click on: direct link for file http://www.mediafire.com/?seft7hd59ipg1mb
FOR NANCY, aesthetics must accompany ethics or politics as a “counter-blow” to keep the event “fluid” as event, and not rigid dogma. He situates these operative realms at the “void-point” which is the “realm-of-spirit”. Here are two brief snap-shots.
Sunday, July 28, 2013
Thursday, July 25, 2013
NANCY'S: MYTH OF THE VOID-POINT
click on: direct link for file http://www.mediafire.com/?1ca74tr3chc04cu
Nancy’s system contains two main parts: a psychology for the logic of constructing the notion of the “true”. And a mythology for the targeted area for positing called the “void-point”.
Nancy’s system contains two main parts: a psychology for the logic of constructing the notion of the “true”. And a mythology for the targeted area for positing called the “void-point”.
JURGEN MOLTMANN & JEAN-LUC NANCY: a shared prophesy
JURGEN MOLTMANN & JEAN-LUC NANCY: a shared prophesy
Jurgen Moltmann has been my theologian of choice for quite a few years; since 1975. We also are good friends, which is even more important to me. I have never allowed another individual to ascend to his plane until just recently; that person being jean-Luc Nancy. Nancy is a great post-modern fit for previous followers of Moltmann. Nancy uses Christian language and even Christian concepts, but they are de-mythologized of course. I’ve found a great deal of material which helps to establish a reciprocal relationship, with each informing the other. That is why you’ve seen this upsurge of Nancy lectures on Moltmann’s site. At this point it can only be an invitation; but I think you will arrive at a similar conclusion if you dig into Nancy’s original work. Thank you, Barry Ballard.
Jurgen Moltmann has been my theologian of choice for quite a few years; since 1975. We also are good friends, which is even more important to me. I have never allowed another individual to ascend to his plane until just recently; that person being jean-Luc Nancy. Nancy is a great post-modern fit for previous followers of Moltmann. Nancy uses Christian language and even Christian concepts, but they are de-mythologized of course. I’ve found a great deal of material which helps to establish a reciprocal relationship, with each informing the other. That is why you’ve seen this upsurge of Nancy lectures on Moltmann’s site. At this point it can only be an invitation; but I think you will arrive at a similar conclusion if you dig into Nancy’s original work. Thank you, Barry Ballard.
Tuesday, July 23, 2013
NANCY THROUGH HIS "5" SCHEMA:
click on: direct link for file http://www.mediafire.com/?0gw8gecgfuug5d9
A good workable understanding of Nancy simply requires learning his 5 schema. Then you can anticipate his thought successfully. It gives you a nice composite picture. 30 min. only
A good workable understanding of Nancy simply requires learning his 5 schema. Then you can anticipate his thought successfully. It gives you a nice composite picture. 30 min. only
Friday, July 19, 2013
NANCY: THE OTHER HALF
click on: direct link http://www.mediafire.com/?07dhbkon16qz8r4
***i just cleaned up the 8:32 point, so cleaner copy now.***
THIS IS ONE-HALF OF NANCY'S SYSTEM: Jean-Luc Nancy likes to approach philosophical problems in two-volume sets. He just finished his philosophy of religion as "dis-enclosure" and "adoration"; and both volumes were excellent. But during the years of 1993-1997, Nancy was interested in the structure of "being". (I'm using french publication dates here). Nancy's philosophy is best depicted as a "triad consisting of: (1). Hegel; (2). Kierkegaard; and (3). Nancy. Precisely stated Nancy is neo-kierkegaardian and neo-Hegelian. He does not reside in only one camp. Because of this deeper sense of personality to his thought, he approached the structure of being by first publishing "the sense of the world" in 1993. This book was to portray his consummate position, and it did. And, in the process, Nancy borrowed extensively from Kierkegaard's "Sickness unto death". The presentation was brilliant and powerful and presented the neo-kierkegaardian stance of Nancy' system. OK, that's half-done.
four years later in 1997, Nancy published this presentation of the structure-of- being, but within the context of Hegel's thought rather than Kierkegaard .
