Sight and blindness in the same person: Gating in the visual system (2015)

https://onlinelibrary.wiley.com/doi/pdf/10.1002/pchj.109

Abstract

We present the case of a patient having dissociative identity disorder (DID) who—after 15 years of misdiagnosed cortical blindness—step-by-step regained sight during psychotherapeutic treatment. At first only a few personality states regained vision whereas others remained blind. This could be confirmed by electrophysiological measurement, in which visual evoked potentials (VEPs) were absent in the blind personality states but were normal and stable in the seeing states. A switch between these states could happen within seconds. We assume a top-down modulation of activity in the primary visual pathway as a neural basis of such psychogenic blindness, possibly at the level of the thalamus. VEPs therefore do not allow separating psychogenic blindness from organic disruption of the visual pathway. In summary, psychogenic blindness seems to suppress visual information at an early neural stage.

See also 

https://www.scientificamerican.com/blog/observations/could-multiple-personality-disorder-explain-life-the-universe-and-everything/

Therefore, if something analogous to DID happens at a universal level, the one universal consciousness could, as a result, give rise to many alters with private inner lives like yours and ours. As such, we may all be alters—dissociated personalities—of universal consciousness.

Idealism is a tantalizing view of the nature of reality, in that it elegantly circumvents two arguably insoluble problems: the hard problem of consciousness and the combination problem. Insofar as dissociation offers a path to explaining how, under idealism, one universal consciousness can become many individual minds, we may now have at our disposal an unprecedentedly coherent and empirically grounded way of making sense of life, the universe and everything.

Bernardo Kastrup

https://www.bernardokastrup.com/

What does metaphysical consolation mean? And is it possible any more? (ChatGPT, 2024-5-21)

**Metaphysical consolation** refers to the comfort or solace derived from metaphysical beliefs or philosophical systems that offer explanations about the fundamental nature of reality, existence, and the human condition. These beliefs often provide a sense of meaning, purpose, and understanding that can help individuals cope with life's uncertainties, suffering, and existential anxieties. Metaphysical consolation typically involves:

1. **Understanding of the Universe**: Offering a coherent and comprehensive explanation of the nature of the universe and human existence within it.

2. **Sense of Purpose**: Providing a sense of purpose or direction in life, often through the belief in an underlying order or ultimate goal.

3. **Reassurance**: Offering reassurance in the face of uncertainty, suffering, and death by positing a reality beyond the empirical world.

### Examples of Metaphysical Consolation:

- **Religious Beliefs**: Many religious traditions offer metaphysical consolation through beliefs in an afterlife, divine justice, or a higher purpose. For instance, the belief in a benevolent deity who oversees and gives meaning to human existence can provide comfort in times of suffering.

- **Philosophical Systems**: Philosophers like Plato, with his theory of Forms, or Kant, with his notion of the noumenal world, provide frameworks that transcend empirical reality, offering a deeper sense of meaning and order.

### Is Metaphysical Consolation Possible Today?

Whether metaphysical consolation is possible today depends on various factors, including cultural context, individual beliefs, and the prevailing philosophical and scientific paradigms. Here are some considerations:

1. **Secularization**:

   - In many parts of the world, secularization has led to a decline in traditional religious beliefs that often provided metaphysical consolation. This shift has led some to seek meaning and comfort in secular philosophies, existential thought, or humanistic approaches.

2. **Scientific Worldview**:

   - The dominance of the scientific worldview, which emphasizes empirical evidence and skepticism towards metaphysical claims, has challenged traditional sources of metaphysical consolation. However, some people find a sense of wonder and meaning in the scientific understanding of the universe.

3. **Continued Relevance of Religion and Spirituality**:

   - Despite secular trends, religion and spirituality remain significant sources of metaphysical consolation for many people worldwide. New spiritual movements and the resurgence of interest in mystical and esoteric traditions also indicate ongoing relevance.

4. **Existential and Humanistic Approaches**:

   - Existential philosophy, as articulated by thinkers like Jean-Paul Sartre and Albert Camus, acknowledges the absence of inherent meaning in the universe but encourages individuals to create their own meaning. Humanistic psychology, with its emphasis on self-actualization and personal growth, offers another form of consolation by focusing on human potential and values.

5. **Postmodern Critique**:

   - Postmodernism's critique of grand narratives and universal truths has complicated the quest for metaphysical consolation. However, it also opens up possibilities for multiple, localized forms of meaning-making, allowing individuals to find solace in personal or community-based narratives.

### Conclusion:

Metaphysical consolation remains possible today, but its forms and sources have diversified. While traditional religious and metaphysical systems continue to provide comfort for many, others find solace in secular philosophies, scientific awe, existential meaning-making, or personal spiritual practices. The possibility of metaphysical consolation depends largely on individual beliefs and cultural contexts, reflecting the pluralistic and complex nature of contemporary thought.

Can we say that Wilfred Bion’s works were more metaphysical than Melanie Klein’s works? (ChatGPT, 2024-5-21)

Wilfred Bion’s works can be considered more metaphysical than Melanie Klein’s works in several respects. While both Bion and Klein made significant contributions to psychoanalytic theory, Bion's concepts often venture into more abstract and philosophical territories, engaging with deeper metaphysical questions about the nature of mind, reality, and knowledge. Here are the reasons supporting this view:

### 1. **Abstract Theorizing and Conceptual Frameworks**:

- **Bion’s Metaphysical Concepts**:

  - Bion introduced highly abstract concepts such as the "alpha function," "beta elements," and the notion of "O" (ultimate reality or absolute truth). These concepts deal with the fundamental processes of thinking, the transformation of raw sensory data into thought, and the nature of ultimate reality. These ideas often go beyond the empirical and enter the realm of metaphysical speculation about the nature of consciousness and reality.

- **Klein’s Clinical Focus**:

  - Melanie Klein’s work, while innovative and influential, was more grounded in clinical observations and the detailed analysis of early childhood experiences and their impact on development. Her theories on the paranoid-schizoid and depressive positions, projective identification, and the internal world of the child are deeply rooted in clinical practice and less abstract in nature compared to Bion’s work.

### 2. **Exploration of Ultimate Reality**:

- **Bion’s Concept of “O”**:

  - Bion’s idea of “O” as an ultimate reality that is beyond comprehension and symbolization explicitly engages with metaphysical themes. This concept suggests an engagement with the nature of the absolute and the limits of human knowledge, akin to metaphysical inquiries about the nature of existence and the boundaries of understanding.

- **Klein’s Emphasis on Early Psychic Life**:

  - Klein’s focus was primarily on the internal world of infants and young children, the dynamics of fantasy, and the mechanisms of defense. While her work is profound and transformative in understanding early psychic life, it does not engage as explicitly with questions about ultimate reality or the nature of knowledge in the way Bion’s work does.

### 3. **Philosophical Influences and Engagement**:

- **Bion’s Philosophical Engagement**:

  - Bion was influenced by a range of philosophical ideas, including those of Kant and other thinkers who explored the limits of human knowledge and the conditions for the possibility of experience. This philosophical engagement suggests a deeper alignment with metaphysical questions.

- **Klein’s Focus on Psychoanalytic Tradition**:

  - Klein’s theoretical innovations were primarily extensions and developments within the psychoanalytic tradition initiated by Freud. Her work, while groundbreaking in its own right, did not engage as directly with broader philosophical or metaphysical questions.

### 4. **Scope of Theoretical Ambition**:

- **Bion’s Broad Theoretical Ambition**:

  - Bion’s theories aim to provide a comprehensive framework for understanding the processes of thinking and the nature of mental life. His work attempts to bridge psychoanalytic theory with broader epistemological and metaphysical concerns, making his scope of theoretical ambition broader and more abstract.

- **Klein’s Detailed Developmental Theories**:

  - Klein’s work, although rich and complex, remains more focused on specific developmental processes and the internal dynamics of the mind. Her contributions are pivotal for understanding early psychological development and psychopathology but are more confined to the psychoanalytic domain.

