Existential and philosophical analysis of life
Introduction.
The important thing, then, of that new land that is created while we speak, precisely because it is not known, and that only exists to the extent that it does not turn over an interiority (reconstituting pre -established harmony, or linking the desire to lack) , is that it always remains indefinite. That is, just because it does not need to be done is that something unexpected can happen, or that one can let the endless possibilities shown in the act itself speak.
Heraclito’s famous reference as a child who plays is, in this sense, extremely revealing about the invocation of Nietzsche of innocence, the affirmation of life, the instinct of play, chance, the dice of dice. The child is the one who understands the best than men, already formed, the reason that speaks below things. We said, following Deleuze, that the main lack of normative-representative thinking is that it does not rhizome with a reality that is forged in disjunct synthesis, due to problems, in motion: what thought returns to reality is not a solution but always A new question for a problem.
So, it is not just about realizing that his true power comes to the thought of what he does not know, to take unknown paths, but also needs what Heraclito calls a certain smell97 towards evaporated reality. This evaporation can be read as the change of state that must necessarily conduct the dynamics of reality, and that smell as a certain look or perception characterized by vagueness and indefinition.
Developing.
A certain confidence with suspicion, must be added, in that we are never entirely defined, to try to learn from that part of us that, the important thing, then, of that new land that is created while we speak, precisely because it is not known , and that only exists to the extent that it does not turn over an interiority (reconstituting pre -established harmony, or linking desire to lack), is that it always remains indefinite96.
That is, just because it does not need to be done is that something unexpected can happen, or that one can let the endless possibilities shown in the act itself speak. Heraclito’s famous reference as a child who plays is, in this sense, extremely revealing about the invocation of Nietzsche of innocence, the affirmation of life, the instinct of play, chance, the dice of dice. The child is the one who understands the best than men, already formed, the reason that speaks below things.
We said, following Deleuze, that the main lack of normative-representative thinking is that it does not rhizome with a reality that is forged in disjunct synthesis, due to problems, in motion: what thought returns to reality is not a solution but always A new question for a problem. So, it is not just about realizing that his true power comes to the thought of what he does not know, to take unknown paths, but also needs what Heraclito calls a certain smell, towards evaporated reality.
This evaporation can be read as the change of state that must necessarily conduct the dynamics of reality, and that smell as a certain look or perception characterized by vagueness and indefinition. A certain confidence with suspicion, must be added, that we are never completely defined, to try to learn from that part of us that, our journey through a notion of philosophy that, as opposed to capital philosophy, emerges from its torsion With reality. And it does so from various genres or disciplines, unlike the tendency to specialization and closing.
This other philosophy, without entering comparisons, can be said that it moves in a space of action similar to the policy of the people of which the Zamorano speaks. What we have tried in this work, better or worse but above all with humility, has been rescu. Thus, in relation to capital philosophy, we do not care so much its presence in the thought system, but the violence that can be exercised on the bleak of such a panorama.
The thrust, say, that it can be given to the tradition of Spanish thought, in it its broader sense, not only with the topography of the post -structuralist landscape in our language, but doing it with the help of a thinker who can count among the most among the most great geniuses of our time2. Although we are not in a position, then, to talk about what is escaped, we have acquired however a very valuable instrumental with which we can venture to develop what we wanted to call their critical therapy of society.
Our itinerary has demanded to focus, inspired by Nietzsche and the director of this doctoral thesis, in the concept of fictionalization. We saw that it refers mainly to the question of morality, of internal law to order, of the truth established from above; And we distinguish it from fiction in the sense that the problem of the need for illusion does not treat merely, but that of its imposition in an univocal way and its progress always in defense against the threat of true infinity.
Already in Nietzsche or in unamuno this submissive faith implies a devaluation of the world or a falsification of the world of life by the investment and replacement of real things for ideas, on the one hand, and by the expansion of imbecility and thought devalued to The appropriation of things, on the other hand. But the most important characteristic of fictionalization, understood in relation to the way of life of capitalism, is that the tendency to end up living from the representative is accompanied by a false stimulus, which we will call monetary.
The obligation imposed on things and people to be carried out will be crucial to understand the fictionalization link with madness or pathology. If we cannot feel it as a substitute, it is because we are in the culmination of development, in the nihilism carried out; But it is also true that if we are still able to feel the wound and, from there, to throw ourselves to discover how much our reason can, it is because that falsification process can never be completely finished.
The notion of ontological dispositionalization (which is what with Foucault, Deleuze and García Calvo we call in various ways unmasking, demyxtification, discovery of falsehood, etc.) attacks the fundamentals of reality, and does it, as the Zamorano would say, getting into each other’s private lives. What moves such a thought is a complete and perennial lack of faith personally, and, more important for now, lack of faith in the welfare society that we enjoy.
Now, contrary to what we are tempted to think, this means enormous confidence in our ability to discover in the contradictions of our Constitution as individuals the dynamics for which, in general, the void in the world of capital is developed and organized. That individual, confined because he can only expand within well marked limits, responds to a certain body organization elaborated on a previous, indefinite reason. From this point of view (as an embodied reason), the challenge lies in getting to what extent our way of seeing the world is colonized and bent by a categorical principle that apparently has nothing to do with pathology, but acts in that Darkly, delineating a whole in which it fits, subject, any contradiction.
It was Nietzsche and Heidegger who found the channels to talk about culture or civilization pathologies, looking for the root of that disease at the beginning of history. Starting from there, we have been looking for the origins of nihilism in linking to the irruption of the same money that accompanies it. Atomism also gave us a good indication of the apparently revolutionary transformation, which occurs at a certain moment towards the universe
Of ontological dispositionalization to anonymity. Hispanic post -structuralism through Agustín García Calvo 86 of equality, towards the conversion that occurs of things since they are marked and defined until they are classified and computed under the pattern of the measure. The resulting individual, oneself, element of the set, autonomous and private, made in the image of the State and all the more formal and adapted, can only progress towards the majority pattern, rather than reaffirm his faith in the whole.
And with that he is convicted, since he becomes part of reality, to never get out of the limits of his knowledge. Therefore, if philosophy makes a genealogy of the development of this fictionalization and acts as a diagnosis of the ontological sources of that disease and its expressions, and if it also shows or brings that hidden base to light, it becomes a thought that works for health, call strength, vitality, self-suffer or growth.
The relativization of the health and disease of a people (following the axial turn of the prologue to the Gay Call the philosopher-medical: “Nietzsche urges us to live health and disease in such a way that health is a living point of view about the disease, and the disease a living point of view on health.
Make the disease an exploration of health, and health an investigation of the disease: «observe as sick healthier concepts, healthier values and then, in reverse, from the top of a rich, overabundant and safe life If, immerse the look at the secret work of the instinct of decay; This is the practice in which I have trained more time, this is what constitutes my particular experience, and in what I have done a teacher, if I am in something. Now I know the art of investing the perspectives … "."3
Conclusions.
The philosophy thus understood, as a criticism of pathologies, and if we follow the line of García Calvo, diagnoses the problems they obstruct, that distort the truth (not the truth), by virtue of a false and liar reality, based solely on survival of the State. This, the administrated society, only seeks to remain to ensure the survival of an abstract and ideal individual and set, and what makes us participate in this society is our place in the system (a whole built based on structural functionality).
That is why in our lives, indeterminability, indefinition, creativity, singularity, etc. for the benefit of the measure and leveling that the company has been administered. This advent of the individual to existence in reality has implicit in his self-affirmation the denial of the other, and opposes in principle a singularity that is pre-individual and that insists as power.
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