***i just cleaned up the 8:32 point, so cleaner copy now.***
THIS IS ONE-HALF OF NANCY'S SYSTEM: Jean-Luc Nancy likes to approach philosophical problems in two-volume sets. He just finished his philosophy of religion as "dis-enclosure" and "adoration"; and both volumes were excellent. But during the years of 1993-1997, Nancy was interested in the structure of "being". (I'm using french publication dates here). Nancy's philosophy is best depicted as a "triad consisting of: (1). Hegel; (2). Kierkegaard; and (3). Nancy. Precisely stated Nancy is neo-kierkegaardian and neo-Hegelian. He does not reside in only one camp. Because of this deeper sense of personality to his thought, he approached the structure of being by first publishing "the sense of the world" in 1993. This book was to portray his consummate position, and it did. And, in the process, Nancy borrowed extensively from Kierkegaard's "Sickness unto death". The presentation was brilliant and powerful and presented the neo-kierkegaardian stance of Nancy' system. OK, that's half-done.
four years later in 1997, Nancy published this presentation of the structure-of- being, but within the context of Hegel's thought rather than Kierkegaard .
Monday, July 15, 2013
BADIOU: MORE DETAIL:
click on: direct link http://www.mediafire.com/listen/p1ea51e47u82m24/badiou6.mp3
BADIOU'S CLEAREST "THOUGHT-PICTURE":Badiou and Zizek are on a mission. They want to be the dominant voices of the post-modern movement; and things are evolving to be just that way.
Badiou has determined to lay down his philosophy in three large volumes of 600 pages each. In 2005, volume one appeared as "being and event". In 2009, this volume appeared as volume two of his overall philosophy. And like the philosopher he truly admires, Hegel; Badiou waited until he had finished these two volumes before writing the "Introduction". That's really the best way to approach an introduction. The introduction was just released this year as "philosophy and the event". You should probably read the small 2013 paperback first, but that's up to you. I did read the paperback first, and it is extremely helpful for understanding this second volume of Badiou's system.
So what is a logic, according to the Hegelian scheme of things? (By the way, Badiou has a love/hate relationship to Hegel; loves his psychology, hates his ontology)
BADIOU'S CLEAREST "THOUGHT-PICTURE":Badiou and Zizek are on a mission. They want to be the dominant voices of the post-modern movement; and things are evolving to be just that way.
Badiou has determined to lay down his philosophy in three large volumes of 600 pages each. In 2005, volume one appeared as "being and event". In 2009, this volume appeared as volume two of his overall philosophy. And like the philosopher he truly admires, Hegel; Badiou waited until he had finished these two volumes before writing the "Introduction". That's really the best way to approach an introduction. The introduction was just released this year as "philosophy and the event". You should probably read the small 2013 paperback first, but that's up to you. I did read the paperback first, and it is extremely helpful for understanding this second volume of Badiou's system.
So what is a logic, according to the Hegelian scheme of things? (By the way, Badiou has a love/hate relationship to Hegel; loves his psychology, hates his ontology)
Friday, July 5, 2013
BADIOU'S "TRUTH-PROCEDURE"
click on: direct link http://www.mediafire.com/listen/25ajugkqc185sc2/badiou3(2).mp3
AN INTRO: BUT FOR THE SCHOLAR: Even if you are already well-versed in post-modern thought. And even if you have already studied Badiou's "Being and Event"; you will want to purchase this manuscript which goes a long way at clarifying Badiou's position and any obscurities from the previous technical work. This text is accessible, but it is still written in philosophical language. I'd call it "conversational-philosophical" language.
This appears five years after"Being and Event"; and it takes up a methodology of the "Socratic dialogue" as a disclosure- tool. This text specifically centers the presentation of Badiou's position around the six specific steps of the "truth-procedure"; "3" in the unconscious and "3" in consciousness. The steps are: 1. Encounter; 2. Grasping; 3. Proposal; 4. Elaboration;
5. Incorporation; and 6. Positing. There is also a detailed articulation of "mediation", so nothing is left out. There is also an excellent discussion of "Art", which takes the place of "Religion" for badiou. "Art" is presented through a process of "4" moments, with each moment containing its own triad. It is very systematically presented.
AN INTRO: BUT FOR THE SCHOLAR: Even if you are already well-versed in post-modern thought. And even if you have already studied Badiou's "Being and Event"; you will want to purchase this manuscript which goes a long way at clarifying Badiou's position and any obscurities from the previous technical work. This text is accessible, but it is still written in philosophical language. I'd call it "conversational-philosophical" language.
This appears five years after"Being and Event"; and it takes up a methodology of the "Socratic dialogue" as a disclosure- tool. This text specifically centers the presentation of Badiou's position around the six specific steps of the "truth-procedure"; "3" in the unconscious and "3" in consciousness. The steps are: 1. Encounter; 2. Grasping; 3. Proposal; 4. Elaboration;
5. Incorporation; and 6. Positing. There is also a detailed articulation of "mediation", so nothing is left out. There is also an excellent discussion of "Art", which takes the place of "Religion" for badiou. "Art" is presented through a process of "4" moments, with each moment containing its own triad. It is very systematically presented.
