Philosophy and Praxis of the Thing

Praxis of the Thing:

The Analyst as Potent Negation at the end of History

Analyst’s role in the hyperphysics of an absolutely contingent yet empirically existent world of physis, psyche, and pneuma

Analyst-Analysand as initiation of the act

Thing: case, assembly, matter, act, deed, event. (Online Etymology Dictionary)


Schizoanalytic Method:

Position of Analyst as Negativity – unrecognized

Act of Analysand as “recognized” negativity

…transforms into Analyst (Gnostic Christ/Zen Buddhist) – giving, love, service to other, nonproduction, voiding, accursed

Analyst-Analysand complement as Potent Negation


Voiding as Potency, Power, Potential, Poesy:

Symbolic Exchange-Poetic Reversibility (Baudrillard) = Meaningless Sign-Kenotype (Meillasoux) = Asignifiying Semiotics (Guattari) = Sinthome (Lacan)

Sr/Sd/? = S/I/R = Fidelity/Event/InfiniteVoid = Repetition v Reiteration/Iteration/Absolute Contingency


Co-Creation as Choice, Act, Event v. Chance, Contingency, Chaos:

An Event is the founding gesture of distinction in Spencer-Browns abstract mathematical sense or in Badiou’s four senses or in the ancient Eastern spiritual idea of Karmic action or choice which axiomatically creates the imaginary signified (or presentation) and its signifier(s) (or re-presentation) simultaneously while burying this gesture under the lower bar in a primordial repression of the Real or hyperchaotic absolute contingency of all things:

Form = Boundary of Matter

Act = Boundary of Potential


Potent Ontology: In-Finite No-Thing:

Against a flat ontology of the democracy of objects, I propose a potent integral continuum ofthings in relation, autopoetically sovereign in a general economy, dialectically created and creating new emergent forms and acts:

1. The transcendental exists locally in each world or thing and its hierarchy of relations is a nested, intersecting, and transversal hierarchy of agonistic relations where each “higher and lower” or “larger and smaller” set has its own unique sovereignty and qualities without determinant orders of control and engages in a games of desiring production and destruction – creation and discreation.

2. The world does exist as a world, many worlds – any one of an in-finite of contingent worlds that exactly “exist” as being-there not Being universally. Being then is an in-finite complexity which is simultaneously a void no-thing of potential.

3. In this philosophy of the thing, a thing is not material object but an existent multiple or set or category which can be diagramed mathematically independent of subjectivity or thought, human or otherwise, and has a degree and ratio of “subjectivity” to “objectivity” in all cases human, inhuman, natural, unnatural, or otherwise.

4. All things are ontologically equal and topological unequal: or rather we should say that equality is irrelevant to the ontology of Being and pragmatic to the topology of being-there or existing.

We proclaim the above – as opposed to the Flat Ontology of Object Oriented Ontology or Objectology proclaimed below:

1. due to the split characteristic of all objects, flat ontology rejects any ontology of transcendence or presence that privileges one sort of entity as the origin of all others and as fully present to itself.

2. flat ontology signifies that the world or the universe does not exist.

3. following Harman, flat ontology refuses to privilege the subject-object, human-world relation as either a) a form of metaphysical relation different in kind from other relations between objects, and that b) refuses to treat the subject-object relation as implicitly included in every form of object-object relation.

4. flat ontology argues that all entities are on equal ontological footing and that no entity, whether artificial or natural, symbolic or physical, possesses greater ontological dignity than other objects.

(Bryant, Democracy of Objects)