{"id":8205,"date":"2024-09-05T08:00:00","date_gmt":"2024-09-05T08:00:00","guid":{"rendered":"https:\/\/www.raziemah.com\/blog\/?p=8205"},"modified":"2024-06-25T18:43:59","modified_gmt":"2024-06-25T18:43:59","slug":"looking-at-michelle-stiless-book-2022-one-idea-to-rule-them-all-part-22-of-23","status":"publish","type":"post","link":"https:\/\/www.raziemah.com\/blog\/?p=8205","title":{"rendered":"Looking at Michelle Stiles’s Book (2022) “One Idea to Rule Them All” (Part 22 of 23)"},"content":{"rendered":"\n

0737 Does the passage from “What is the content-level actuality?” to “What about domination?”<\/em> constitute a journey into the unnerving logic of the interscope for the post-truth condition?<\/em><\/p>\n\n\n\n

The journey starts with a denial and confirmation of the post-truth condition, itself<\/em>.<\/p>\n\n\n\n

The non-compliant scrappy player<\/em> denies (or ignores) the condition<\/em>.<\/p>\n\n\n\n

The compliant person on the content level<\/em> conforms to (or embraces) the condition<\/em>.<\/p>\n\n\n\n

0738 If I confront the denier and the confirmer with a simple question, “What is a thing?”, then the denier, who is like a natural philosopher or a theologian, begins with a classical ancient Greek division that is today, discredited.<\/p>\n\n\n\n

How so?<\/p>\n\n\n\n

Today, no scientist observes and measures matter.  No scientist worries about form.  Neither of these real elements can be mathematically or mechanically modeled.  They are not phenomena.  They are belong to the noumenon.<\/p>\n\n\n\n

0739 For those who deny the post-truth condition, Aristotle’s premodern hylomorphe,<\/em> captures the esse_ce (substantiating matter) and essence (substantiated form) of Peirce’s postmodern category of secondness<\/em>.  Secondness consists of two contiguous real elements<\/em>.  For nomenclature, the contiguity is placed in brackets.  For Aristotle’s hylomorphe, matter and form are real elements.  [Substance] labels the contiguity.  So, the hylomorphe is matter [substance] form<\/em>.<\/p>\n\n\n\n

0740 If I confront the denier and the confirmer with the question, “How do we approach a thing?”, then the answers differ.<\/p>\n\n\n\n

The denier admits that he is interested in the noumenon.  Indeed, he will go so far as to say that the gestalt recognition of a noumenon<\/em> is one of humanity’s adaptations<\/em>.  Aristotle identifies our capacity to instantly recognize both presence (matter) and form (shape) because that is what we evolved to do<\/em>.<\/p>\n\n\n\n

The confirmer insists that scientists are only really interested in phenomena, the observable and measurable facets of their noumenon.  So, noumena are really only useful for book-keeping.  A noumenon<\/em> certifies that observed and measured phenomena<\/em> correspond to the same item,<\/em> itself.  So, what corresponds to the item, itself?<\/em>  It depends on the type of science<\/em>.  For natural scientists, noumena are natural things and processes.  For social sciences, noumena are human things and processes.  For the psychometric sciences, noumena are ones who deny the post-truth interscope<\/em>.<\/p>\n\n\n\n

Ha.  Just kidding.<\/p>\n\n\n\n

0741 Or, am I serious?<\/p>\n\n\n\n

Are the ones who deny the post-truth interscope<\/em> the subjects of psychometric inquiry?<\/p>\n\n\n\n

0742 The process of engaging the<\/em> (now “scientifically” discredited, but conclusions are complicated because of associations with Peirce’s secondness) classical Greek structure called the “hylomorphe”<\/em> produces discussion concerning material, efficient, formal and final causes<\/em>.  The engagement<\/em> goes with what the denier thinks<\/em>.<\/p>\n\n\n\n

What the denier<\/em> says may<\/em> be monitored as phenomena<\/em> that support observations and measurements for models that account for why the denier is speaking in terms<\/em> of Aristotle’s four causes<\/em>.<\/p>\n\n\n\n

0743 Consistent with the mystery of the psychometric sciences2b<\/sub>,<\/em> these models will evaluate the denier’s speech in terms of capitalist ideation, such as the willingness to pay a high price for information that the client regards as “true”,<\/em> and in terms of social ideation, such as persistent neglect of the community of experts addressing the nature of things in the post-truth condition<\/em>.<\/p>\n\n\n\n