### Conclusion:

While both Wilfred Bion and Melanie Klein made significant contributions to psychoanalysis, Bion’s works engage more explicitly with metaphysical questions and abstract theorizing. His concepts often extend beyond the clinical and psychoanalytic into broader philosophical and metaphysical territory, dealing with the nature of thought, reality, and ultimate truth. In contrast, Klein’s work, although profound, remains more grounded in clinical observation and the detailed exploration of early psychic life. Therefore, it is reasonable to say that Bion’s works are more metaphysical in nature compared to Klein’s.

Can we say that Wilfred Bion’s works were metaphysical? (ChatGPT, 2024-5-21)

Wilfred Bion’s works in psychoanalysis, particularly his theories on thinking, the mind, and group dynamics, contain elements that can be considered metaphysical, though they are primarily grounded in clinical practice and psychoanalytic theory. Here are some aspects of Bion’s work that align with metaphysical inquiry:

### 1. **Abstract Theorizing about the Mind**:

- **Concepts of Thinking and Knowledge**:

  - Bion developed complex theories about the processes of thinking and the development of knowledge, such as his ideas on "alpha function" and "beta elements." These concepts address the fundamental nature of mental processes and how raw sensory data (beta elements) are transformed into thought (alpha elements), which can be seen as exploring the underlying nature of cognition and consciousness.

- **Theory of Mental Space**:

  - Bion’s notion of the "container-contained" relationship explores how thoughts and emotions are processed within the mind. This concept delves into the abstract dynamics of how mental space functions and how thoughts are contained and processed, paralleling metaphysical inquiries into the nature and structure of the mind.

### 2. **Beyond Empirical Observation**:

- **Inaccessible Aspects of the Psyche**:

  - Bion’s work often addresses aspects of the psyche that are not directly observable, such as unconscious processes and primitive mental states. His exploration of the unknowable and the ineffable aspects of mental life parallels metaphysical investigations into the unseen and foundational elements of existence.

### 3. **Fundamental Structures and Dynamics**:

- **O and Ultimate Reality**:

  - Bion’s concept of "O" represents an ultimate reality or absolute truth that is beyond comprehension and symbolization. This aligns closely with metaphysical themes, as it addresses the nature of ultimate reality and the limits of human understanding. Bion suggested that while "O" can never be fully known or understood, it influences our thoughts and experiences, much like metaphysical notions of the ultimate or the absolute.

### 4. **Clinical Basis with Metaphysical Implications**:

- **Practical Application**:

  - While Bion’s theories have practical applications in psychoanalytic practice, they also extend into the realm of metaphysical speculation. His ideas about how the mind works, the nature of truth, and the processes of thinking engage with deeper philosophical questions about the nature of human experience and understanding.

### 5. **Influence of Philosophical Thought**:

- **Engagement with Philosophy**:

  - Bion was influenced by a range of philosophical ideas, including those of Immanuel Kant, who explored the limits of human knowledge and the conditions for the possibility of experience. This philosophical engagement further aligns Bion’s work with metaphysical inquiry.

### Conclusion:

While Bion’s primary focus was on psychoanalytic theory and clinical practice, his work engages with metaphysical themes and questions, particularly in his exploration of the fundamental nature of the mind, thinking, and ultimate reality. Therefore, it is reasonable to say that Bion’s works contain metaphysical dimensions, even if they are not traditionally categorized as metaphysical in the philosophical sense. His innovative concepts extend beyond empirical observation into abstract theorizing about the nature of human thought and experience, bridging psychoanalysis and metaphysical inquiry.

Must metaphysics be systematic? (ChatGPT, 2024-5-21)

Metaphysics traditionally aims to provide a comprehensive and systematic account of the fundamental nature of reality, including the nature of being, existence, and the universe. Historically, many metaphysical systems, from Aristotle's *Metaphysics* to Immanuel Kant's *Critique of Pure Reason*, have sought to develop coherent and structured frameworks that explain a wide range of phenomena within a unified theory.

However, the question of whether metaphysics must be systematic is a matter of philosophical debate. Here are some key points to consider:

### Arguments for Systematic Metaphysics:

1. **Coherence and Consistency**:

   - A systematic approach ensures coherence and consistency within the metaphysical framework. By systematically addressing various aspects of reality, metaphysicians aim to avoid contradictions and provide a unified account that explains how different parts of reality relate to each other.

2. **Comprehensive Understanding**:

   - Systematic metaphysics aspires to offer a comprehensive understanding of reality. By constructing a detailed and interconnected system, metaphysicians can address a wide range of questions about existence, causality, identity, and more, providing a broad explanatory scope.

3. **Philosophical Tradition**:

   - The tradition of metaphysical inquiry has often valued systematicity. Many of the most influential metaphysical works, such as those by Plato, Aristotle, Descartes, Leibniz, and Hegel, are characterized by their systematic nature. This tradition suggests that a systematic approach is essential to the discipline of metaphysics.

### Arguments Against the Necessity of Systematic Metaphysics:

1. **Fragmentary and Contextual Approaches**:

   - Some contemporary philosophers argue that metaphysical inquiry can be valuable even if it is not systematic. They propose fragmentary or contextual approaches that focus on specific issues or problems without attempting to integrate them into a single, overarching system. This allows for flexibility and responsiveness to particular philosophical questions.

2. **Critique of Grand Narratives**:

   - Postmodern and post-structuralist thinkers, such as Jacques Derrida and Michel Foucault, critique the notion of grand narratives and systematic frameworks. They argue that such systems can be overly rigid and totalizing, potentially marginalizing alternative perspectives and reducing the complexity of reality.

3. **Pragmatic and Practical Considerations**:

   - Pragmatist philosophers, like William James and Richard Rorty, emphasize the practical and functional aspects of philosophical inquiry. They argue that the value of metaphysical concepts lies in their usefulness rather than their systematic coherence. This perspective suggests that metaphysical inquiry can be piecemeal and oriented towards solving specific problems or addressing particular concerns.

4. **Complexity and Openness**:

   - Some contemporary metaphysicians, influenced by scientific developments and complex systems theory, argue that reality itself may be too complex to be fully captured by any single, systematic framework. They advocate for a more open-ended and exploratory approach to metaphysics that remains receptive to new insights and revisions.

### Conclusion:

While traditional metaphysical inquiry has often aimed to be systematic, there is a growing recognition that valuable metaphysical work can be done without adhering to a rigid, systematic framework. Fragmentary, contextual, pragmatic, and open-ended approaches to metaphysics offer alternative ways of engaging with fundamental questions about reality. Thus, while systematicity has been a hallmark of classical metaphysics, it is not a strict requirement, and contemporary metaphysical inquiry can take diverse and innovative forms.

Is metapsychology of psychoanalysis metaphysics? (ChatGPT, 2024-5-21)

Metapsychology in psychoanalysis, particularly as developed by Sigmund Freud, does share some characteristics with metaphysics, though it occupies a distinct position within the realm of psychoanalytic theory. Here’s an exploration of the relationship between metapsychology and metaphysics:

### Similarities to Metaphysics:

1. **Abstract Theorizing**:

   - Metapsychology involves abstract theorizing about the fundamental structures and processes of the mind, such as the id, ego, and superego, as well as concepts like the unconscious, repression, and drive theory. This level of abstraction is similar to metaphysical inquiries that seek to understand the fundamental nature of reality.

2. **Beyond Empirical Observation**:

   - Like metaphysical concepts, many aspects of metapsychology deal with phenomena that are not directly observable or measurable. Concepts like the unconscious mind and psychic energy are inferred from clinical observations and theoretical constructs rather than empirical data alone.

3. **Foundational Structures**:

   - Metapsychology aims to provide a comprehensive framework for understanding the psyche, much as metaphysics seeks to provide a foundational understanding of being and existence. Freud’s structural and topographical models of the mind are attempts to map the fundamental organization of mental life.

### Distinctions from Metaphysics:

1. **Clinical Basis**:

   - Unlike traditional metaphysics, which often relies on speculative reasoning, metapsychology is grounded in clinical practice and observations. Freud developed his metapsychological theories based on his work with patients, aiming to explain and interpret clinical phenomena.

2. **Focus on Psychodynamics**:

   - Metapsychology is concerned with the dynamic interactions and conflicts within the psyche, such as the interplay between different psychic agencies and drives. This focus on psychodynamics distinguishes it from the more static and ontological concerns typical of metaphysics.

