I split my time here between putting down my thoughts here as they come to me and attempting to refine my ability to communicate effectively with others. The latter takes effort away from my fundamental thought process so I do the former mostly out of habit but also because there may be some who get something out of my unedited drafts worth considering.
This is in part a continuation of my recent blog post "fetishization, totemization, transference", but this post is actually the one where I attempt to frame a broader, more comprehensive interdisciplinary approach to philosophy. That is, reclaiming philosophy from science while recognizing science as the legitimate outgrowth of philosophy. It is also an attempt to point to the way to a discipline of history which is post-Hegelian.
continuity through time, historical markers or touchstones
Human nature is the potential for responding to and for creating pleasure and pain. The definition of the human species as a social animal begins with the recognition that society is the means by which individuals are able to contextualize their relation to their family. Stratification of society into heirarchy arises from the development of actions persuant to the ecology of pleasure and pain.
The potential for action and reaction to others and the non-social environment within which society is contiguous results in the development of application of pleasure and pain based ideas and attitudes which are deployed by the individual respective to the situation of the moment when an action is taken. Factors which are common to situations to which this analysis is applicable include: perceived immediate or eventual oversight by another, investment of official or trust-based authority or latitude of action, relative scarcity of a particular good at the moment or in general, sophistication of social interaction resulting from development of representative forms of communication.
Put simply, one may observe in contemporary society the historic convolutions of social discourse involving the themes of love, success and otherness. In late nineteenth centurly literature the modes of satire and drama had become a major form of social self-reflection. That is, individuals reflecting upon society as represented by literature in ways not possible in social interaction itself although discussion of literature could help bridge the divide. The emergence of popular culture in capitalist society brings the expansion of discourse into multiple common forms of media production. Pop music shows love in both its ideal and problematic forms, as well as life itself. More recently however such categories as "alternative" which provided a space for the non-ideal to be expressed have been completely eliminated from the product sphere.
This is easily explained when one acknowledges that the consumer base overlaps with the employee base. The workplace as social sphere enforces conformity of desireability as defined in respect to success. The social discourse within the workplace is determined in its content and coded meanings in relation to the larger social sphere by the individuals within the heirarchical structure who demand and exemplify recognition of their authority and the social standing that comes with it. Supposedly trivial aspects of life often play a critical role in this, with exceptions to fashion norms for example being rare not only in the workplace but in social venues. Taste in music and other cultural expressions expressed through these venues and social media are tailored to the larger corporate culture by the specific subset of corporate heirarchy in charge of production of these products.
The expression of success has now, through this process, become a formal norm which is the only legitimized expression although it is valid objectively only for a minority of people. The deployment of fictitious character to embody success is used for almost all types of products, even if some are more important for conveying the coded nature of the success ideology. The uniform model is the physically fit person with a relatively large family, is employed as a manager or is an owner of one or more businesses, and owns a relatively new home and cars, etc. The range of political discourse is controlled by the corporate media so that it becomes impossible to decide whether the left and right are totally at odds or each represent what is actually a narrow range of ideology. The fact is of course the latter, as anything outside that range is forbidden and the enactment of self-reflexive drama expressing awareness of its limiting effect reproduces the artificial nature of the disourse.
Whatever elements from previous cultural epochs or origins persist in the corporatized sphere are co-opted to validate the success-ideology or stripped of their referential content so that even their origins become unknowable to the consumer whose gaze migrates within the symbol and aesthetic image set represented through icons and the general aesthetic of the streamlined corporate cultural standards which are intended to convey the sense of the utmost potential of accomplishment in the area of perfection, efficiency, and form.
The theme of wandering for example has lost its currency as the coded maintainance of the success-class (which the working class must perpetually struggle against all odds to enter) creates and absolute space of social structure upon which the corporate-controlled flow of energy within the moment of stasis is integrated between its components interlocked within the financialized econosphere.
