Arwanak, 2024
tags: Time, Being, Dasein, being-in-the-world, anti-realism, immanentism, post-phenomenology
The Topology of Being
One of the most distinctly escapist notions of modern Philosophy is the modern conception of Being. It explicitly takes the wonderful objects and subjects of the World and wholly dissolves them into Being, as operating under the mode of being-in-the-world. Heidegger can be considered a pioneer of such a notion, for he is the prime conceptualiser of Dasein, the mode of Being. The primary issue that he has observed in philosophical developments is the over-enthrallment with dual; the real and the ideal, the subject and the object and the substance and the spirit. Looking at them for what they are, they do not reveal their nature-in-themselves. The organ observed severed, does not immediately indicate that it is part of the human body in-itself. The Things which furnish the World are explicitly hidden to the observer, by nature of the universal of Being. We can observe in a moment of singular Time that the organ is by-itself its own Being, and with the linear passage of abstract Time, we may infer that is in fact a Thing-for-another, or the human body. We see therefore a sequence founded on duality. However, if we introduce that finality, in regards to definite ends of objects and subjects in the World that contain “holes” or defined mediums of communicating with one another via pure Thought or Action, then this linear ordering, conceptualized trough Time, quickly breaks down. The organ as observed communicates that is in fact red, and induces in Us Action, and vica versa we may induce change on it, regardless of its form; that being of a Thing-in-itself or a thing-for-another. The Action that is produced by entities thereby quickly affirmed through the mode of being-in-the-world of Dasein, or the more actual unity standing behind the Entities which inhabit the World forward and backward, and in past and future. We observe here a uniquely flattened, but not fully flat ontology, one which takes a Heideggerian hammer and hammers down all the objects and subjects of the World into that which has birthed them, that being Being that forms the part of “is” in I am or the Cartesian Ego Sum. But what actually is this topology? As it is explicitly states that the unified Being of Dasein is the thing which flattens or inquires upon the World. Being in-itself cannot therefore be a flat surface, but rather a concave distortion of immanence.
The “object” of Being
In the previous paragraph, we used Heidegger as an engine to propel us to a realm more Post-rational and immanent on Being-itself. We now must face the primary monstruous serpent that is the main paradox of our newly found position; that now, given the refutation of the dualisms, the Being which we have described in most friendly terms has betrayed us. The alleged flattening of the World into the combined concepts operating under the mode of being-in-the-world has revealed a new layer or a new face. The present or Now stands on a topological plateau which we, the philosophically transgressive, cannot reach. Our hammer is too short to reach reach the serpent standing on top, given that the new armament of the monster is the holes of language and inter-objective communication. It has wilfully broken the smooth and flat immanence of full cosmic chaos and noise and has covered its ears, making deaf to the Outside mode of Being. More specifically, it refuses to admit the existence of the two cliffs of Outsideness beside it. This relation can be seen as the paradoxical “object” of Being. For the inside, or the plateau from which Being is in its most present everydayness, the object which it posses is the new topological concavity, or cliff. As a great paradox, the owner of such an object wants nothing to do with what he actually posses. The Outside is simply too exotic or too loud for the everydayness of Inside Being. We can therefore conclude that the Immanent plain of Being-itself is disrupted by the paradox of of the object of Being, which positions itself as the Outside space ignored by the “serpent” of the Inside.
Abstraction of the “subject” of Being
The disruption of immanent Being causes the unique property of a concave Being, with two cliffs which stand apart from the Inside plateau. We must reiterate that this distinction does not make the Outside inaccessible to our faculty, as conceptualized in Kantian ontology, but rather that which is shunned off; of either physical excess or as previously stated, non-linear ordering of time is standing beyond what is immediately apparent in the everydayness of the conscious Being. If in a moment, Being is fully perceived by a Thing in space, then the separation appears naturally present to all reaches of the World, thereby concealing that which is Outside. But, critically; upon the separation of Being to its composition or the opening up of the rigid perception of a Thing’s own Being, the Outside is invited back Inside in a singular, or plural moment, therefore undoing the work of the abstraction of a linear order of logical time. The Outside therefore destroys the previous configuration, making it not destroyed in terms of becoming non-existent, but rather it invalidates the Being of the Previous and it does so in the exact same manner as the Inside did to the Outside in the Singular Moment, or put theologically, the creation of the World. The Post-Structuralists may elegantly define this process as “deterritorialization” and on the inverse “territorialization”. We may infer that the weapons of the serpent are the processes of territorialization; of binding all to Earth and into the triangle of Past, Present and Future and on the other side of the battlefield, there stand the weapons of deterritorialization and liquification or the necromancy of the Old coming as New.
Bibliography:
Heidegger, Martin: Being and Time
Kant, Immanuel: Critique of Pure Reason
Deleuze, Giles: Anti-Oedipus
Hegel, G.W.F: The Phenomenology of Spirit
Hyperpsych 