3. **Pragmatic Orientation**:

   - While metapsychology involves abstract theorizing, it ultimately aims to inform and guide therapeutic practice. This pragmatic orientation towards understanding and alleviating psychological distress sets it apart from the more purely speculative aims of traditional metaphysics.

### Relationship with Metaphysics:

- **Intermediate Position**: Metapsychology can be seen as occupying an intermediate position between empirical science and metaphysical speculation. It extends beyond direct empirical observation to construct a theoretical framework for understanding the mind, but it remains closely tied to clinical evidence and practical application.

- **Conceptual Tools**: Like metaphysics, metapsychology provides conceptual tools for making sense of complex and often intangible aspects of human experience. These tools are essential for the interpretive and therapeutic aims of psychoanalysis.

### Conclusion:

Metapsychology in psychoanalysis shares similarities with metaphysics in its abstract theorizing and focus on foundational structures that go beyond empirical observation. However, it is distinct in its grounding in clinical practice and its pragmatic aim to inform therapeutic interventions. Thus, while metapsychology can be considered a form of metaphysical inquiry within the domain of psychoanalysis, it remains uniquely oriented towards understanding and addressing psychological phenomena in a practical and clinically relevant manner.

Can schizoanalysis be regarded as part of the “end of metaphysics” trend? (ChatGPT, 2024-5-21)

Yes, schizoanalysis, developed by Gilles Deleuze and Félix Guattari in their works *Anti-Oedipus* and *A Thousand Plateaus*, can be regarded as part of the "end of metaphysics" trend. Schizoanalysis fundamentally critiques and moves beyond traditional metaphysical assumptions about the psyche and human subjectivity, aligning with many principles of the "end of metaphysics." Here are several reasons why schizoanalysis fits into this trend:

1. **Rejection of Fixed Identities and Structures**:

   - Schizoanalysis rejects the idea of a stable, unified self. Instead, it views the psyche as a collection of heterogeneous flows and intensities. This perspective aligns with the "end of metaphysics" trend by challenging the notion of fixed, intrinsic identities and structures.

2. **Critique of Oedipal Psychoanalysis**:

   - Schizoanalysis is a critique of Freudian and Lacanian psychoanalysis, particularly the centrality of the Oedipus complex. Deleuze and Guattari argue that the focus on familial and Oedipal structures imposes artificial limits on desire and subjectivity. By dismantling these structures, schizoanalysis moves away from traditional metaphysical frameworks that seek to universalize certain psychological patterns.

3. **Emphasis on Immanence and Process**:

   - Schizoanalysis emphasizes the immanent and processual nature of reality. It focuses on how desires, social forces, and assemblages interact dynamically, rather than adhering to transcendent, immutable principles. This process-oriented view aligns with the shift away from metaphysical foundations towards a more fluid, relational understanding of reality.

4. **Deconstruction of Dualisms**:

   - Deleuze and Guattari deconstruct various dualisms that underpin traditional metaphysics, such as mind/body, subject/object, and nature/culture. Schizoanalysis promotes a more interconnected and non-hierarchical view of these relationships, challenging the binary thinking inherent in classical metaphysical systems.

5. **Rhizomatic Thinking**:

   - Schizoanalysis employs the concept of the rhizome as a model for understanding reality. Rhizomatic structures are non-linear, interconnected, and decentralized, contrasting with hierarchical, tree-like models of knowledge and being. This approach disrupts traditional metaphysical notions of order and hierarchy.

6. **Multiplicity and Assemblages**:

   - Deleuze and Guattari introduce the concept of multiplicity to emphasize the diverse, multiple nature of reality. Assemblages, composed of various heterogeneous elements, replace the idea of a unified, cohesive subject or object. This focus on multiplicity and assemblages reflects a move away from metaphysical essentialism.

7. **Anti-representationalism**:

   - Schizoanalysis critiques representational thinking, which seeks to capture and fix reality in static categories. Instead, it advocates for a focus on production and creation, emphasizing the continuous generation of new forms and realities. This anti-representational stance is in line with post-metaphysical thinking.

In summary, schizoanalysis can be seen as part of the "end of metaphysics" trend because it challenges traditional metaphysical assumptions about fixed identities, structures, and dualisms. It promotes a processual, immanent, and non-hierarchical view of reality, focusing on dynamic interactions, multiplicities, and the continuous creation of new assemblages. Through these critiques and alternative perspectives, schizoanalysis contributes to the broader movement away from classical metaphysical frameworks.

Among the different psychoanalytic schools, which can be considered as part of the “end of metaphysics” trend? (ChatGPT, 2024-5-21)

Among the different psychoanalytic schools, several can be considered as part of the "end of metaphysics" trend, particularly those that emphasize relational, intersubjective, and constructivist approaches. These schools move away from traditional metaphysical assumptions about fixed and intrinsic structures of the mind, focusing instead on dynamic, contextual, and relational aspects of human experience. Key schools that align with this trend include:

1. **Relational Psychoanalysis**:

   - Relational psychoanalysis, which emerged in the 1980s and 1990s, emphasizes the importance of relationships and interactions between individuals rather than viewing the psyche as a closed system. Influenced by thinkers such as Stephen Mitchell and Jessica Benjamin, this approach focuses on the co-construction of meaning and the therapeutic relationship as a dynamic, intersubjective process. This school rejects essentialist notions of the self in favor of understanding identity as fluid and relationally constructed.

2. **Intersubjective Psychoanalysis**:

   - Intersubjective psychoanalysis, associated with theorists like Robert Stolorow and George Atwood, posits that psychological phenomena arise within a relational context. It challenges the classical model of an isolated, autonomous mind and instead views mental life as fundamentally intersubjective. This approach aligns with the "end of metaphysics" by rejecting static, universal structures of the mind in favor of a more contextual and relational understanding.

3. **Constructivist and Postmodern Psychoanalysis**:

   - Constructivist and postmodern approaches in psychoanalysis, influenced by thinkers like Kenneth Gergen and Donna Orange, argue that psychological reality is constructed through social and linguistic interactions. These perspectives challenge the idea of an objective, metaphysical truth about the psyche, emphasizing the role of language, culture, and social interaction in shaping mental life. This aligns with the broader postmodern critique of grand narratives and essentialist metaphysical claims.

4. **Lacanian Psychoanalysis**:

   - Jacques Lacan’s psychoanalytic theory, with its focus on language, the symbolic order, and the construction of the subject, can also be seen as part of the "end of metaphysics" trend. Lacan challenges the Cartesian notion of a coherent, self-knowing subject, emphasizing instead the fragmented nature of the self and the central role of language and the unconscious in shaping subjectivity. His work deconstructs traditional metaphysical notions of identity and consciousness.

5. **Existential Psychoanalysis**:

   - Existential psychoanalysis, influenced by existential philosophers like Jean-Paul Sartre and Martin Heidegger, focuses on human existence, freedom, and the meaning-making process. This approach emphasizes the situated, dynamic nature of human life and the ongoing construction of meaning, rejecting fixed metaphysical essences. It aligns with the existential critique of traditional metaphysics and the emphasis on lived experience.

These psychoanalytic schools collectively contribute to the "end of metaphysics" trend by shifting the focus from fixed, intrinsic structures of the mind to more fluid, relational, and constructed understandings of human psychology. They emphasize the importance of context, interaction, and the co-construction of meaning, challenging traditional metaphysical assumptions about the nature of the self and mental life.

Can process philosophy be regarded as part of the “end of philosophy” trend? (ChatGPT, 2024-5-21)

Process philosophy can be considered as part of the broader intellectual movement that challenges traditional metaphysical frameworks, but it doesn't fit neatly into the "end of metaphysics" trend in the same way that movements like linguistic analysis, post-structuralism, or pragmatism do. Instead, process philosophy offers an alternative metaphysical perspective rather than a rejection of metaphysics altogether. Here’s a closer look at how process philosophy interacts with the idea of the "end of metaphysics":

1. **Rejection of Static Being**:

   - Traditional metaphysics often centers on static concepts of being and immutable substances. Process philosophy, as championed by thinkers like Alfred North Whitehead and Henri Bergson, rejects these static notions in favor of dynamic, ever-changing processes. In this sense, process philosophy aligns with the critique of static metaphysical categories that the "end of metaphysics" trend often promotes.