0744 Yet, there will be something missing in the psychometric valuation2b<\/sub> of the denier’s locutions2a<\/sub><\/em>.<\/p>\n\n\n\n

If Aristotle’s hylomorphe2<\/sub><\/em> does indeed correspond the realm of actuality2<\/sub> as characterized by Peirce’s category of secondness,<\/em> and if Peirce identifies a class of purely relational structures, whereby thirdness brings secondness into relation with firstness (or normal context3<\/sub> brings actuality2<\/sub> into relation with possibility1<\/sub>), and if this currently unanticipated class of triadic relations<\/em> is real enough to serve as the actuality that is independent of the adapting species<\/em>underlying the human niche,<\/em> and if scientists cannot observe and measure triadic relations, then the denier accesses a legitimate knowledge domain that cannot be modeled by capitalist or socialist critical theory<\/em>.<\/p>\n\n\n\n

Now, that is one long convoluted sentence.<\/p>\n\n\n\n

0745 Consequently, the figure in chapter 10 of Stiles’s book, titled “Domains of Knowledge”,<\/em> describes the emergence of a legitimate domain of knowledge<\/em> that belongs to the scrappy playera<\/sub> level<\/em> (pertaining to the denier of the post-truth condition, the one who thinks that “success2a<\/sub>” means “getting ahead2a<\/sub>” and the subject of the psychometric sciences).<\/p>\n\n\n\n

Furthermore, that legitimate domain of post-post-truth knowledge<\/em> may be described using ancient terminology<\/em>, so that Kant’s slogan<\/em> is mockingly parodied by a post-postmodern formulation that ridicules capitalist and socialist expertise<\/em>.<\/p>\n\n\n\n

What is the slogan of the denier?<\/em><\/p>\n\n\n\n

The spiritual world [cannot be objectified as] the material world.<\/p>\n\n\n\n

On one hand, Kant is vindicated by this parody, this mockery, that is intimated in the very need to posit the noumenon in the first place<\/em>.<\/p>\n\n\n\n

0746 On the other hand, this slogan<\/em> forces all those confirming the post-truth condition<\/em> to prepare ways for the execution of a defensive empirio-normative judgment<\/em>.<\/p>\n\n\n\n

Defensive?<\/p>\n\n\n\n

Well, the best defense is a good offense.<\/p>\n\n\n\n

0747 Here is a picture of the empirio-normative judgment2c<\/sub>, that is necessitated1c<\/sub> by the fact that the scrappy player3a,1a<\/sub>may be on the verge of ideating a legitimate domain of knowledge<\/em> that cannot be reduced1b<\/sub> to the scientific paradigms2b<\/sub>of experts3b<\/sub> on capitalism and socialism<\/em>.<\/p>\n\n\n\n

The scrappy players2a<\/sub> who deny the post-truth condition<\/em> must be observed and measured1b<\/sub> then modeled2b<\/sub> in such a fashion that the scrappy player3a,1a<\/sub><\/em> will be overwhelmed and will capitulate to the various normative narratives2c<\/sub> that are funded by the ones of scientism3c<\/sub><\/em>.<\/p>\n\n\n\n

0748 Necessity characterizes the opportunity1c<\/sub>.  Yet, the one of scientism3c<\/sub> is not disturbed.<\/p>\n\n\n\n

After all, this is the Fourth Battle of The Enlightenment Gods<\/em> (1989 to present) and no other enlightenment god is left standing.<\/p>\n\n\n\n

Here is a diagram of the corresponding empirio-normative judgment2c<\/sub><\/em>.<\/p>\n\n\n\n

\"\"<\/a><\/figure>\n","protected":false},"excerpt":{"rendered":"

0737 Does the passage from “What is the content-level actuality?” to “What about domination?” constitute a journey into the unnerving logic of the interscope for the post-truth condition? The journey starts with a denial and confirmation of the post-truth condition, itself. The non-compliant scrappy player denies (or ignores) the condition. The compliant person on the content level conforms to (or embraces) the condition. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[417],"tags":[],"class_list":["post-8205","post","type-post","status-publish","format-standard","hentry","category-book-review"],"yoast_head":"\nLooking at Michelle Stiles's Book (2022) "One Idea to Rule Them All" (Part 22 of 23) - 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=8205\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Looking at Michelle Stiles's Book (2022) "One Idea to Rule Them All" (Part 22 of 23) - An Archaeology of the Fall\" \/>\n<meta property=\"og:description\" content=\"0737 Does the passage from “What is the content-level actuality?” to “What about domination?” constitute a journey into the unnerving logic of the interscope for the post-truth condition? 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