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March 11, 2013



Semiotics creates a space from which the individual can fly to-the mountains on the horizon and the distant ocean with its open horizon, too.

But it is a life context, uncritical -unthinking even- in which, at the highest level the subject-agent as object lives in a primary urgency within an illusion of power, security-and even self.

A “sociological imagination” (Mills) implies the possibility of rational contemplation of semiotics itself.

Semiotics is visceral in its rationality: a necessary vital space in which the individual has the capacity to understand him/her self as in fact an individual. The elaborate “knitting” of a semiotic sphere (ultimately in the subject’s mind) is exactly that from which the individual can understand himself as an individual-“there is that out there, and there is me, here”.

It is an essential element to maintaining individuality specifically through a most domesticated, (mechanized) and limited cognitive function of symbolic thought, that is, of course, inherent to all human beings.

The semiotics sphere or ken is a natural mental habitat in which life as drama-life as ennui-life as horror-life as hope-life as everything-can take place; a whole world in which the individual must also see the self, his/her own individuality and identity.

Semiotics, then, is the possibility of self itself.

And there is no possibility of self in complex, sedentary collective groups without semiotics.

Semiotics is a natural element of escape as dimensionality that has the effect of drawing the individual’s mind away from the flatness of daily, social existence, although this is rarely understood intellectually by the individual.

The “sociological imagination” on the other hand is that intellectual understanding by the individual of the limits of the vital universe-of vital possibility itself- we all live at the center of.


A)                                                           WILL

…………………………SEMIOTICS                         PERSONAL POWER


Man, in his vision of dramatic technological change, feels insecurity and fear; and because he has no real power to intervene in any real way in that change, he feels a sense of being trapped in his personal and local human realities to which he belongs.

And because of this vision of the world as ominous and beyond his control, he may have the will to act, in some way, as a response to that vision of turmoil around him; but he is totally-absolutely-powerless to take any action whatsoever-and he feels it.

Hence his vital and psychological frustration.

[figure A]

But Money is a source of personal power and we all understand-and have probably said or heard at one time or another-that Money buys freedom. And in the United States today, as a result of a specific cultural substratum and a clear and precise  evolution of Money as personal power as the psychological cornerstone to social structure itself, Money is the medium in which social experience itself takes place.

But it is the individual’s will to power as imposition that is the psychological foundation of the rest of the cultural edfice.

And in a certain sense Money has become-or maybe has always been-a proxy mechanism of human will and violence, without which civilization would be impossible.

But at the heart of American social experience there is and has been (since WWII at least) a most extraordinary and particular form of predatory, unforgiving human violence that is expressed through a culture of money, under the guise of responsible, most stately and eminent Democracy.

But what other forms of personal power are there?

Culture as articulate expression and an appreciation or sensitivity to aesthetics is a most serious form of personal power.

But in America, today, because culture (not in its anthropological meaning) is understood as in fact something of great value, it too is turned into a commodity that is also understood and accessible-and possible-only through money.

And if you can’t afford to buy the The Economist, you can’t read it (not your own copy, anyway); if you don’t have a credit or debit card you can’t purchase e-books, although you may randomly come across paper copies of good books in some public library rubbish containers, or at the charity places that give old clothing to the poor; and if you are black, for the most part and as a social group, you have no interest in reading, anyway.

But there is nothing as powerful as the well-read, articulate individual, of any color or social class.

And rational understanding itself is also a form of personal power because, just as contemporary psychology claims, it bestows the individual with a sense of personal control, which is, ultimately, security and a form of comfort.

And power, be it money, culture or rational understanding, is the possibility of attaining comfort, of satisfying human need.

B)                                                           MONEY

……………………………..CULTURE                       RATIONAL UNDERSTANDING


C)                                                            POWER

…………………UNDERSTANDING                        RELIGION

And a central question that needs to be asked to atheists themselves is, why are people still religious today?

But I know no atheist or Oxford University, book-selling author as academic who has the answer to that question.

But I do.

And the answer starts with understanding of religion in its rationality-not in its metaphysical spirituality.

And religion is itself of form of power through RATIONAL understanding; and it is the RATIONAL security of the believer that is cornerstone of Religion as a life mechanism, for who really gives a rat’s ass about the afterlife in the end-nobody has ever come back to talk about it.


And this is the essential point about religion as a life mechanism: it does not matter if it is EMPIRCALLY true, or not; it is beyond EMPIRICAL understanding for it is itself an instrument as life mode of control as power.

Power in life.

[Figure C]

And it is the deep human need for RATIONAL understanding as psychological control as comfort that is the power of religion.

And because of its RATIONAL essence, Religion is the origin of science itself!

What are the observations early in the Book of Genesis regarding man and his relationship to animals of all categories, and to plants, but those of the RATIONALITY of man in his observance of nature and of himself?

D)                                                    RATIONALITY

……………………………….SCIENCE                      RELIGION

And this is exactly what is repeated by the voice of God himself in the book of Job, when, towards the end, the categories of all living creatures are repeated to contrast and draw out the real nature of man as a defense of Job: that man is interrogation; and man is himself and, because of his nature, the question WHY; this is the difference between men and beasts, and this is why Job will always be my beloved son exactly because he never ceases to ask.

But in consumer society as free-market human society, religion as personal power can most easily be turned into a commodity, just like most other human needs.

But there are some needs that can’t easily be understood as commodities from a vision of diachronic, systemic control through time as industrial production itself.

In the way psychoanalysis as therapy cannot be understood in its effects and processes the way the daily consumption of psychiatric medication can be-the daily consumption of an object of industrial production as “magic pill”, that becomes a symbol-fetish of the will to imposition, that is most easily understood by the simplest of human beings as consumer mass.