2. **Emphasis on Becoming and Change**:

   - Process philosophy focuses on becoming, change, and the relational aspects of reality. This perspective is somewhat aligned with the "end of metaphysics" in that it moves away from the search for unchanging, foundational entities. Instead, it emphasizes the fluid and evolving nature of existence, which resonates with the critiques of fixed metaphysical structures found in the works of post-structuralists and existentialists.

3. **Alternative Metaphysical Framework**:

   - Unlike some trends within the "end of metaphysics," which seek to move beyond metaphysical inquiry altogether, process philosophy constructs a different kind of metaphysical framework. It posits that reality is fundamentally constituted by processes, events, and relationships rather than static substances. This constructive approach places it somewhat outside the "end of metaphysics" movement, which often emphasizes deconstruction or the dissolution of traditional metaphysical questions.

4. **Compatibility with Contemporary Science**:

   - Process philosophy aligns well with contemporary scientific understandings of the world, particularly in fields like quantum physics and evolutionary biology, which emphasize change, interaction, and complexity. This compatibility suggests that process philosophy seeks to reformulate metaphysics in a way that is consistent with modern scientific insights, rather than abandoning metaphysical inquiry.

5. **Critique of Traditional Dualisms**:

   - Process philosophy often critiques traditional dualisms such as mind/body, subject/object, and being/becoming. This critique is in line with the deconstructive aspects of the "end of metaphysics" trend, which seeks to dismantle rigid dichotomies and hierarchical oppositions within traditional metaphysical systems.

In summary, while process philosophy shares some common ground with the "end of metaphysics" trend—particularly in its rejection of static, immutable substances and its focus on becoming and relationality—it ultimately represents a reimagining and reworking of metaphysical inquiry rather than a move to eliminate it. Process philosophy offers a robust metaphysical alternative that is dynamic and process-oriented, positioning it as a distinctive yet related approach within the broader landscape of contemporary philosophical thought.

What does “end of metaphysics” mean? (ChatGPT, 2024-5-21)

The "end of metaphysics" is a philosophical concept that signifies a fundamental shift or rejection of traditional metaphysical thinking. Metaphysics traditionally concerns itself with the fundamental nature of reality, including the nature of being, existence, and the underlying structure of the world. The "end of metaphysics" can be understood in several interrelated ways, reflecting various philosophical movements and critiques:

1. **Rejection of Transcendental Claims**:

   - The end of metaphysics involves rejecting the idea that there are absolute, transcendental truths about reality that exist independently of human experience and language. This perspective is influenced by the work of philosophers such as Friedrich Nietzsche, who argued that metaphysical concepts like "being" or "truth" are constructs rather than objective realities.

2. **Turn to Language and Linguistic Analysis**:

   - The linguistic turn in philosophy, associated with thinkers like Ludwig Wittgenstein and the logical positivists, marked a move away from traditional metaphysical inquiries. They argued that many metaphysical problems are essentially linguistic or logical puzzles that arise from misunderstandings about language. This perspective suggests that once we clarify language, many metaphysical issues dissolve.

3. **Post-Structuralism and Deconstruction**:

   - Post-structuralist thinkers such as Jacques Derrida and Michel Foucault challenged the foundational assumptions of metaphysics. Derrida’s deconstruction, for example, aims to show that metaphysical concepts are inherently unstable and that binary oppositions (such as presence/absence, being/non-being) are problematic. This critique destabilizes the idea of a coherent, overarching metaphysical system.

4. **Phenomenology and Existentialism**:

   - Phenomenologists like Edmund Husserl and existentialists like Martin Heidegger shifted the focus from abstract metaphysical speculation to lived experience and the structures of consciousness. Heidegger, in particular, argued for a fundamental ontology that examines the conditions of being without resorting to traditional metaphysical categories. His concept of "the end of metaphysics" entails moving beyond traditional metaphysical frameworks to understand being in a more fundamental way.

5. **Pragmatism**:

   - Pragmatist philosophers such as Charles Sanders Peirce, William James, and Richard Rorty argue that metaphysical questions should be evaluated based on their practical consequences and usefulness rather than their adherence to abstract, transcendental truths. For pragmatists, the end of metaphysics involves replacing metaphysical speculation with a focus on practical action and problem-solving.

6. **Continental Philosophy and Critical Theory**:

   - Thinkers in the Frankfurt School, such as Theodor Adorno, also critiqued traditional metaphysics as part of their broader critique of Enlightenment rationality. They viewed metaphysical systems as ideologically complicit in systems of domination and advocated for a more critical, historically situated approach to philosophy.

In summary, the "end of metaphysics" denotes a broad and diverse movement away from traditional metaphysical inquiries that seek absolute, foundational truths about reality. Instead, it emphasizes the contextual, contingent, and constructed nature of our understanding of the world, focusing on language, lived experience, practical consequences, and the critique of ideological assumptions. This shift reflects a profound transformation in philosophical thinking over the past century, moving away from abstract, speculative systems towards more grounded and critical approaches.

Florida Straits (1986)

https://en.wikipedia.org/wiki/Florida_Straits_(film)

三坊七巷

這個福州打炮房的名字，取得很好，台語三七仔，就是 pimp 的意思，你要理解，趙家人最喜歡人奶宴，意思是說，上半身和下半身，都很開心，

Cambridge Texts in the History of Philosophy （77 books)

https://www.amazon.com/-/zh_TW/dp/B09NJM4KKT?binding=paperback&qid=1716165475&sr=1-2-fkmr0&ref=dbs_dp_rwt_sb_pc_tpbk

5/20/24 （星期一）

（一）ICD vs OCRD vs SUD / AUD vs 新興藥物 vs Paraphilia vs Behavior Addiction 

（二）準確的那句話，

（三）菸，花，濾紙，

（四）每月一逃，

（五）世界觀須分，自然科學的，社會科學的，人文學的，精神分析的，分裂分析的，

（六）Guattari 的關鍵在 Transversality （Patrick Ffrench, 2023)，

（七）Deleuze 的關鍵在 Anti-Hegelianism （Michael Hardt, 1993)，以致 Affirmation (Jay Conway, 2010)，

（八）恆定的定義，分子的穩定，大于你所能感受觀測其變化的極限，以致你誤以為它不動；恆定相對于能動，能動需要恆定，需要信以為真，在恆定的引力 （gravity) 牽引內，他才敢有序的動 （題：引力的必然說明了存在只可能不自由的必然），有趣的是，場論者信，場之恆動，來訪者動，治療者亦動，動動之間，遂無定可言，

（九）上述恆定，就是體用不二的體，就是鮭魚返鄉的鄉，就是葉落歸根的家；上述有序的動，就是習性  （habit)，意思是說，習以為常，遂誤以為，那就是本性 （nature)，

（十）由此可知，習性決定本性，切忌繁瑣，必須極簡，比如說，三月落髮洗澡一次，

（十一）而為何製造儀式，因為習性拖磨，為了解憂暫忘，

（十二）

起尾注 （1992）

https://youtu.be/goUE8VNHQUU?si=VpFZqQ1APCcluMm1

Can we say that CCP is necropolitics? (ChatGPT, 2024-5-19) （negativity vs vitality)

Labeling the Chinese Communist Party (CCP) as practicing necropolitics requires a nuanced understanding of both necropolitics as a concept and the specific actions and policies of the CCP. Necropolitics, as articulated by Achille Mbembe, involves the use of power to dictate who may live and who must die, often through systemic violence, oppression, and the marginalization of certain populations.

To determine if the CCP's practices can be characterized as necropolitical, we can examine several aspects of its governance:

1. **Surveillance and Control**:

   - The CCP employs extensive surveillance technologies to monitor and control its population. This includes the use of facial recognition, internet censorship, and social credit systems. While these practices are primarily biopolitical (focused on the governance of life), they can have necropolitical dimensions if used to target and suppress dissent, leading to detention or extrajudicial punishment.

