• for: Michel Bilbot, transcendental, transcendental - Kant, awakening, non-dual, nondual, nonduality, non-duality, emptiness, epoche, Maurice Merle-Ponty, perspective shift, perspective shift - transcendental

• summary

  • Michel Bilbot gives an extremely important talk on two related themes
    • Kant's concept of the idea of transcendental
    • Husserl's concept of epoche / phenomenological reduction
      • definition here:
        • https://hyp.is/go?url=https%3A%2F%2Fiep.utm.edu%2Fphen-red%2F&group=world
    • comparison of two perspectives of science as
      • panpsychism where atomic theories of materialism are held to be theories of everything
      • Husserl's phenomenology of human experience
  • Bilbot points out the situatedness each individual is born into life with. Even acts such as visually seeing reveal our situatedness as a seer with clues such as perspective that reveals structures of the seer such as vanishing point.

• adjacency

  • between
    • Kant's transcendental
    • Husserl / Maurice Merle-Ponty / Heidegger's phenomenology and epoche / phenomenological reduction methodology
    • eastern mysticism and philosophical ideas:
      • nonduality - dissolution of the self / other dualism
      • awakening
      • enlightenment
      • emptiness
  • adjacency statement
    • Michel Bilbot establishes the important foundation of one of Kant's major life works on the transcendental, and how Husserl's phenomenology and related process of the phenomenological reduction (epoche) is critical to understanding Husserl and Kant.
    • He then applies it to an analysis and comparison of science seen from two contrasting perspectives, atomic theories of panpsychism vs phenomenology.
    • Bilbot reveals that Husserl was deeply influenced by Buddhist thought

• for: Husserl, epoche, phenomenology, adjacency - epoche - science

• for: philosophy - of wonder, Howard L. Parsons, phenomenology - wonder, wonder - theory of

• title: A Philosophy of Wonder

• author: Howard L. Parsons
• date: Sept, 1969

• for: worldviews - materialist and phenomenological

• paraphrase

• categories: scientific worldviews
  • materialism
    • elegant
      • a form of materialism that classifies the universe according to different levels, each with new properties that give rise to the emergence of specific and unique behaviors that the level below does not have.
    • radical
      • this is the current worldview of science that explains everything from the existing physical theories such as the standard model of the weak, strong and electromagnetic forces. The radical materialist does not take the idea of emergence seriously.
  • phenomenological
    • elegant
      • The annotator is not clear about what this category is.
    • radical
      • the radical phenomenologist does sees the hard problem of consciousness as insoluble by its very design, consciousness cannot emerge from behavior of atoms, molecules or quanta. Correlation is not causation.
      • like the radical materialist who threw away the ether, he radical phenomenologist does not seek to ground consciousness in anything at all.

• for: comparison -

• meme

  • matter-based science to experience-based phenomenology
  • phenomenology and contemplative spirituality

• for: phenomenology - explanation

• comment

  • a good and simple explanation of phenomenology

• explanation

  • In summary, phenomenology leads to finding the relationship between objectivity and subjectivity, which is present in each instant of human experience. Transcendence is not reduced to the simple fact of knowing the stories or physical objects; on the contrary, it tries to understand these stories from the perspective of values, norms and practices in general

• comment

  • and also how we construct meaning then inhabit the meaningverse and symbolosphere

• for: key insight - phenomenology as life's pre-scientific dimension

• key insight

• paraphrase
  • Due to its nature, phenomenology focuses on experiences and emphasizes the sense that surrounds the everyday, the meaning of the human being,,
    • that is to say, the experience of what we are.
  • Phenomenology is sensitive to the problems around the world of life.
  • The world of life represents the reality of daily life, which is investigated under a non-naive eye. -This world without categories or explanations, coming from science, is the life's pre-scientific dimension, characterized by being extremely rich, a world of experiences and experience.
  • In this world, objective sciences are examined as cultural facts.
  • It is the sum of borders and horizons in which worldly facts are born and established, and which have to be regenerated by experience. This study corresponds to the worldly phenomenology.

• for: adjacency - emptiness - phenomenology

• adjacency between

  • emptiness
  • phenomenology
• adjacency statement -phenomenology has much in common with the Eastern, Buddhist philosophical concept of emptiness

• for: scientific naturalism - critique, scientific naturalism - phenomenology, consciousness - objectification of, SELF-consciousness

• comment

  • Good observation that is quite salient to the hard problem of consciousness. Language can be used to describe any observable pattern.
  • Our own bodies are an observable pattern. As we associate our consciousness with our body, It is a small step to observe our own consciousness. SELF-consciousness is what allows us to be observer and observed at different times.

