Being Bodying

Why absolute knowing is not 'knowledge', and every 'correctly' ascertained 'fact' is necessarily untrue. 'Knowledge' is posited as our having-the-'truth'. In this sense it is at our disposal as an available resource, it has been valued via the schematization of enframing. The activity of valuing is essentially a schematizing, a fixing of becoming into some-thing that can then said to be 'constantly available'. But in this schematizing what is encountered knowingly is inherently falsified. Behavi
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  Why absolute knowing is not 'knowledge', and every'correctly' ascertained 'fact' is necessarily untrue. 'Knowledge' is posited as our having-the-'truth'. Inthis sense it is at our disposal as an availableresource, it has been valued via the schematization of enframing. The activity of valuing is essentially aschematizing, a fixing of becoming into some-thingthat can then said to be 'constantly available'. But inthis schematizing what is encountered knowingly isinherently falsified. Behaving as if things 'are' in thisstatically available sense is a practical necessity andat the same time an inherent distortion andfalsification;.Knowing in the absolute sense is absolutelyrestless in that it acquires no fixity in its results,nothing that can be counted on or accounted-for ,nothing that can be valued. Understandingunderstanding in a systemic sense is fundamentallyunderstanding that there are no fixed, constantlyavailable results to understanding, that what isunderstood is always in a sense no-longer, that the'truth' acquired in knowing has always alreadybecome illusion if it has in any way been actualized. This is as true when knowledge is seen in itsprivative formulation as ignorance. Ignorance itself isnot a state someone may be found in, but an activity,a constant and intentional ignoring . Truth cannot inany sense be 'given' to such a person, as the momentit is given as static knowledge it becomes ilusion. That giving the ability to ascertain understandingunderstandingly is really the issue doesn't assist sinceno one knows how to provoke such understanding,nor does it assist in overcoming the powerfulresistance of the majority to any attempt to provokesuch understanding. This resistance is perfectlyunderstandable, as understanding understandinglyputs into question not only the collection of 'facts' onebelieves as 'truth', but one's self-identity, one's senseof the reality of the world and one's valuation of all of one's past doings. The ultimate expression of fixing and embalmingbe-yng as 'beings' is found in the mathematicalprojection of nature, i.e. the sciences. Scientificknowledge is always re-presented knowledge becauseit is in the re-presntation that bodying-forth andmaking-present is schematized and fixated into theengraming activity of knowledge-acquisition. Each'fact' or 'truth' of science, in that it has beenactualized, is necessarily an illusion, however useful inworld-manipulation, in that it is a no-longer. Scienceis incapable, as a result of its static, mathematicalprojection of the world, of dealing with making-present as fundamental knowing and must insteaddeal with the false schematization of the re-presented. In the natural sciences, then, we have thepractical, everyday necessity of taking-things-as-available and taking-things-as-constant raised up to astandard of truth, betraying the act inherent inactuality.In bodying-forth as absolute understanding theexcess that has been noted as fundamental to the be-yng of dasein finds its expression in change asmovement. In so far as knowing is knowing and notre-presentation of the once-known, knowing is acting,actualizing in an active making-present of what canpotentially be accessible to it - those potentials thatare potent for actualization.While conceptual frameworks such as westernscience or revealed religion inherently do not reach bbeyond the illusory to the sphere in which truthingcan take place, they do contain correctness aboutwhat has-gone-before, interpreted as static facts.Bodying-forth is inherently a constant transfigurationof the human be-yng. Rather than an exceptionalcircumstance transfiguration is a constant andunavoidable facet of ec-sistence. Every knowingtransfigures the knower, who is as potent foractualization as the potency made-present in theactivity of knowing and is simultaneously actualized inthe activity.'Bad Faith' in the Sartrean sense occurs when self-positing (either through the invental subject orthrough self-identity) is taken as more than a practicalstopgap and viewed as the truth. A waiter is a waiterby performing the involved actions, i.e. by waitering.So long as it is recognized that it is in the activity thata waiter 'is', the waiter is participating in authentichuman be-yng. 'Bad faith' or inauthenticity steps inthe moment dasein posits 'waiter' as a fixed definitionof his/her be-yng. Heidegger's 'being-towards-death'is not a morbid obsession with one's end but aconstant reiteration of one's awareness of themovement of self-transfiguration throughactualization of available potencies within theindefinite limits of our continued existence.How, then, does that which has-been-knownretains its utility? Knowledge becomes that which isalways to be overcome through transfiguration. Thepositing of self-identity is modified from a fixing of what has always been believed about the self, givenby the everydayness of illusory facts, to a wilfulcommanding that sets perspectival horizons againstwhich the outline of the self may first present. Thiscommanding, directing, that sets transfiguration itself in motion towards a given horizon and in doing sorenders both the horizon and the figure against thehorizon visible, is always the result of authentic October 2010  decision. In bodying-forth as the foundational humanactivity the human figure is first projected and firstbecomes properly visible against the horizon withinwhich available potentia proffer themselves.As we authentically decide for a particularcommanding towards a particular horizon the(necessarily) simplistic posit of the invental subjectreveals its limited and invented status. The subject isinvented and re-invented, of course, as necessitydictates (the necessity of ethical decision in a givensituation) but not posited as the self, such thatthought posited contradictorily as 'unconscious' canbe seen as thought that the simple subject is unawareof. The inability to fully grasp (conceptualize,begriff) the self is only a consequence of the situationin which the very attempt is one aspect of themultitude of environmental and self-generatedmodifications (itself a fictitious distinction) thattransfigure the self and leave our self-concept at bestonly a partial notion of a self that no longer is. 'Truth';then, once the illusory distinction of the true andapparent worlds has fallen apart, leaving neitheroperative, is no long something 'taken' from the trueworld and applied to the apparent world, but becomesthe appropriateness of the commanding thatdetermines the horizon and directs the movementtowards it. October 2010
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