2. **Treatment of Uyghurs and Other Ethnic Minorities**:

   - The CCP’s policies in Xinjiang, where Uyghurs and other Muslim minorities have been subjected to mass internment, forced labor, and repressive surveillance, can be viewed through a necropolitical lens. These actions involve severe human rights abuses and have led to significant loss of life, cultural destruction, and psychological trauma.

3. **Suppression of Dissent**:

   - The violent suppression of political dissent, such as the Tiananmen Square Massacre in 1989 and the ongoing crackdown on pro-democracy activists in Hong Kong, exemplifies necropolitical governance. The state’s willingness to use lethal force to maintain control and eliminate perceived threats highlights its use of necropolitics.

4. **Economic Policies and Labor Practices**:

   - The CCP’s economic policies, which sometimes prioritize rapid industrialization and economic growth over environmental and human health, can have necropolitical effects. For instance, poor working conditions, pollution, and displacement of vulnerable populations reflect an indifference to the lives of those who are economically marginalized.

5. **Public Health and Pandemics**:

   - The CCP’s handling of public health crises, such as the initial response to the COVID-19 outbreak, demonstrates complex governance dynamics. While the state ultimately implemented strict measures to control the virus, the initial suppression of information and silencing of whistleblowers could be seen as prioritizing political stability over individual lives, a necropolitical tendency.

In summary, while not all aspects of the CCP's governance are necropolitical, certain policies and practices do exhibit necropolitical characteristics. Specifically, actions that involve the systematic use of violence, repression, and control over life and death, particularly in regions like Xinjiang and in the suppression of political dissent, align with Mbembe’s concept of necropolitics. Therefore, it is fair to argue that some aspects of the CCP’s governance can be described as necropolitical.

這個回應，中國人理應知道，匪諜 （尤其在台灣潛伏和半公開和公開的那些）也應該當成座右銘，

事實上，我很驚訝，這次 ChatGPT 的回應 （我去年問過同樣的問題），你要理解，以前它會說，不予置評，意思是說，以前它怕得罪共匪，

What drives the necropolitics (or thanatopolitics)? （ChatGPT, 2024-5-19) (negativity vs vitality)

Necropolitics (or thanatopolitics) is a concept primarily articulated by the philosopher Achille Mbembe in his influential essay "Necropolitics." This framework builds on Michel Foucault's ideas of biopolitics, which focus on the governance of life, by examining how power can also be exerted through the administration of death and the management of life through the looming threat of death. Here are some key drivers of necropolitics:

1. **State Sovereignty and Control**:

   - The assertion of state sovereignty often involves the power to decide who lives and who dies. This control is a fundamental aspect of necropolitics, where the state enforces its authority through the regulation and control of life and death.

2. **War and Conflict**:

   - In contexts of war and conflict, necropolitics becomes particularly evident. The state or other powerful actors use violence, warfare, and strategies of terror to exert control over populations, often justifying such actions as necessary for security or survival.

3. **Colonialism and Imperialism**:

   - Necropolitics has historical roots in colonialism, where colonial powers exercised control over colonized populations through violence, exploitation, and the imposition of death. This form of governance aimed at subjugating and dehumanizing colonized people, treating them as expendable.

4. **Racial and Ethnic Oppression**:

   - Necropolitics is often driven by racial and ethnic hierarchies. Policies and practices that disproportionately expose certain racial or ethnic groups to violence, marginalization, and death are manifestations of necropolitical power. Examples include systemic racism, genocides, and ethnic cleansing.

5. **Capitalism and Economic Exploitation**:

   - Economic systems, especially in their most exploitative forms, can drive necropolitics by creating conditions where certain populations are subjected to extreme precarity and disposability. This is evident in labor exploitation, environmental degradation affecting marginalized communities, and economic policies that prioritize profit over human life.

6. **Technologies of Surveillance and Control**:

   - Modern technologies enhance the capacity for necropolitical control through surveillance, data collection, and the ability to monitor and manage populations. This can involve the use of drones, biometric tracking, and other technologies that facilitate the exertion of power over life and death.

7. **Legal and Political Structures**:

   - Legal frameworks and political structures that institutionalize inequality and violence contribute to necropolitics. Laws that sanction extrajudicial killings, indefinite detention, and state-sanctioned violence against dissenters or marginalized groups are tools of necropolitical governance.

8. **Cultural and Ideological Justifications**:

   - Necropolitics is often justified through cultural and ideological narratives that dehumanize certain groups or present violence and death as necessary for the greater good. This can include nationalist rhetoric, religious extremism, or other ideologies that legitimize the use of death as a means of control.

In essence, necropolitics is driven by the desire to exert power and control over populations through the strategic use of death and violence. It reflects a mode of governance where the ability to inflict death becomes a central mechanism of power, deeply intertwined with historical, social, economic, and political forces.

The Relational Psychoanalysis was inspired by Sandor Ferenczi, whose deviation from Sigmund Freud in the late 1920s to early 1930s led to the birth of two-person psychology embodied in the Relational Psychoanalysis, who emphasized mutuality and enactment in the therapeutic process. Can we say that, “implicitly” Ferenczi was influenced by the quantum revolution in the 1920s too? (ChatGPT, 2024-5-19)

While it is intriguing to consider the possibility, there is no direct evidence to suggest that Sándor Ferenczi was explicitly influenced by the quantum revolution of the 1920s in developing his ideas about relational psychoanalysis. However, there are thematic parallels between the ideas emerging from quantum mechanics and the shifts in psychoanalytic thought introduced by Ferenczi. Here’s an exploration of these parallels:

1. **Relational Dynamics and Interaction**:

   - Quantum mechanics emphasizes the importance of relationships and interactions between particles, rather than viewing them as isolated entities. Ferenczi's shift towards a two-person psychology and the emphasis on mutuality in the therapeutic relationship resonate with this relational perspective, highlighting the dynamic interplay between therapist and patient.

2. **Mutual Influence and Enactment**:

   - In quantum theory, observation affects the observed system, a principle that can be loosely compared to Ferenczi's idea of mutual influence in therapy. Ferenczi's focus on enactment—the mutual and reciprocal influence of therapist and patient—reflects a similar understanding that both parties in a relationship dynamically shape each other’s experiences and outcomes.

3. **Non-Linear Processes**:

   - Quantum mechanics introduces non-linear processes and probabilistic outcomes, challenging deterministic views. Ferenczi's approach to therapy, with its emphasis on the unpredictable and emergent nature of therapeutic encounters, aligns with the idea that psychological processes are complex and non-linear.

4. **Holism and Context**:

   - Just as quantum theory promotes a holistic view where the context and the whole system matter, Ferenczi emphasized understanding patients within the context of their relationships and interactions, rather than focusing solely on intrapsychic phenomena. This holistic approach mirrors the broader, interconnected perspective introduced by quantum mechanics.

5. **Complexity and Uncertainty**:

   - Quantum mechanics reveals the inherent uncertainty and complexity in physical systems. Ferenczi’s recognition of the complexities and uncertainties in human psychology and his move away from rigid Freudian frameworks can be seen as an implicit parallel to the shifts happening in the scientific world during his time.

6. **Epistemological Shifts**:

   - The quantum revolution brought about significant epistemological shifts, questioning objective reality and introducing the observer’s role in shaping outcomes. Ferenczi’s contributions to psychoanalysis, particularly his openness to the subjective experiences of both therapist and patient and his challenge to the detached analyst stance, reflect a similar epistemological openness and shift.

While these parallels are compelling, it is important to note that Ferenczi’s primary influences were his clinical experiences and his intellectual engagements within the psychoanalytic community, rather than direct influences from contemporary developments in physics. Therefore, it is more accurate to say that Ferenczi’s ideas in relational psychoanalysis implicitly resonate with some of the themes of the quantum revolution rather than being directly influenced by it. The convergence in thought likely stems from broader cultural and intellectual shifts of the time, which included a growing recognition of complexity, interrelatedness, and the limits of deterministic, linear thinking across various fields.