Monday, July 1, 2013
SELF AS SPIRIT:
KIERKEGAARD AND NANCY: THE “15" STEPS TO REACHING “SELF” AS “SPIRIT”
(copyright: Barry L. Ballard, July 1, 2013)
1. NANCY: inscribed. Self begins with a preceding “origin-identity-truth” of self that is on-the-way to arriving completely. An inscribed “trace-of the-eternal” which is opening.
KIER: despair. Self is in despair of “weakness”, but where introversion results in the “infinite-self” being posited as an abstract possibility.
2. NANCY: inscription is opened in a “waking” moment.
KIER: abstract possibility opens as “primitive-plan”; the waking out of despair.
3. NANCY: opening leads to “imagination”; an imagination which is “praxis-based”.
KIER: infinitizing. The imagination engages an unconscious activity of
“fantastical-expansion”.
4. NANCY: internal posited desert. Unconsciously, the self reserves a “space” for the “feeling-percepts” of the “trace-of-sense” found in the situation that correspond to the trace within the self.
KIER: internal posited mirage. The unconscious space for the feeling-percepts of possibilities is not the entire desert; it is the fuzzy and non-distinct hint of a mirage of possibilities that don’t appear as hard-edged certainties.
5. NANCY: self forms a “body-of-pattern” called “world”. Unconsciously, and based on feelings, arranging the feeling-percepts of the desert into a felt-model of “transformation” or “body-of-transformation”.
KIER: not a “body”, but a “pregnancy” is created as the “personality-of-sprit”; waiting for the mid-wife activity in cognition.
6. NANCY: arrangement of sub-systems. The self, unconsciously , based on feelings, keeps relating the “thought-picture” of the “body-of-transformation” to the “process-of-appearing” in externality and recognizes that the “feeling-model” can be refined into a “punctuated” group of sub-systems of “truth” that can then be organized into an “enchaining”of interrelated spacing and structure. Called: “originating-spatiality”
KIER: arrangement of sub-systems becomes less distinct in kierkegaard and means the resolution of contradictions facing the self in the mirage. Therefore, he creates the step of “temporary-suspension” of the teleology of the moral-stand-point, in favor of an eschatological ethics, similar to Abraham.
7. NANCY: “punctuation” concentrates into “central- glimmer” , which is more than the sum of punctuations. It is represented as an influential “excess” of spirit.
KIER: “passage through the eye of the needle” (part 1). Begins as a process that first demands that the self posit the sense of the possibility of the divine , in the new eschatological ethics.
8. NANCY: situation narrows as cognition takes over.
KIER: “passage through the eye of the needle” (part 2). For kierkegaard, it is a “fight” ; a fight against the pain of childbirth. A “travail-of-birth- pangs” that means faith is not easily decided in view of the lack of certainty.
9. NANCY: "passage through the eye of the needle". Cognition takes up the “excess” in a responsible “faith-decision”.
KIER: “passage through the eye of the needle” (part 3). For Kierkegaard, self also takes responsibility for the excess of the mirage. But that means choosing to be a “mid-wife”, by a willingness to conceptualize the “infinitizing” into an “idealizing” of language that can be posited.
10. NANCY: cognition appropriates the feelings and the “body of transformation” with its imaginative possibilities
KIER: consciousness re-appropriates “infinitizing” and works it through a “cognitive-praxis” in the external world.
11. NANCY: cognitive partitioning. Cognition concretizes the “spatiality-model” of:
“punctuations” into “lexical content” & “enchaining” into “lexical form”.
KIER: consciousness enlists a lexical content called: “transferred-language”, which is symbolic language of the spirit with metaphor ; used to articulate the “cognitive-praxis”.
12 NANCY: cognition also conceptualizes the “excess” as “infinite liberation”.
KIER: Kiekegaard’s cognition also conceptualizes the infinite-excess of possibility as:
“the generic-verb of “building-up”, rather than liberation.
13. NANCY: positing linguistically. self posits th result as “being-to be-completed”; or as an eschatological promise.
KIER: the model of “transferred-language” is coupled with the empowerment of “love-as-building-up” ; and is ready for positing.
14. NANCY: the result is actualized in the instability of the “realm-of-difference” or “appearing-process”.
KIER: the result is actualized in the “tendency-of a -community” of selves ; where all selves are perceived inscribed with the infinite ground.
