The Refusal:

“There are reasons we will no longer accept. An appearance of wisdom which we find horrific. An
offer of compromise and reconciliation we will no longer hear.” (Paris, May 1968)

The world is at war, left wing and right wing, only when both wings fly together will mankind gain the chance to develop its full potential. Freud discovered this nightmare world of the unconscious and how every head is torn in two by the antinomy of sex.

The Acceptance:

It would be strange indeed if, as some philosophies seem to imply, reality were made up of some common stuff called “experience”. It would be as if, upon inspecting my breakfast porridge carefully, I were to find it was in fact made up some homogenised substance. What if all the shapes and colours, textures and materials were all replaced by some “stuff” of reality, unvarying and unchanging, continuous and monotonous sensation? Is this the mental excretion of such philosophy? The search for an “underlying reality”, of laws and principles, may in this light make less sense than a search for an “overlying” one. When there is talk of “sense data” (isn’t this just a device to distance oneself from the everyday world around one of colours, shapes and sounds?) I feel the world closing in around me. I become centred in myself. Colours diminish to dullness, music to mere sounds, people to aimless bodies. Why has my wonderful world of colour and experience been taken away? Where has the life gone? Reductionism of sensation into sense-data ‘reflects’ scientific divisionism. Love of generality smothers individuality. If one approaches reality from the general, towards the specific, the resulting picture will always reflect the mechanistic assumptions you began with.

One moves from the general to the specific, and back again. The process of philosophy creates a framework of thought and meticulous ‘thought-experiments’ which mirror the dialectic process of scientific discovery. This seems purposefully designed to prevent you from seeing the wholeness of the model, or of reality itself, for that matter.

Every thesis has an anti-thesis. Science tests a theory in isolation, in artificial conditions, in order to verify it. Abstracted essences interact in an artificial arena. Does then the sub-culture of the city, paradigm of man’s domination of nature, form an image of the organic world through the harsh piercing gaze of the science god? Society is an institutional hierarchy.

So what is, or should be, the correct mode of enquiry, of searching out the patterns of change, the paths of flow, the feedback, effect and transfer, of the flowering of the dialectical process of knowledge?

Follow the patterns of nature. Use organic systems, organic structures to describe the paths of flow. Abandon rigid, linear structuralism.

Molecular patterns, crystalline structures reflect the death-state (stability/flux dialectic). The death state implies renewal and rebirth. For in our universe nothing stands still, nothing changes. The lattice work is a diamond shining so bright. Atomicity is death in motion, hypostatised destruction/reaction (nuclear fission). Synthesis is growth (tree-paradigm; the tree carries the death pattern, or the other way around, the death pattern carries innumerable trees), patterns fulfil and repeat themselves, structure is balanced by randomness in direction and growth. Swirls, patterns of chaos, smoke drifting in the breeze is anarchy which follows the destructive side of Shive, where all things break up and become one in the void, the slip side of synthesis where we let negativity surface. Three states of reality, the reality of mind transcended of its spatial position, input and output, it’s all the same.

The dogmatic fixation of world-view-percept models enshrines the conditions for perpetual war. This needn’t be. Let the imagination free.


Jenifer Radden – Madness and Reason
Michel Foucault – L’Archaeologie du Savoir -Discipline and Punish
Maurice Blanchtot – L’Entretien Infini
Jacques Derrida – De La Grammatologie
Herbert Marcuse – One Dimensional Man
Noam Chomsky – Manufacturing Consent – The New World Order
Thomas Szasz – Ideology and Insanity
R.D. Laing – The Divided Self
Lee Thayer – The Functions of Incompetance (originally given as a Henry Margenau Lecture at Hartwick College, New York, November 11, 1971) Niels Bohr
Deleuze and Guatarri – Mille Plateaux
Paul de Man – Blindness and Insight
Leon Tolstoy – Government is Violence
Kees Zoeteman – Gaiaosophy
Rudolf Steiner – Occult Science
Tommy Bergstein – Quantum Physics and Ordinary Language
P.D. Ouspensky – Tertium Organum
Aldous Huxley – Science, Liberty & Peace
James Lovelock – Gaia, the Science of Planetary Medicine
Joseph Gabel – La Fausse Conscience: Essai Sur La Reification
Soren Kierkegaard – Fear and Trembling – Repetition
Richard Rorty – Irony, Contingency, Solidarity
Ortega y Gasset – Velaquez, Goya and the Dehumanisation of Art
Timothy Leary – The Politics of Ecstasy
Franz Fanon – The Wretched of the Earth
Willard Van Orman Quine – Ontological Relativity & Other Essays