• for: microphenomenology, phenomenology, meditation

• for: microphenomenology, phenomenology, meditation

• for,: phenomenology, micro phenomenology, meditation,

• for: transcendent, transcendental, definition - transcendental, Kant - transcendental, phenomenology

• definition: transcendental

  • not what is BEYOND appearances (the usual colloquial meaning of transcend) but what is BELOW appearances
  • in other words, it is the condition of possibilities of these appearances, it is from where appearances appear

• perspective shift: transcendental

  • Until encountering this explanation, I battled with and puzzled over the explanation of the transcendental given by all other authors. I found them overly complex and unintelligible without understanding many other major hidden assumptions
  • In my view, this proves Bilbot's mastery as a an educator on the most profound ideas in philosophy
    • Above all, he has a deep understanding of the salience landscape of his audience, something which almost all other author's and educators miss

• for: adjacency, adjacency - Husserl - Buddhism
• adjacency between
  • Husserl's transcendental and phenomenology
  • Buddhist philosophy and practice
• adjacency statement
  • Husserl was influenced by reading, then writing the preface to the German translation of the 1924 Sutt Pitaka

• for: Edmund Husserl, the Mother of Knowledge, nondual, nonduality, non-dual, non-duality, the ground of existence
• definition: the mother of knowledge
  • the dynamics of lived embodied experience
• author: Edmond Husserl

The analysis of pathological psychological conditions such as schizophrenia may benefit from framing them within Husserl's Lebenswelt concept of lifeworld.

In the original German, 'prevails' is rendered "herrscht." Herrscht shares a common root with the ordinary German word Herr (Mister, or, more evocatively, Master). 'Lordship' (as, in the chapter of Hegel's Phenomenology of Spirit, on 'Lordship and Bondage' is rendered Herrschaft.)

My own reading of Capital tends to center upon the question of domination in capitalist societies, and throughout chapter 1 (in particular, in The Fetishism of Commodities and the Secret Thereof) Marx is especially attuned to the distinguishing how the forms of domination that are prevalent in capitalist societies are distinct from the relations of "personal dependence" that characterize pre-capitalist modes of production.

It seems prudent, therefore, to take note of the way that the seemingly innocuous notion of 'prevalence' is, for Marx, in his original formulation, already evocative of the language of mastery, domination, perhaps even something like 'hegemony'.

Furthermore, the capitalist mode of production prevails--it predominates. Yet, as Louis Althusser observes in his discussion of the concept of the 'mode of production' in On the Reproduction of Capitalism, every concrete social formation can be classified according to the mode of production that is dominant (that prevails--herrscht). In order to dominate, something must implicitly be dominated, or subordinate. "In every social formation," Althusser writes, "there exists more than one mode of production: at least two and often many more." Althusser cites Lenin, who in his analysis of the late 19th c. Russian social formation, observes that four modes of production can be distinguished (Louis Althusser, On the Reproduction of Capitalism, Verso 2014, p. 19.)

In our analysis of social formations, the concrete specificity of each can be articulated by carefully examining the multiplicity of modes of production that coincide within it, and examine the way in which capitalism tends to dominate a multiplicity of subordinate modes of production that, on the one hand, survive from past modes of production but which may also, on the other, be emerging in the present (i.e. communism). Thus even if capitalism tends towards the formation of a contiguous world-system dominated by its particular imperatives, this does not mean that this process is homogenous or unfolds in the same way in each instance.

For some commentators, capitalism is defined by the prevalence of wage labor and the specific dynamics that obtain therefrom. Yet this has often led to confusion over, whether, in analyzing the North American social formation prior to 1865, in which slavery coexists with wage-labor, the mode of production based on slave-labor is pre-capitalist. Yet as we find here in ch. 1, what determines the commodity as a commodity is not that it is the product of wage labor, rather that it is produced for exchange. As Marx writes on p. 131, "He who satisfies his own need with the product of his own labor admittedly creates use-values, but not commodities. Insofar as the slave-system in North America produced commodities (cotton, tobacco, etc.) for exchange on the world market, the fact that these commodities were produced under direct conditions of domination does not have any bearing on whether or not we identify this system of production as 'capitalist'. Wage-labor is therefore not likely the determinative factor; the determinative factor is the production of commodities for exchange. It is only insofar as commodities confront one another as exchange-values that the various modes of useful labor appear as expressions of a homogenous common substance, labor in the abstract

It is in this sense that we can observe one of the ways that the capitalist mode of production prevails over other modes of production, as it subordinates these modes of production to production for exchange, and thus the law of value, regardless of whether wage-labor represents the dominant form of this relation. Moreover, it provides a clue to how we can examine, for example, the persistence of unwaged work within the family, which has important consequences for Social Reproduction Theory.

Nonetheless, we can say that insofar as commodities confront each other on the market in a scene of exchange that they implicitly contain some 'third thing' which enables us to compare them as bearers of a magnitude of value. This 'third thing', as Marx's demonstration shows, is 'socially necessary labour time', which anticipates the way that wage-labor will become a dominant feature of capitalist society.

Understanding what participants perceive in what they lack and how but most importantly why they perceive that could give insights into identifying problems

most important line in phen with regards to IxD