So can we say that, “unknowingly” Deleuze’s philosophy was compatible with the world views of the quantum revolution? (ChatGPT, 2024-5-19)

Yes, it is reasonable to say that Gilles Deleuze's philosophy is "unknowingly" compatible with the worldviews emerging from the quantum revolution. Although Deleuze did not explicitly engage with quantum mechanics in the way Alfred North Whitehead did, many aspects of his thought align well with the philosophical implications of quantum theory. Here are some key points of compatibility:

1. **Indeterminacy and Becoming**:

   - Quantum mechanics introduces the idea of fundamental indeterminacy in the behavior of particles, exemplified by Heisenberg’s uncertainty principle. Deleuze’s emphasis on becoming, rather than being, resonates with this indeterminate nature of reality, where fixed states are less fundamental than continuous processes of change.

2. **Multiplicity and Difference**:

   - Quantum theory suggests a reality that is inherently multiple and probabilistic. Deleuze’s focus on multiplicity and difference aligns with this view, challenging classical notions of a singular, determinate reality and embracing a world of diverse potentialities and variations.

3. **Relational Ontology**:

   - In quantum mechanics, the properties of particles are relational, depending on interactions and contexts. Deleuze’s concept of assemblages and his rejection of isolated, independent substances in favor of interconnected, relational entities echo this relational ontology.

4. **Event-Centric Philosophy**:

   - Quantum theory highlights the importance of events (such as particle interactions) rather than static entities. Deleuze’s philosophy is similarly event-centric, emphasizing processes, events, and transformations over static identities.

5. **Non-linear Dynamics**:

   - The probabilistic nature of quantum events and the complex, often non-linear interactions within quantum systems are compatible with Deleuze’s interest in non-linear dynamics, flows, and the rhizomatic structures that characterize reality as he sees it.

6. **Holism and Interconnectedness**:

   - Quantum mechanics supports a holistic view of reality, where parts are deeply interconnected and cannot be fully understood in isolation. Deleuze’s philosophy, with its emphasis on the immanent plane of interconnected processes and the rejection of hierarchical structures, reflects a similar holistic understanding.

While Deleuze did not directly draw from quantum mechanics in developing his ideas, the philosophical themes that arise from quantum theory—indeterminacy, relationality, multiplicity, and event-focused ontology—are inherently compatible with Deleuze’s own metaphysical framework. This convergence suggests that Deleuze's philosophy is well-suited to a world view informed by the quantum revolution, even if this compatibility emerged indirectly or "unknowingly."

Was Whitehead’s process philosophy inspired by the quantum revolution in the 1920s? (ChatGPT, 2024-5-19)

Yes, Alfred North Whitehead's process philosophy was indeed influenced by the quantum revolution of the 1920s. Whitehead's engagement with the developments in modern physics, including quantum mechanics, played a significant role in shaping his philosophical views. Here are some key points that illustrate this influence:

1. **Shift from Classical to Modern Physics**:

   - Whitehead was acutely aware of the shift from Newtonian mechanics to the new physics of relativity and quantum mechanics. The indeterminacy and probabilistic nature of quantum mechanics, as well as the emphasis on relational and processual aspects of physical entities, resonated with Whitehead's own philosophical inclinations towards a process-oriented view of reality.

2. **Relational Ontology**:

   - Quantum mechanics challenges the notion of isolated, independent particles. Instead, it suggests that particles are interrelated and that their properties are defined in relation to one another. This relational perspective aligns with Whitehead’s idea of “prehensions,” where the basic units of reality (actual occasions) are constituted by their relations with other entities.

3. **Indeterminacy and Process**:

   - The quantum revolution introduced concepts of indeterminacy and the fundamental role of observation in defining the state of quantum systems (Heisenberg's uncertainty principle, for example). Whitehead incorporated these ideas into his philosophy, emphasizing the indeterminate, processual nature of reality and rejecting a static, deterministic view.

4. **Event-Centric View of Reality**:

   - Quantum mechanics emphasizes events and interactions rather than static entities. Whitehead’s process philosophy similarly focuses on events (actual occasions) as the primary constituents of reality. Each event is a process of becoming, influenced by and influencing other events.

5. **Continuity and Discreteness**:

   - The quantum theory’s dual nature of particles and waves (wave-particle duality) suggests a reality that is both continuous and discrete. Whitehead’s metaphysics attempts to reconcile these aspects by proposing that actual occasions have both a continuous processual character and a discrete, individual reality.

6. **Holism**:

   - Quantum mechanics promotes a holistic view where the parts cannot be fully understood without reference to the whole. Whitehead's philosophy similarly argues that each actual occasion encompasses and is affected by the entire network of relationships within the universe, embodying a holistic perspective.

Whitehead’s interactions with contemporary scientific developments, including his readings and discussions with prominent scientists, enriched his philosophical outlook. He aimed to construct a metaphysical system that was consistent with the most advanced scientific understanding of his time, particularly the implications of quantum theory and relativity. This approach allowed Whitehead to develop a philosophy that was deeply integrated with the scientific knowledge of the early 20th century, making his process philosophy highly relevant and innovative.

Was Deleuze influenced by Whitehead’s process philosophy? (ChatGPT, 2024-5-19)

Yes, Gilles Deleuze was influenced by Alfred North Whitehead’s process philosophy. This influence is particularly evident in Deleuze's focus on becoming, the event, and his rejection of static being in favor of dynamic processes. Here are some key aspects of Whitehead’s process philosophy that influenced Deleuze:

1. **Philosophy of Process**:

   - Whitehead’s central idea is that reality is composed of processes rather than static entities. This aligns closely with Deleuze’s view that becoming and change are fundamental to existence. Deleuze adopts and adapts Whitehead’s emphasis on the fluid, dynamic nature of reality.

2. **Actual Occasions and Events**:

   - Whitehead’s notion of “actual occasions” or “events” as the basic units of reality resonates with Deleuze’s concept of the event. For Whitehead, these actual occasions are the primary building blocks of the universe, each one a process of becoming that integrates various prehensions (or interactions) with the rest of the universe. Deleuze similarly views events as central to understanding reality, emphasizing their role in the continual process of differentiation and becoming.

3. **Prehension and Relations**:

   - Whitehead’s idea of prehension involves the way entities relate to and incorporate aspects of other entities into their own becoming. This notion of relationality and interconnectedness is mirrored in Deleuze’s concept of assemblages and his emphasis on the interconnected nature of all things within a plane of immanence.

4. **Creativity and Novelty**:

   - Creativity is a key concept in Whitehead’s philosophy, where the process of becoming always introduces new forms and patterns. Deleuze also places a strong emphasis on creativity and the production of the new, particularly through his ideas about difference and repetition, which challenge the dominance of identity and sameness.

5. **Immanence**:

   - Both philosophers advocate for a philosophy of immanence. Whitehead’s process philosophy describes a universe where all processes are interconnected and occur within the same plane of existence. Deleuze’s philosophy similarly rejects transcendence and emphasizes immanence, where all events and processes are part of a single, univocal plane of being.

6. **Complexity and Multiplicity**:

   - Whitehead’s universe is one of complexity and multiplicity, with each actual occasion contributing to the ongoing creative advance. Deleuze’s ontology is likewise focused on multiplicity and complexity, rejecting simplistic, binary structures in favor of a more nuanced, interconnected view of reality.

In his works, especially in "The Fold: Leibniz and the Baroque," Deleuze explicitly references Whitehead and acknowledges his influence. Deleuze’s appropriation of Whitehead’s ideas allows him to further develop his own metaphysical framework, one that is deeply committed to process, change, and the creative potential inherent in reality.

Was Deleuze influenced by Heidegger’s concept of ereignis? (ChatGPT, 2024-5-19)

Gilles Deleuze's relationship with Martin Heidegger's concept of "ereignis" (often translated as "event" or "enowning") is nuanced and complex. While Deleuze's philosophy shares some thematic overlaps with Heidegger's thought, particularly in their respective focuses on being, becoming, and the nature of existence, Deleuze was not directly influenced by Heidegger's concept of "ereignis" in a straightforward manner. Here’s a more detailed exploration of their relationship:

1. **Event and Becoming**:

   - Both Deleuze and Heidegger focus on the concept of the event, but they approach it differently. Heidegger’s "ereignis" is about the event of being's disclosure, the moment when being reveals itself and entities come into their own. Deleuze, on the other hand, conceives the event more in terms of pure becoming and the continuous process of change and differentiation, without a teleological or ontological grounding.