“{…} The man
Of virtuous soul commands not, not obeys.
Power, like a destroying pestilence,
Pollutes whate’er it touches; and obedience,
Bane of all genius, virtue, freedom, truth,
Makes slaves of men, and of the human frame
A mechanized automaton.”

Percy Bysshe Shelley, Canto III, from Queen Mab (1813)


1 Michael Foucault, “Madness and Civilisation” back
2 “The despot or “god” wears a solar face that is his entire body, as the body of the signifier. He looked at me queerly, he knitted his brow- what did I do to make him change expression?” Deleuze and Guattari, “Mille Plateus”, Chapter 5, “587 BC – AD 70: On Several Regimes of Signs” (page 128- my parentheses) back
3 “That which is Below corresponds to that which is Above, and that which is Above corresponds to that which is Below, to accomplish the miracle of the One Thing.” – The Emerald Tablet of Hermes Trismegistus, i.e. all things that happened on one level or plane of existence occur on all levels and what happens in the macrocosm can be seen in the microcosm back
4 “The supreme function of reason is to show man that some things are beyond reason.” -Blaise Pascale back
5 Soren Kierkegaard “Fear and Trembling- The Sickness Unto Death” (exact page reference unknown) back
6 In Plato’s Phaedrus, the Egyptian god of writing (Thoth) offers King Thamus writing as a “remedy” (“pharmakon”) that can help memory. Thamus refuses the gift on the grounds that it will only create forgetfulness: for him, it is not a remedy for memory itself, but merely a way of reminding. Writing is thus a “poison” (“pharmakon”) that is the cure or remedy for itself, since excess of writing simply generates more things to be remembered in an ever-expanding spiral. back
7 Fyodor Dostoyevsky, “A Writers Diary” (trans. Richard Howard via Foucault’s Madness and Civilisation) back
8 Sigmund Freud, “The Interpretation of Dreams” (1978) back
9 Soren Kierkegaard (Ibid) back
10 “What is born from the strangest delirium was already hidden, like an inaccessible truth, in the bowels of the earth,” Michel Foucault, Madness and Civilisation, pg. 23 back
11 Sebastian Brant (humanist and theologian), “Stultifera Navis” (‘the ship of fools’) 1497, Folio. 11 (trans. from Latin)back

