Petting Wild Thought on Mars Hill

I am not able to contain what I want to communicate, I am only pointing.
All thought/language Idea is a sign for the other. Don't look at my finger.

Man is not a self-contained unit. DNA information communicates discreetly,
and is expressed physically. DNA does not produce information it is
information. Man is not singly discreet or universally discreet. Man
requires external information. We are given some external information
physically and some non-physically. We never (naturally) have all the
information. Any description of man or components of man are always
incomplete. I know and I know that I don't know. So, knowing consists of
communicable and un-communicable components. Language deals directly with
the communicable and the apparent gaps testify to the un-communicable. This
knowledge motivates man to reach out to the other for the 'I don't know'
that I know that I don't know. Any system of Truth based on
language/thought alone is incomplete. The other is attained through hope by
charity with faith. Man has one foot here and one foot extended to the
other. No leap, but step of faith, one in contact with the material (I
know) and the other providing stability in the other. The mystic leaps and
falls, the materialist stands on one foot and totters groping for stability.
The stable man is tame and wild, Cimarron, feral. Philosophy is the history
of the here flirting with the other, an attempt at relationship with no
commitment. It is the wavering outstretched foot.

Maybe Derrida sees the wavering and thinks (contains) that this is innate to
man, a self-contained unit, or spectrum of self contained units over time,
or a field of potentiality with 'guard rails'. Non-physical information
cannot be described (contained) with language. It can be hinted at with
language by its limitations. It is outside language, but not outside man.

Hope: un-communicable desire for the other.
Charity: willful motivation for other, rejection of self-containment.
Faith: knowledge of un-communicable.

The deferment of meaning or the play between structures occurs in language
or in the mind of the reader. The reader is not equipped to fix or center
the meaning. The marginalized meaning oscillates with the center. An
appeal to the other can fix meaning, but it is only the receding image in a
series of mirrors, so it is fixing meaning is an apparent illusion. But the
appeal of the other to the Other fixes meaning, since the Other contains the
other and the mind contains the oscillation of meaning. Language does not
contain the Other, the Other contains language. Meaning is a continuity
that starts in the mind and stretches through the other till it is anchored
in the Other. The mind is not the 'organ' for discerning the Other, since
the Other contains the mind. Another organ is required to 'sense' the Other
or 'know' the Other. The Other is not a phenomena, all phenomena are
contained in the Other. This organ 'transcends' the material but is not
divided from the material. The mind and the Other 'sensing' organ are
continuous. They are inseparable from one another, but incomplete with out
continuity to the Other. Justice and Messiah are glimpses (sensings) of the
Other. It gives stability if sensed and instability if ignored.

The continuity that lies across the alleged gap between what I know and what
I know that I don't know is choice, a freewill choosing. This is not
natural it is un-natural and outside of language proper. Wild untamable the
continuity straddles the gulf between the poles. It is coherent the tree of
knowledge of Good and Evil (Justice) and the tree of life (messiah). You
must choose to move across or choose not to choose and unceasingly defer
meaning. Who is braver? Rather who is freer?

For me, I choose meaning and life; this unites me with the Other and gives
me the natural and the Other with the cost of self-existence, the
unceasingly deferred self. True Freedom has a short term cost but a
lifetime payback.

Jaques says in 'I'll Have To Wander Alone', ""From this inclination to this
longing there is, in a certain respect, no change except a change of the
will, a sort of leaping in place (saut sur place) of the whole body which
exchanges its organic will for a spiritual will. It wills now not exactly
what occurs, but something inthat which occurs, something yet to come which
would be consistent with what occurs, in accordance with the laws of an
obscure, humorous conformity: the Event. It is in this sense that the Amor
fatiis one with the struggle of free men" (One would have to quote
interminably)."

I have chosen to move beyond struggle, I choose not to walk alone. If you
did not understand this quit looking at my finger.

Scottie, some one dear to me told me to look with the light not at it. It
is my fondest hope that we share a glass of Ambrosia together one day.
There can be no St. Anne, that homily home, without MacPhee.

Daniel

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Received on Wed Mar 12 14:15:32 2003