Showing posts with label Relativism. Show all posts
Showing posts with label Relativism. Show all posts

24 Aug 2019

We call it a grain of sand

We call it a grain of sand,
but it calls itself neither grain nor sand.
It does just fine, without a name,
whether general, particular,
permanent, passing,
incorrect, or apt.

Our glance, our touch means nothing to it.
It doesn’t feel itself seen and touched.
And that it fell on the windowsill
is only our experience, not its.
For it, it is not different from falling on anything else
with no assurance that it has finished falling
or that it is falling still.

The window has a wonderful view of a lake,
but the view doesn’t view itself.
It exists in this world
colorless, shapeless,
soundless, odorless, and painless.

The lake’s floor exists floorlessly,
and its shore exists shorelessly.
The water feels itself neither wet nor dry
and its waves to themselves are neither singular nor plural.
They splash deaf to their own noise
on pebbles neither large nor small.

And all this beneath a sky by nature skyless
in which the sun sets without setting at all
and hides without hiding behind an unminding cloud.
The wind ruffles it, its only reason being
that it blows.

A second passes.
A second second.
A third.
But they’re three seconds only for us.

Time has passed like courier with urgent news.
But that’s just our simile.
The character is inverted, his hasts is make believe,
his news inhuman.

Wislawa Szymborska, 'View with a Grain of Sand' in View with a Grain of Sand (faber & faber, 1995) pp. 135-136

11 Nov 2014

There is no longer a reason

Metaphysical problems are revealed always to have been genuine problems, since they do admit of a solution. But their resolution depends on one precise and highly constraining condition – that we begin to understand that in reply to those metaphysical questions that ask why the world is thus and not otherwise, the response 'for no reason' is a genuine answer. Instead of laughing or smiling at questions like 'Where do we come from?', 'Why do we exist?', we should ponder instead the remarkable fact that the replies 'From nothing. For nothing' really are answers, thereby realizing that these really were questions – and excellent ones at that. There is no longer a mystery, not because there is no longer a problem, but because there is no longer a reason.

Quentin Meillassoux, After Finitude (Continuum, 2008) p. 110

10 Apr 2013

FREEDOM: a state emptied of preconceived value, use, function, meaning; an extreme state of loss within which choice is unavoidable; a condition of maximum potential, realised fully in the present moment.
[...]
KNOWLEDGE: the invention of the world in all the complexity and multiplicity of its phenomena.
ARCHITECTURE: instrument for the invention of knowledge through action; the invention of invention.
[...]
HIERARCHY: a predetermined vertical chain of authority that works from the top down.
HETERARCHY: a spontaneous lateral network of autonomous individuals; a system of authority based on the evolving performances of individuals, eg, a cybernetic circus.
[...]
CONSTRUCTION: the invention of reality.
REALITY: a state necessitating the invention of construction.
OBJECTIVE/SUBJECTIVE: terms of dualism divorcing experience from reality.
[...]
BEAUTY: 'knowledge without interest'; ideas embodied in and transcended by forms.
[...]
MEANING: the free interaction of values.
[...]
RELATIVITY THEORY: the great destroyer of hierarchies; description of the world according to an observer.
[...]
CONSUMERISM: a state of becoming limited by the total entropy of a system.
MASS CULTURE: a system diminishing the autonomy of individuals; a state of undifferentiated nature within which the making of distinctions is difficult.
REVOLUTION: self-cancelling mass political machinations; the necessity of formlessness.
[...]
FORM: the condition of boundaries, perceived as exterior to self.
SPACE: the condition of boundaries, perceived as interior to self.
[...]
STRUGGLE: the essential condition of freedom.

Lebbeus Woods, 'Glossary' in ANARCHITECTURE: Architecture is a Political Act (Academy Editions, 1992) p. 142

23 Oct 2012

Kvantmekanikens och tillvarons paradoxer bottnar i en föreställning om möjligheten till betraktande utan interaktion, i en motvilja att lämna en trygg begreppsvärld av egenskaper, partiklar, objektivitet. I själva verket innebär varje mätprocess, varje interaktion, etablerandet av en relation med omvärlden och, tautologiskt, är det om karaktären hos denna relation som teoretisk och experimentell praktik kan producera utsagor: vad vi får reda på då vi utför mätningar på ett system är just hur systemet beter sig då vi utför mätningar på det. Ett erkännande av kontextens betydelse är alltså inte liktydigt med ontologisk relativism: med världen får det vara som det vill; till vår upplevelse av världen är vi ofrånkomligen bundna.

Helena Granström, Alltings Mått (Ruin, 2008) p. 34

29 May 2012

It is the mind that posits noumena in the sense in which its experience of each phenomenon includes a beyond along with it; in the sense in which the mirror has a tain, or the wall an outside. The noumenon is not something separate from the phenomenon, but part and parcel of its essence; and it is within the mind that realities outside or beyond the mind are "posited." To be sure, the language of the mind and of thinking is too narrow and specialized for this more general structural principle, which is also a dialectical one. The more fundamental question for such a doctrine — or for such a method, for such a perspective, if you prefer – is not whether objective reality exists; but rather from what vantage point the operation of positing is itself observable. Are we not outside the mind in another way when we show how the mind itself posits its own limits and its own beyond?

Fredric Jameson, The Hegel Variations (Verso, 2010) pp. 29-30 

6 Mar 2010

I don't think it's relativism. To say that one needs art, or politics, that incorporate ambiguity and contradiction is not to say that one then stops recognizing and condemning things as evil. However, it might stop one being so utterly convinced of the certainty of one's own solutions. There needs to be a strong understanding of fallibility and how the very act of certainty or authoritativeness can bring disasters.

William Kentridge, William Kentridge (Phaidon Press Limited: 1999) p. 34