12 Consider Douglas Adam’s “Shoe event Horizon” from the fictional novel “The Restaurant at the End of the Universe”. The explanation takes place on the second planet in the Frogstar system – Frogstar World B –
where the galactic president has been taken to against his will. The details of his captivity and personality need not detain us; suffice it to say that although the other Frogstar worlds are quite delightful – excellent fishing is to be found on World C, for example – Frogstar World B is a place of dank desolation on which nobody willingly sets foot. Its only inhabitants are large, somewhat human-looking, extremely depressed birds, of whom more later. Its few visitors are limited to those poor souls destined to be fed into the Total Perspective Vortex, to learn their place in the universe, and the Vortex’s disembodied custodian, Gargravarr. It is he who outlines to the galactic president the basis of the Adams theory of economic bubbles by telling him the story of that dismal world: “Many years ago, this was a thriving, happy planet – people, cities, shops, a normal world. Except that on the high streets of these cities there were slightly more shoe shops than one might have thought necessary. And slowly, insidiously, the numbers of these shoe shops were increasing. It’s a well-known economic phenomenon but tragic to see it in operation, for the more shoe shops there were, the more shoes they had to make and the worse and more unwearable they became. And the worse they were to wear, the more people had to buy to keep themselves shod, and the more the shops proliferated until the whole economy of the place passed what I believe is the termed the Shoe Event Horizon, and it became no longer economically possible to build anything other than shoe shops. Result – collapse, ruin and famine. Most of the population died out. Those few who had the right kind of genetic instability mutated into birds – you’ve seen one of them – who cursed their feet, cursed the ground, and vowed that none should walk on it again. Unhappy lot.” back
13 “Chaos Theory is a branch of mathematics focusing on the study of chaos—states of dynamical systems whose apparently-random states of disorder and irregularities are often governed by deterministic laws that are highly sensitive to initial conditions.” Source: Chaos Theory- Definition & Facts, Encyclopedia Britannica. Retrieved 2019-11-24. back
14 An attempt at a redefinition of the term “responsibility”: If one’s highest aim is that of ‘Love Thy Neighbour’, if this is prioritised, perhaps with the provision “love thy neighbour as thyself”, or, as Vivekendanda puts it, “Thou, not I, should be the watchword of all sentient being,” (although I am not sure, in philosophical form, if in this context he is alluding to the distinction between “being” and “becoming” i.e. being as true and absolute being, or as existential Marxists would put it, lack of “false consciousness”; or ‘becoming’ as the shedding of the Karmatic burden in service to others (Dharma)), to prevent those of us who once they have a goal in mind become absolutely obsessed with it, fixing their eyes on it, taking steadfastness to extremes, who often trip-up or are mis-directed (or who fall down deep crevices, perhaps to emerge, as maybe part of a series of Manichean trials, tests or quests of dedication.) Yet it does seem to be the case that fanaticism of any sort is usually as harmful to the victim as it is to the perpetrator.
So how to escape from the negativity associated with terms like ‘duty’, ‘obligation’ etc.? when they come fully armed on the end of a truncheon’s swing? When they come in the mouths of mealy polyvocal politicians?
(We are but play-things to these ‘gods’, ‘guinea pigs’ to be tested in experimental mazes!) By perhaps, associating them with love, love as a pure motivating energy, duties and bounds as contingent and convenient links between folk enabling them to act out their highest and noblest wishes. However even if you could persuade one or two people to see their obligations as loving to be fulfilled, how would this affect the world in general?
Would they convince, say, their Bosses, that they were working for love and not money or obligation and that this was the reason they had given away all the company’s profits to the needy? Happy indeed would be that person! However, what if the poor Boss, his business relations ruined, his estate sequestered- reason enough to do away with his poor life! back