And because of McDonald’s and the companies that incessantly entice you with discount savings-as if that were truly as important as they allege-and because you are constantly exhorted to carry forth and aspire to be what is held up to you as an ideal of material mummification as life, you feel most forlorn.

F)                                                      RELIGION

………………………AESTHETICS                       RATIONALITY, LOGIC

Because it is only this that consumer society as Pentagon Democracy really has to offer you; but you hunger, as a human being, for so much more.

And it is the wonder and the RATIONAL contemplation of religion-later in both Judaism and Christian thought, for example-that marvels you like only the highest aesthetics can, in its refined and intricate logic and its intellectual-vital weight.

For it is the lightness of Harry Potter-and even Tolkien-or the universe of vampires and the film Twilight, that will eventually cause you to throw yourself out the window if you are not buttressed and supported by a deeper forms of RATIONAL, visceral being.

And I would be religious in this sense, if it were not for the fact that I was fed Scooby snacks as a child.

And in Scooby Doo, behind the supernatural and the fear it strikes into the hearts of the locals invariably at the beginning of all the episodes, is a dude-or an nasty woman-who always simply wants to force people off the land, for example, so that money can be made with a parking lot or the construction of a shopping mall.

But I understand the hunger of man.

And it is, as human truth, most dear to me.

And this is one of the psychological aspects of human beings the system of industrial production as consumer life is oblivious to.

But my food is aesthetics and RATIONALITY as empirically based, complex intellectual thought.

That and “peace, love and understanding”.

And sex.


Because out of practical observation, it should be clearly observed and understood that the suppression of human passion through morally rigid cultures of psychological and vital suppression, ends up-necessarily-contributing to intellectual stagnation, also.

Creativity, beyond its technical and market application, is severely limited, and more complex relationships between things are not easily indentified, let alone understood.

Because it’s about time you understood that the separation between emotion and intelligence, between subjectivity and objectivity is not a great as is commonly understood today.

And I understand your concept of science as a highly sophisticated and intense form of “dorking around” at the highest levels, even; levels, that are conceptual areas of flatness in their epistemological separation and independence; for it is the technician as scientist that today has come to substitute the scientist as intellectual.

Because although there is an empirical reality, there is really no such thing as human objectivity. Because only a human subject as agent can contemplate reality itself; and that reality is always-necessarily-mediated by the subjectivity of the viewer or beholder.

And science itself as you understand it is only a conceptual model, an empirically based, highly configured system of human understanding.

But it is a system of human understanding.

It is not reality itself.

But the capitalist-driven world as of the Industrial Revolutions, and most insipidly today, would have you believe otherwise.

Because science and the technology it produces have always been what is behind the social development of the world through capitalism; it has been the key to industrial expanse from the very beginning.

And it is still the cornerstone of world de facto power today.

But the problem of capitalism is now, today, the problem of science.

Capitalism as a system requires no ideology of any kind; it needs no specific, morally determined oversight to continue on through time.

And as is easily observable, you can be a party of communist dictatorship, a fearful, reactionary, right or left-wing dictator; or you can be just a socialist or a monarchy of some form or another: but under all these modes of political –and moral-orientation, there is absolutely no reason why you can not establish your country as a capitalist society (except in the case of Cuba).

Nobody is going to reject your money!

And this is just the problem with science: it is not morally grounded in anything but a spirit of technical conquest that is simply subject-as it as always been, but more so today-to the interests of material comfort that, originally, were the interest of commerce and business, and of Industrialization itself.

And commerce and business, and industrialization have no interests of an ideological or moral nature (outside of public morality as cliché).

Corporate America, for instance has really nothing to say about people as individuals, how they really live and what human life ought to be like.

Corporate America only understands people and their vitality as consumers, and it conveniently removes itself from the responsibility of thinking in broader, more abstract and complex matters of life.

And Corporate America’s understanding of society and itself is only through the earning of profits.

And this is the same intellectual-vital simplification that has enveloped science and human intellectual endeavor today.

And the interests of business are those of research itself; and research, education and learning-as the prime material for intellectual inquiry itself-have lost their own intrinsic dignity to the forces and rules of the market.

And the reason for this in my view-but you should really have an answer to this yourself-is that the power procured by science in favor of military might, and particularly in the favor of the United States military as cornerstone of Pentagon Democracy as a governance of coordination-and not of liberal, democratic opposition-has brought the present and historical holders of real, de facto power, to hold on to the technical power of science and technology as the deepest base to their own power itself, power that is to be understood-and they even truly believe this-to exist at the service as guardian of world economic order.

And this, in effect, is the historical reason society has not advanced-in almost 80 years since Hiroshima and Nagasaki-towards a higher social form of existence that is not based primarily on coercion and that would see technology really working for human well being, and not people enslaved to the system that produces technology.

And it is the de facto power of a supposedly Democratic world that is not willing to give up its position of dominance over human societies.

And this is also another reason why religion survives, still today; that the primary, unanalyzed mechanisms of human emotional response as social base, must necessarily remain as they have been, essentially, since the appearance of agriculture-out of a clear vested interest on the part of the New Industrial State.

And it is clearly through this ignorance as denounced by many an academic and Noble prize winner with regards to human psychology, that the path of technical progress has dangerously out paced human understanding of man’s own nature.

But human society can easily change through a better understanding by the individual of our own psychology as biological, cognizant organisms.

And you have now, in conclusion, the insolvency that Eisenhower spoke of, that has today brought down the intellectual and vital dignity of human beings, most appallingly in the United States itself.

But the force that Eisenhower pointed to in 1961 as a cause of this is now de facto power itself.

And it is no longer a question of resisting, of being wary and on the lookout.

That power itself must be removed.

And it will be removed by people’s awareness and understanding of it.

And you can keep your money.

(For the moment!)

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