2. **Immanence vs. Ontological Disclosure**:

   - Deleuze’s philosophy is characterized by a strong commitment to immanence, where all processes and events occur within the same plane of existence without recourse to an underlying or transcendent ground. Heidegger’s "ereignis" involves a moment of ontological disclosure, where being itself comes to presence. This notion of an ontological event contrasts with Deleuze's more empirical, process-oriented perspective.

3. **Influences and References**:

   - Deleuze references Heidegger in his works, but he does not engage deeply with "ereignis." Instead, Deleuze’s ideas about the event are more influenced by his readings of Nietzsche (eternal return and the affirmation of difference) and Whitehead (process philosophy and the concept of the actual occasion).

4. **Difference in Methodology**:

   - Heidegger’s method involves a hermeneutic phenomenology aimed at uncovering the structures of being. Deleuze employs a more experimental, non-hierarchical method, influenced by Spinoza, Nietzsche, and Bergson, which focuses on multiplicity, assemblages, and the intensive processes of becoming.

5. **Conceptual Resonances**:

   - Despite the differences, there are conceptual resonances. Both philosophers challenge traditional metaphysics and seek to think beyond static representations. They share an interest in temporality and the dynamic unfolding of existence, although they frame these interests within different philosophical projects and terminologies.

In summary, while Deleuze’s thought resonates with some aspects of Heidegger’s focus on events and the dynamic nature of being, he was not directly influenced by Heidegger's concept of "ereignis." Instead, Deleuze developed his own unique philosophical perspective, drawing more heavily on other thinkers and emphasizing immanence, difference, and the continuous process of becoming.

Since Lacan was heavily influenced by Hegel, so can we say that Deleuze wouldn’t agree with Lacan due to this heavy Hegelian influence? (ChatGPT, 2024-5-19)

Deleuze and Lacan indeed had significant philosophical differences, partly due to Lacan's engagement with Hegelian concepts. Here's a detailed explanation:

1. **Lacan's Hegelian Influence**:

   - Lacan's work, particularly his development of psychoanalytic theory, is influenced by Hegelian dialectics. For example, Lacan's concept of the "mirror stage" and the development of the subject involve a dialectical process of recognition and misrecognition, echoing Hegel's master-slave dialectic.

2. **Deleuze's Critique of Psychoanalysis**:

   - Deleuze, along with Félix Guattari, critiques psychoanalysis extensively in works like "Anti-Oedipus." They argue that psychoanalysis, including Lacan's version, imposes an Oedipal structure and a representational framework on the unconscious, which Deleuze and Guattari see as fundamentally reductive and oppressive. They favor a more fluid, desiring-production model of the unconscious, which contrasts sharply with Lacan's structured and symbolic approach.

3. **Difference vs. Dialectics**:

   - Deleuze's philosophy of difference directly opposes the Hegelian dialectic that underpins much of Lacan's thought. Where Lacan employs a dialectical process in understanding the psyche and subject formation, Deleuze rejects such a process in favor of a multiplicity and a non-hierarchical, rhizomatic approach.

4. **Structure vs. Flow**:

   - Lacan's work is heavily structured, with a strong emphasis on linguistic structures and the Symbolic order. Deleuze, however, resists structuralism, advocating instead for a philosophy that emphasizes flows, becomings, and the deterritorialization of established structures. This difference reflects their divergent philosophical commitments.

5. **Affirmation vs. Lack**:

   - Lacan's psychoanalytic theory involves concepts like "lack" and "desire as lack," influenced by Hegelian negativity. Deleuze, in contrast, emphasizes affirmation and productive desire, rejecting the notion that desire is born out of lack.

While Deleuze respected Lacan's intellectual contributions and occasionally found some of Lacan's insights useful, he fundamentally disagreed with the Hegelian underpinnings and the broader structuralist framework that Lacan operated within. Thus, Deleuze would not agree with Lacan precisely because of Lacan's heavy Hegelian influence. Instead, Deleuze sought to develop a philosophical approach that moved beyond the limitations he perceived in Hegelian dialectics and, by extension, in Lacanian psychoanalysis.

Why Gilles Deleuze detested the Hegelianism and the dialectic? (ChatGPT, 2024-5-19)

Gilles Deleuze's aversion to Hegelianism and the dialectic stems from his fundamental philosophical orientation, which contrasts sharply with Hegel's ideas. Here are several key points explaining Deleuze's opposition:

1. **Philosophy of Difference vs. Philosophy of Identity**:

   - Deleuze's philosophy is centered on the concept of difference rather than identity. He saw Hegelian dialectics as fundamentally tied to a logic of identity, where contradictions are ultimately resolved in a synthesis that subsumes differences. Deleuze, in contrast, sought to affirm differences in their own right, without subordinating them to an overarching unity.

2. **Immanence vs. Transcendence**:

   - Deleuze advocates for a philosophy of immanence, where processes and changes are understood as occurring within the same plane of existence. Hegel's dialectic, with its progression towards an absolute, involves a form of transcendence that Deleuze rejects. He believed this movement towards an absolute negated the multiplicity and diversity of reality.

3. **Critique of Negation**:

   - In Hegelian dialectics, negation plays a central role in the development of concepts and reality. Deleuze criticized this focus on negation, arguing that it inherently involves a negative relation to what exists. Instead, he proposed a philosophy of affirmation that seeks to create and affirm new possibilities without negating existing ones.

4. **Non-linear and Non-teleological Thinking**:

   - Deleuze rejected the linear and teleological nature of Hegelian dialectics, which posits a progression towards a predetermined end (the Absolute). Deleuze's thought is more rhizomatic, embracing a non-linear, non-hierarchical view of connections and developments. This aligns with his broader interest in the creative and open-ended nature of life and thought.

5. **Multiplicity over Totality**:

   - Deleuze preferred the concept of multiplicity over Hegel's totalizing dialectic. He believed that reality is composed of a multitude of interrelated yet distinct forces and entities, which cannot be fully captured by a single, unifying system of thought.

6. **Empiricism and Materialism**:

   - Deleuze's philosophical influences included Spinoza, Nietzsche, and Bergson, who emphasize immanence, materialism, and a focus on life and becoming. This empirical and materialist orientation stands in contrast to Hegel's idealism and his method of dialectical synthesis.

In summary, Deleuze detested Hegelianism and the dialectic because he saw them as forms of thought that undermine the primacy of difference, impose a restrictive unity on the multiplicity of reality, and emphasize negation and transcendence over affirmation and immanence. Deleuze's philosophy seeks to celebrate diversity, creativity, and the continuous process of becoming, which he believed Hegelian dialectics could not adequately account for.

Michael Hardt (b 1960)

https://en.wikipedia.org/wiki/Michael_Hardt

Books

Single Authored

• Gilles Deleuze: an Apprenticeship in Philosophy, ISBN 0-8166-2161-6, 1993
• The Subversive Seventies, ISBN 978-0197674659, 2023

With Antonio Negri

• Labor of Dionysus: a Critique of the State-form, ISBN 0-8166-2086-5, 1994
• Empire, ISBN 0-674-00671-2, 2000
• Multitude: War and Democracy in the Age of Empire, ISBN 1-59420-024-6, 2004
• Commonwealth, ISBN 0-674-03511-9, 2009
• Declaration, ISBN 0-786-75290-4, 2012
• Assembly, ISBN 978-0190677961, 2017

Patrick ffrench (b 1965)

https://egs.edu/biography/patrick-ffrench/

https://www.euppublishing.com/author/Ffrench%2C+Patrick

Gregg Lambert (b 1961)

https://en.wikipedia.org/wiki/Gregg_Lambert

Books

• 2021 ‘’The World is Gone: Philosophy in Light of the Pandemic’’ ISBN 9781517913380.
• 2021 Towards a Geopolitical Image of Thought ISBN 9781474482943.
• 2021 The People are Missing: Minor Literature Today ISBN 9781496224316.
• 2020 The Elements of Foucault ISBN 9781517908782.
• 2018 Gilles Deleuze o Literature: mezi umēním, animalitou a politikou ISBN 9788087956915.
• 2017 Philosophy After Friendship: Deleuze’s Conceptual Personae, ISBN 9781517901004.
• 2016 Return Statements: The Return of Religion in Contemporary Philosophy, ISBN 9781474413916.
• 2013 Who's Afraid of Deleuze and Guattari? (Korean translation) ISBN 9788957077900.
• 2012 In Search of a New Image of Thought: Gilles Deleuze and Philosophical Expressionism, ISBN 9780816678037.
• 2008 On the (New) Baroque, ISBN 1888570970.
• 2006 Who’s Afraid of Deleuze and Guattari?, ISBN 9781847060099.
• 2004 The Return of the Baroque in Modern Culture, ISBN 9780826466488.
• 2002 The Non-Philosophy of Gilles Deleuze, ISBN 9780826459558.
• 2001 Report to the Academy (re: The New Conflict of Faculties), ISBN 9781888570618.