15 Jean Jacques Rousseau, “A Discourse on the Moral Effects of the Arts and Sciences”, (2nd Part, Para. 8) back
16 The triumph of medical Imperialism is complete when the laity regards normal mental and bodily functions as diseases, and harmful intervention, even against the patient’s will, as treatments. back
17 Michel Foucault, “Madness and Civilisation”, Chapter IV ‘Passion and Delirium’, (Para. 2) back
18 2 Corinthians 5:7 “For we walk by faith, not by sight.” back
19 Louis Sebastian Mercier, Tableau de Paris, 1783 back
20 Ibid chapter 9, pp. 235 back
21 “For a long time already, the law has recognised the insane as minors,” M. Foucault, “Madness and Civilisation” back
22 Ibid, Pg. 258 back
23 Ibid, Chapter 4, pp. 109 back
24 Ibid, Chapter 9, pp. 278 back
25 “Discipline and Punish, the Birth of the Prison”, Ch.1 pp.28 back
26 Ibid pp.8 back
27 Ibid, Part 2, Ch. 1, pp. 101 back
28 J.M. Servan Discours sur l’administration de la Justice Criminelle p.35 (1767) back
29 Jean Jacques Rousseau, “The Social Contract”, Chapter 15, pp. 145 back
30 Of the generous donations of the gullible public to the over-exploited so-called “under-developed” “Third World”; perhaps its true function is a palliative, a ‘conscience-easer’. back
31 “Discipline and Punish, the Birth of the Prison”, Part 2, Ch. 2, pp. 104 back
32 Jean Jacques Rousseau, “Discourse on Inequality”, pp. 27 back
33 Jacques Derrida, “Of Grammatology”, Notes to pages 279-299, sic (21) back
34 Recollection, especially of a supposed previous existence; A Patient’s account of their medical history. back
35 Richard Rorty, “Irony, Contingency, and Solidarity”, Ch 1, pp. 5. A logocentric teleology? back
36 “Template” as in model, mould into which is poured the substance of human creation back
37 Cardinal Newman, “The Idea of a University Explained” back
38 Such forms dangle at our fingertips every day, we don’t have the impetus or the inspiration to reach for them. We have first to be given the key. We are not wise or strong enough to take the key from the handmaiden of the Gods and storm the gates of Paradise. Few have tried and many of the few have been sacrificed. back
39 c.f. Richard Rorty’s “Irony, Contingency, Solidarity” (p.54) back
40 In mathematics, physics, and art, moiré pattern or moiré fringes are large-scale interference patterns that can be produced when an opaque ruled pattern with transparent gaps is overlaid on another similar pattern. For the moiré interference pattern to appear, the two patterns must not be completely identical, but rather displaced, rotated, or have slightly different pitch. back
41 Pharmakon, in philosophy and critical theory, is a composite of three meanings: remedy, poison, and scapegoat. The first and second senses refer to the everyday meaning of pharmacology (and to its sub-field, toxicology), deriving from the Greek source term φάρμακον (phármakon), denoting any drug, while the third sense refers to the pharmakos ritual of human sacrifice. A further sub-sense of pharmakon as remedy which is of interest to some current authors is given by the Liddell-Scott-Jones Greek–English Lexicon as “a means of producing something”.[2]
In recent philosophical work, the term centers on Jacques Derrida’s “Plato’s Pharmacy”,[3] and the notion that writing is a pharmakon. Whereas a straightforward view on Plato’s treatment of writing (in Phaedrus) suggests that writing is to be rejected as strictly poisonous to the ability to think for oneself in dialogue with others (i.e. to anamnesis), Bernard Stiegler argues that “the hypomnesic (i.e. the “making-technical” of memory) appears as that which constitutes the condition of the anamnesic”[4]—in other words, externalised time-bound communication is necessary for original creative thought, in part because it is the primordial support of culture (Wikipedia) back
42 Dale Aukerman, “Darkening Valley: A Biblical Perspective on Nuclear War” back
43 Hebert Marcuse, “One imensional Man”, p.148 back
44 In mathematics, the Cantor set is a set of points lying on a single line segment that has a number of remarkable and deep properties. It was discovered in 1874 by Henry John Stephen Smith and introduced by German mathematician George Cantor in 1883.[5][6] The Cantor ternary set is created by iteratively deleting the open middle third from a set of line segments. One starts by deleting the open middle third (1/3, 2/3) from the interval [0, 1], leaving two line segments: [0, 1/3] ∪ [2/3, 1]. Next, the open middle third of each of these remaining segments is deleted, leaving four line segments: [0, 1/9] ∪ [2/9, 1/3] ∪ [2/3, 7/9] ∪ [8/9, 1]. This process is continued ad infinitum. The Cantor set is the prototype of a fractal. It is self-similar, because it is equal to two copies of itself, if each copy is shrunk by a factor of 3 and translated. More precisely, the Cantor set is equal to the union of two functions, the left and right self-similarity transformations of itself. back