Another example of social economy maintaining the success heirarchy is the reality of priveleged access to the internet. The worker is forbidden access to the internet during work-time because it would interfere with their never-successful effort to add value to their labor. The manager however, enjoying success, is entitled to access during work-time due to the authority granted by such sucess. This privelege however comes with an understood responsibility: the fulfillment of duty to the success class within which the individual manager-class organism communicates with other manager-class organisms. This duty comes in the form, of course, of political and social rhetoric directed at the "general public" which consumes the internet products of political and social discourse.
This example also shows how the concept of legitimate use of time is paired with other concepts structuring the social norm. The penalty for internet trespassing by the worker is painful. The reward for the manager is pleasurable. The manager is of the class that distributes pain and pleasure. Go higher and higher up the social ladder and basically one finds a class of people whose responsibility is almost solely in controlling the social discourse at large, for which purposes whole teams of social scientists, behavioral psychologists, political rhetoriticians and cultural strategists are deployed either through legally-institutional channels or "back channels."
One of the most important points of focus for dichotomy analysis is organized crime. Organized crime is at once, or has been, applauded and vilified. Essentially, organized crime is part of the structure of the state expressing class privelege to form law while at the same time being able to violate it when it suits the interest of a member of the ruling class. But what is important to this analysis here is that organized crime is so obviously an example of how an idea is treated one way in one set of circumstances while being treated differently in another. It is impossible to suppose that the heroic characterization of criminals can resonate within the social arena so powerfully while an entirely different set of individuals maintain the opposite posture. The law-and-order attitude, while legitimately targetting evil, gains currency precisely because the social space which the wanderer shared with the establishment has been corrupted with the worst forms of evil possible within a completely amoral society. The established norm, no spoken of regularly as such in normal social conversation and thus expressed as truth through fiction, is that amoral conflict produces the evil which is posited as emanating from inscrutable source while in fact this source is known as the self-denied potential of human nature. The wanderer must then be expelled from the general public sphere and treated as a suspect. The relative pleasure of the success-sphere exists in contrapuntal synergy with the dark sphere of not-success.
This darkeness can be defined as ranging from mere dreariness to the most extreme forms of oppression. The dichotomy of domesticism and alienation is posited as a deconstruction of the nation of human rights.
Human rights discourse is another example of self-aware contradiction in the opportunistic deployment of discourse. The odd jobs of the wandering laborer, who used to be depicted as having access to a sort of rustic, natural form of happiness such as fishing down by the creek or what not, is now done by "others" imported from the "not-success" area of outside the success-nation (as defined by national ideology vindicating itself in history-speak). These others are tightly constrained and monitored in physical space in a way that is only rivaled by Guantanamo detainees. They are thus treated as the repositories of the darkest forms of criminality being of the absolute "other" originating from the non-ordered (but also amoral) space of non-success. This is the structural importance of "american exceptionalism" enforcing itself as global empire in absolute terms despite objective evidence of similarities in cultural, political, and historical discourses relative to defined spaces. (This is itself a problem for americans wishing to understand revolutionary perspectives across the world which are not indigenous-culture based; they often are conservative in nature reacting against amoral neoliberalist culture while nevertheless attempting to resuscitate the elements of which it is constructed.)
The conclusion we can arrive at here is that the stasis of the moment is a definition obviating the need for a formal meaning-conclusion as perpetually validated within an indentity concept. Where the identity concept denotes a field of struggle for power and well-being we may rather note that the succession of moments proceeds according to a definite set of relations understood metaphorically as the constant of energy in the ecological system (where, of course, that constant can vary in its value).
Now, to treat of the interdisciplinary aspect of our theory we can note the conceptual similarities between the equasions used in physics and economics.
An optimistic future posits that the actuality of power-stucture realignment will occur unpredictably as dynamic capacities emerge within the global system which still retains the elements necessary for an outsider discourse to claim a strategy for acheiving a revised idea of success. A pessimistic future would look something like Brave New World with a rigidly maintained heirarchical structure eliminating any possibility of dissent.