Edited volumes

• 2012 (with Daniel W. Smith) Deleuze: a Philosophy of the Event, ISBN 9780748645855.
• 2006 (with Victor E. Taylor) Jean Francois Lyotard: Critical Evaluations in Cultural Theory, ISBN 9780415338196.
• 2006 (with Aaron Levy) ‘’ Rrrevolutionnaire: Conversations in Theory, Vol. 1’’ ISBN 0971484872.
• 2005 (with Ian Buchanan) Deleuze and Space, ISBN 9780748618743.

The People Are Missing: Minor Literature Today (2021)

“The people are missing” is a constant refrain in Gilles Deleuze and Félix Guattari’s writings after the 1975 publication of Kafka: Pour une litterature mineure. With the translation of this work into English (Kafka: Toward a Minor Literature) in 1986, the refrain quickly became a hallmark of political interpretation in the North American academy and was especially applied to the works of minorities and postcolonial writers. However, in the second cinema book, Cinéma 2: L’Image-temps, the refrain is restricted to third-world cinema, in which Deleuze and Guattari locate the conditions of truly postwar political cinema: the absence, even the impossibility, of a people who would constitute its organic community.

In this critical reflection, Gregg Lambert traces the “narrowing” of the refrain itself, as well as the premise that the act of art is capable of inventing the conditions of a “people” or a “nation,” and asks whether this results only in reducing the positive conditions of art and philosophy in the postmodern period. Lambert offers an unprecedented inquiry into the evolution of Deleuze’s hopes for the revolutionary goals of minor literature and the related notion of the missing people in the conjuncture of contemporary critical theory.

Deleuze and Guattari Studies

https://www.euppublishing.com/loi/dlgs

George Musser (b 1965)

https://en.wikipedia.org/wiki/George_Musser

Spooky Action at a Distance: The Phenomenon That Reimagines Space and Time—and What It Means for Black Holes, the Big Bang, and Theories of Everything (2015)

https://archive.org/details/spookyactionatdi0000muss_l2y8

Why AI Won’t Take Over The World Anytime Soon

https://www.forbes.com/sites/bernardmarr/2024/05/13/why-ai-wont-take-over-the-world-anytime-soon/?sh=6b5f70de6d55

But, well, it will surely take over the world.

Inappropriate Medication Use Persists in Older Adults With Dementia

https://www.medscape.com/s/viewarticle/inappropriate-medication-use-persists-older-adults-dementia-2024a100094k?ecd=WNL_pcp_AGS-SPON_240518_MSCPEDIT_etid6524177&uac=304420PJ&impID=6524177

5/18/24（星期六）5/19/24 (星期日)

首先你要理解，身處煙花巷紅燈區，人生沒有，非怎麼樣不可，

這就是，白梅在山坡上私娼寮，看著鐵窗外遠方的海的時候，想到的話，

意思是說，我們一直誤以為，看海，是發生在火車上，

意思是說，曾經多時，看著遠方的海，是終于看著火車旁，近在咫尺的海，的前提，

其次你要理解，這是一個，百分之四的宇宙，

照 Karen Barad 的書名，你遂只有百分之四的機會，遇見宇宙，找到 （傳說中那廿一公克的）意義，

意思是說，天底下，從來都沒有，非遇見不可，非找到不可，

真正的物理學家，不是重複相信，已有的說法，而是只想觀測到，原有的說法，無法解釋的，宇宙的裂縫和打嗝，

打嗝，就是上帝吃得太飽，橫隔膜不自主的，愉悅的抽動，

裂縫，就是共匪維穩不成，十四億中國人，拿著菜刀磚頭，衝進中南海，

Netflix 說，韓國瑜給台灣人「精神和情感的雙重滿足」，我說過，你要注意片語，

回到，二零二三，十月，開始的地方，

6：39 PM，恍如隔世，

5：12 AM，等同露宿，只差幾條鱷魚，你要理解，這裡沒有工業，也幾乎沒有正常的商業，所以這裡的時間，仍屬自然時間，而非鐘錶時間，簡單講，這裡是文明的邊界，五月花吸水紙，吸狗尿效果很好，硬躺床像共匪航母甲板，意思是說，飛一架摔一架，稍早提到白梅，突然知道，她當年在此，就是在文明的邊界討生活，遇漁夫是必要的，之後回雲林務農，也是必要的，意思是說，這是一個更新世晚期，到全新世初期的故事，黃國昌長得很像小學生，而且是被霸凌很委屈的那種，韓國瑜長得很像國中生，而且是剛跟了大哥學會抽菸的那種，馬英九長得很像高中生，而且是急著見到偉人就畢恭畢敬下跪的那種，習近平是珍奇異獸，當然長得不像人，中壢區比桃園區純樸，意思是說，桃園區噱頭比較多，雖然學得還不大像，噱頭是什麼，噱頭就是柯文哲，這是我離開台北誓言不返的原因，

The 4-Percent Universe: Dark Matter, Dark Energy, and the Race to Discover the Rest of Reality (Richard Panek, 2011) (negativity vs vitality)

https://www.amazon.com/-/zh_TW/Richard-Panek/dp/0618982442/ref=tmm_hrd_swatch_0?_encoding=UTF8&dib_tag=se&dib=eyJ2IjoiMSJ9.eInZRX96_4nzD5fGVDHRhHWvZ0f7Cvw9EbsgYWFmfmqnjbaj5o7e-keUnCnHdVIMxNukpRT7bu7yYluUErIZsJ_B0pO2bqZwjip4R2BB4-CWYEI1DIXdrs2t7V9xnFqn5brIKnKONfdNem-HABcChfV5yjz9qvnfO_nuUvmkCEF4SpFixfgTzIhLFlRBxeqG5e0sbhvlqio6FtDmDbBM3TV3Wyn5k9oN-V0MRHjJboc.rYFMkWKqHpz601TCzjgNUR9IWCco75t1ARsibzmexl0&qid=1715919287&sr=1-4

The epic, behind-the-scenes story of an astounding gap in our scientific knowledge of the cosmos.

In the past few years, a handful of scientists have been in a race to explain a disturbing aspect of our universe: only 4 percent of it consists of the matter that makes up you, me, our books, and every planet, star, and galaxy. The rest—96 percent of the universe—is completely unknown. 

Richard Panek tells the dramatic story of how scientists reached this conclusion, and what they’re doing to find this "dark" matter and an even more bizarre substance called dark energy. Based on in-depth, on-site reporting and hundreds of interviews—with everyone from Berkeley’s feisty Saul Perlmutter and Johns Hopkins’s meticulous Adam Riess to the quietly revolutionary Vera Rubin—the book offers an intimate portrait of the bitter rivalries and fruitful collaborations, the eureka moments and blind alleys, that have fueled their search, redefined science, and reinvented the universe.

意思是說，negativity 等于 vitality，negativity 就是 vitality，

‘Quantum internet’ demonstration in cities is most advanced yet

https://www.nature.com/articles/d41586-024-01445-2?utm_source=Live+Audience&utm_campaign=0d392e2a7a-nature-briefing-daily-20240516&utm_medium=email&utm_term=0_b27a691814-0d392e2a7a-50423968