45 “The Heisenberg uncertainty principle in quantum mechanics is the principle that there is an absolute limit on the combined accuracy of certain pairs of simultaneous, related measurements, especially that of the position and momentum of a particle. Originally posited as a problem of measurement, it was soon refined as an inherent property of the universe. SOURCE: Postscript to Michael Frayn’s Copenhagen (New York : Anchor Books, 2000)” Source of this quotation: Wiktionary back
46 Deleuze and Guattari, “Mille Plateus” (chapter 14- ‘1440: The Smooth and the Striated’) around Pages 486- 488. i.e. The freedom of the imagination to make conceptual links which it finds convenient both as memory aids and for representational clarity back
47 It is interesting at this point to note one of De Montaigne’s observations on the honour of cannibals in battle (from his Essais, Chapter 31) in which they participate solely with respect to the honour to be gained by acts of heroism. This extends to their capture, for they take prisoners with the intention of killing them, yet beforehand they are treated with every human dignity, as worthy guests. Heroism extends beyond the battlefield in retaining dignity to the very end. Hence the words of one about to be put in the pot: “These muscles, this flesh and these veins are yours, poor fools that you are! Can you not see the substance of your ancestors’ limbs still in them? Taste carefully, and you will find the flavour that is in your own flesh.” A witticism which by no means savours of barbarism. back
48 Wittgenstein made it clear that the object of philosophy was to develop the “language game” to the point at which philosophy could stop. back
49 …and mass-communication in the internet age. back
50 Ibid, ‘Conclusion’, pg. 283 end of first paragraph. back
51 “Manufacturing Consent”, p.284, 3rd para; and 4th para (line 6) back
52 “Discipline and Punish”, p. 28 back
53 Former U.S. Senator Alan K. Simpson has written: “The so-called ‘Red Scare’ has been the main focus of most historians of that period of time. A lesser-known element … and one that harmed far more people was the witch-hunt McCarthy and others conducted against homosexuals. (Simpson, Alan K.; McDaniel, Rodger (2013). “Prologue”. Dying for Joe McCarthy’s Sins: The Suicide of Wyoming Senator Lester Hunt. WordsWorth Press.) back
54 Voltaire back
55 Bruce Chatwin, “The Songlines” p. 214 back
56 Ibid, p.116 back
57 Ibid, Discipline and Punish, p.76 back
58 Ibid, (paraphrased), p.87 back
59 Ibid, P.233 (c.f. footnote: “the play between the two ‘natures’ of the prison still continues. In summer 1974 the head of state recalled the ‘principle’ that detention ought to be no more than a ‘deprivation of liberty’ – the pure essence of imprisonment, freed of the reality of prison; and added that the prison could be justified only by its ‘corrective’ or rehabilitating effects. back
60 Deleuze and Guattari, “Mille Plateus”, (Translator’s Foreword, P. xiii) back
61 Deleuze and Guattari, 1988, P.127 (Mille Plateaus) back
62 Ibid, p.237 back
63 Ibid, p.415 back
64 Thomas Troward, “The Word and the Law”, Pg. 43 back
65 G.W.F. Hegel, Phenomenology of Mind. Time as the horizon of being, being in and for itself, self understanding, the hypnotising ego-animal. Createdness is an attribute of world and nature, time a fundament of being. Its existential function is to care. On the question of being there is no circular reasoning, but rather a remarkable relatedness backward or forward. In « idle chatter » understanding has been uprooted, is unattached and floating, the pre-requisite for average understanding, obviousness and self-affirmation. Alienation is thence a lack of potentiality of being. back
66 Jean Jacques Rousseau, Chapter XV, Deputies or Representatives, The Social Contract back



“Autonomous individuals are capable of volitional and intentional action derived from the manifold transcendental aesthetic in the anheuristic amphiboly of the integrum.”

(Distillation from Immanual Kant’s “Critique of Pure Reason”, Chapter 3, Part A – “Transcendental Aesthetic”)