cultural dynamics”, belongs to a specialized disciplinary language, not known to average blokes, then the potential of I am1<\/sub><\/em> extols the expert, in contrast to the plebian.  Theoretically, the expert is Cartesian, with an unlimited will <\/em>(I am1<\/sub>) to know<\/em> (I think3<\/sub>)   In short, expertise3<\/sub> emerges from the potential of the expert’s will1<\/sub>.<\/p>\n\n\n\n

But, since normal contexts follow the logic of exclusion, most modern experts<\/em> are satisfied to be the only person in the room with a model that no one else can argue with<\/em>.  So, it makes me wonder whether the potential of cultural dynamics1<\/sub><\/em>serves to disengage the purity of will<\/em> implied by Descartes’ slogan, thereby degrading the -modern side of the groove.  Experts do not have an unlimited will to know, because… well… they are satisfied with what they know<\/em>.<\/p>\n\n\n\n

0090 The Western version of archeomodernity is a receptor.  That is why moderns (and especially, so-called “postmoderns”) despise it.  Indeed, the social sciences tend to degrade it.  Social science explanations do not bind well to the groove.  Consequently, the social sciences are inexplicably dissatisfying.<\/p>\n","protected":false},"excerpt":{"rendered":"

0080 How about an example? Consider a claim by Spengler, mentioned earlier.  According to Strauss, Spengler states that the task of philosophy is to understand various cultures as expressions of the soul. 0081 Does this go into a nested form? The actuality is various cultures2.  The normal context is expressions of the soul3.  The potential is understanding1. Here is Spengler’s suggestion.  It […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[173,280,11,6],"tags":[],"class_list":["post-6052","post","type-post","status-publish","format-standard","hentry","category-greimas-square","category-intimations-of-political-philosophy","category-our-current-lebenswelt","category-the-science-of-original-sin"],"yoast_head":"\n\ufffcLooking at Michael Millerman's Chapter (2022) "...On Strauss and Dugin" (Part 5 of 10) - An Archaeology of the Fall<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.raziemah.com\/blog\/?p=6052\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"\ufffcLooking at Michael Millerman's Chapter (2022) "...On Strauss and Dugin" (Part 5 of 10) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0080 How about an example? 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