15. NANCY: result is returned to self. Self grows in “spirit”.
KIER: the positing is relinquished to its own self-actualization and return. Self grows as “spirit”.
(copyright: Barry L. Ballard, July 1, 2013)
1. NANCY: inscribed. Self begins with a preceding “origin-identity-truth” of self that is on-the-way to arriving completely. An inscribed “trace-of the-eternal” which is opening.
KIER: despair. Self is in despair of “weakness”, but where introversion results in the “infinite-self” being posited as an abstract possibility.
2. NANCY: inscription is opened in a “waking” moment.
KIER: abstract possibility opens as “primitive-plan”; the waking out of despair.
3. NANCY: opening leads to “imagination”; an imagination which is “praxis-based”.
KIER: infinitizing. The imagination engages an unconscious activity of
“fantastical-expansion”.
4. NANCY: internal posited desert. Unconsciously, the self reserves a “space” for the “feeling-percepts” of the “trace-of-sense” found in the situation that correspond to the trace within the self.
KIER: internal posited mirage. The unconscious space for the feeling-percepts of possibilities is not the entire desert; it is the fuzzy and non-distinct hint of a mirage of possibilities that don’t appear as hard-edged certainties.
5. NANCY: self forms a “body-of-pattern” called “world”. Unconsciously, and based on feelings, arranging the feeling-percepts of the desert into a felt-model of “transformation” or “body-of-transformation”.
KIER: not a “body”, but a “pregnancy” is created as the “personality-of-sprit”; waiting for the mid-wife activity in cognition.
6. NANCY: arrangement of sub-systems. The self, unconsciously , based on feelings, keeps relating the “thought-picture” of the “body-of-transformation” to the “process-of-appearing” in externality and recognizes that the “feeling-model” can be refined into a “punctuated” group of sub-systems of “truth” that can then be organized into an “enchaining”of interrelated spacing and structure. Called: “originating-spatiality”
KIER: arrangement of sub-systems becomes less distinct in kierkegaard and means the resolution of contradictions facing the self in the mirage. Therefore, he creates the step of “temporary-suspension” of the teleology of the moral-stand-point, in favor of an eschatological ethics, similar to Abraham.
7. NANCY: “punctuation” concentrates into “central- glimmer” , which is more than the sum of punctuations. It is represented as an influential “excess” of spirit.
KIER: “passage through the eye of the needle” (part 1). Begins as a process that first demands that the self posit the sense of the possibility of the divine , in the new eschatological ethics.
8. NANCY: situation narrows as cognition takes over.
KIER: “passage through the eye of the needle” (part 2). For kierkegaard, it is a “fight” ; a fight against the pain of childbirth. A “travail-of-birth- pangs” that means faith is not easily decided in view of the lack of certainty.
9. NANCY: "passage through the eye of the needle". Cognition takes up the “excess” in a responsible “faith-decision”.
KIER: “passage through the eye of the needle” (part 3). For Kierkegaard, self also takes responsibility for the excess of the mirage. But that means choosing to be a “mid-wife”, by a willingness to conceptualize the “infinitizing” into an “idealizing” of language that can be posited.
10. NANCY: cognition appropriates the feelings and the “body of transformation” with its imaginative possibilities
KIER: consciousness re-appropriates “infinitizing” and works it through a “cognitive-praxis” in the external world.
11. NANCY: cognitive partitioning. Cognition concretizes the “spatiality-model” of:
“punctuations” into “lexical content” & “enchaining” into “lexical form”.
KIER: consciousness enlists a lexical content called: “transferred-language”, which is symbolic language of the spirit with metaphor ; used to articulate the “cognitive-praxis”.
12 NANCY: cognition also conceptualizes the “excess” as “infinite liberation”.
KIER: Kiekegaard’s cognition also conceptualizes the infinite-excess of possibility as:
“the generic-verb of “building-up”, rather than liberation.
13. NANCY: positing linguistically. self posits th result as “being-to be-completed”; or as an eschatological promise.
KIER: the model of “transferred-language” is coupled with the empowerment of “love-as-building-up” ; and is ready for positing.
14. NANCY: the result is actualized in the instability of the “realm-of-difference” or “appearing-process”.
KIER: the result is actualized in the “tendency-of a -community” of selves ; where all selves are perceived inscribed with the infinite ground.
15. NANCY: result is returned to self. Self grows in “spirit”.
KIER: the positing is relinquished to its own self-actualization and return. Self grows as “spirit”.
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