My sense is that one aspect become manifest in the general discourse (speaking from this position) emerges slowly as the evident understanding of common reference points develops into a more variegated series of statement-response types and patterns and a more adaptable and sophisticated mechanism for interpretation emerges as an open set of commonly available axioms.

Widening our purview, a step-by-step set of developments recedes from the ability to discern completely at the macro level of history the textual development which lurks in the background of the also micro-step processes of political discourse understood as discrete within the developing social and economic forms of life. However, the broader scale of time discerns its own features as patterns of narrative development which swim in a primordial pool of unresolved relationships and promising rare but important re-connections of old and new types within emerging contexts project themselves onto this rolling screen of the nightime sky.

"Pop philosophy" emerges at this moment as a revolution of enlightement in the form of class warfare. In this case, a negative form of enlightenment as a reaction from below against the now distorted forms of the nominal ideal. Pop philosophy as I shall call it here is a form of economic discipline. Its general form can vary widely but most commonly includes political philosophy and cultural and social observation. It is thus suspect in relation to philosophy proper insofar as total comprehension can never be presented; a different but related problem explains the emergence of pop philosophy. The needs met here are not an academic form of the interdisciplinary but a discourse situated more broadly across and within society which in important ways re-expresses the life of philosophical inquiry. One has an intution for example that a choice between reading either topical material or academic material which is often referred to by a set of people the majority of whom are not intimately familiar with even in respect to that part of it any given individual may have read.

The many problems pressing for attention in the world today have not allowed the necessary examination of academic institutions in relation to the question of what new forms of cultural interaction and social cohesion (to speak somewhat...anthropologically?) might emerge in the near future. Whatever might happen in respect to that question, we can expect that as the population moves through times of change the discourse will more and more reflect the interests of those participating in personal adaptation to and of the events reshaping the social understanding and pattern.

It is said that the word "economics" is tied to the concept of the individual home (with 'the market' emerging from this set of interactions of individual wayfarers). How fascinating it is to observe that over the same period of time that the economy of the United States rose and fell in its most recent mega-cycle that the notion of individual adaptation to the reality of uncertainty as well as the archetype of the super-hero have both consistently re-emerged and reformed. The films of the early twentieth century generally depicted a psychologically healthy society under a threat by a villain and being protected by a hero both of whom operate in a seperate realm from the transcendental range of the common citizen. This citizen is at once held up in its naive form as the representation of human expression under ideal circumstances and also is recognized as belonging to the audience. Today, the superhero may still exist in its pure form (and of course there has always been a range of hero-antihero, legendary-pathetic, pure-complicated within which the stochastic representation of the type can be analyzed for contextual coincidences) but it is clearly evident that the scence itself within which the drama occurs is much more commonly one in which the abstracts previously embodied by the archetypes are reduced to various forms of conditional understanding within the context of the scene itself. The modernist tropes of law and order have been subjected to existential analysis to the extent that the relationship of the audience to the subject matter of the film is presumed to be of the complicated variety in respect to the intepretation of practical versus moral attitudes and actions.

We cannot ignore, when we analyze political rhetoric, how over time the themes reflected in film and literature resonate. This larger purview of "discourse" also includes television, print media, and direct conversation, etc. So the resonance consists of an awareness of the protagonist as a person whose life story in some way demonstrates or expresses the understanding of the individual's and individuals' comprehension of the types of historical changes that are projected as more or less realistic possibilities. This basic ego need which arises naturally as a reaction to the awareness of the historical truth which disrupts the status quo, whether by natural disaster, the inscrutable forces of society and economy, ecology, war, or even personal catastrophes which pose a threat to the ego at the same existential level, generally takes the form of the only general absolute: self-awareness in the present moment. For some, the basis of lasting stability can only come once society has resolved all of the tensions surrounding each individual's relation to the society which adapts to these realities or eliminates them as a threat. The conditional nature of all social relationships implies a heirarchy of relationships with the private social sphere at the core. The anarchist response has been with an ethic of anonymous love; unconditional social acceptance and pro-active meeting of others' needs.

My perception has been that on the one hand "crisis" themes recently reached their peak and on the other hand the mainstream media which acknowledges these perceptions also conveys a sense of assurance and progress. Gradually, as technological transformation becomes more rapid, the shift in advertising toward themes common to the neoliberal propaganda will accelerate. The shift is from the equipping of the individual against the uncertainties of the future to the assurance of the individual's security within the "networked" community. The current forms of advertising may cease to exist during a process of the same timeframe in which the information about individual options and access are re-formed within new structures of information exchange and media conveyance. In that case the questions of social cohesion through media and cultural structures will have been restructured in their relationship to each other and eventually obviated.

Bringing things back to the present, the structural integrity of the post-crisis social mainstream indicates an ongoing question of the role of inequality during these developments. For now, the challenge to the state, the superstructure of social elements and institutions which relate to each other as the objective expression of ecological power use, must come from a reformulation of relationships within the ecological sphere over which the state rules; this is well understood but furthermore this reformulation must enmesh all forms of social intercourse. I think there are a lot of progressives that will like the sound of that if you know what I mean.

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