God did not make the world twice!

abstract-1-[Converted]For those of you who conceive yourselves above the ravages of the ordinary – and there are many; for those who feel above the mundane ebb and flow of things immanent, beyond the immediacy of things within the corporeal flux of the everyday; for those who feel that the stark rudeness of immediacy needs to be perfumed by decorum, obligation, politesse and deference, life, by which I mean the stuff of human cultures in its coarse contiguity, must appear, at the very least, altogether brutal, not to say repellent, and, by extension, somewhat undermined and disoriented by the appurtenances and contingencies, material and immaterial, which life capriciously  defecates.

For those of you who feel that the world is, for you at least, altogether incomplete, that it lacks any reliable form and consistency, and any hard and determined cartography by which to steer a directed and directing course; for those who feel life lacks clear contingency, not to say any certain causality which might lead you to draw some comfort from a reliable truth; for those of you seeking for a life, ethical, aesthetical, epistemological and ontological, situated somewhere far removed from the contingencies of a mass society under the thrall of corporate capitalism; for those who wish that promises are kept and the ideal landscapes of so many regressive movie themes, presentiments, assurances, declarations, guarantees, pledges  and mawkish displacements of all stripes were more, ‘oh so much more’ than a cynical and formulaic never-land of uncritical sentiment; for those who feel that an ideal life, in so far as you might conceive it, is to be found within the cacophony of everyday language and everyday ideas, situated geographically somewhere, close by, over there perhaps, beyond the immediate world; for those of you who think this, and that is all of you, things immediate, things constituent of the immanent present, things, by which I mean objects, events, figments of an extended mental life, must be rather etiolated, stung out, sunless, shadowed and lacking any visceral potency.
For those of you who think like this, life, and life only, remains secondary and diminished in comparison to your dreams of it.

But then, dear reader you are, of course, a creature of hubris and much wiser than the next guy. You see through the cant of politicians, bank-sters, lawyers, and melee mouthed grafting professionals of all stripes, whilst secretly admiring them for getting away with the loot. You know, really, that your local rat-race choir sings perforce of forced circumstance, and should the world be not as it is, but as you wish it to be, then you could at once be free and unbound, to act with some grace and some humanity, entirely balanced, perfect and predictable.  In the meanwhile you can do only as you must do, act only as you must act, given the mendacious context in which you find yourself. After all the world is mere shadows, and retribution for a life lived falsely will be avoided in the fullness of time, so your Platonic faith determines, by doing the conventional thing repeatedly, without critical reflection or self-risk, no matter how disingenuous your efforts need to be. The enduring lie of a life lived like this, is for you at least, a palliative sop to all conditions of adventure.

Oh for the life ideal; a life constructed according to Plato’s dualistic sentiment, which presents things as they appear, as mere shadows of a removed essence; shadows on the wall of a cave.  Yet a  life lived through shadows is not a life at all, and the idea that brought this fallacy into being deserves the derision it meets in the Vulgate.  Why oh why would God make the world twice, as shadow and as essence?  Life in this impression is an imposter, and can masquerade as a legitimate  epistemology, only for those who would have the majority deluded; and of those who would, without too much effort of self-reflection, willfully delude themselves.

But for those who would wish for a world ideal, perhaps a shadow land is preferable to a world of brute fact and immanence; to a world mundane and of the everyday.  In such a world of shadows, ordinary material things have neither purchase nor contingency, since their essences  are already and always removed, at some safe distance, never to be disturbed by the base contingencies of the Vulgate. Plato’s contrived insistence on duality insulates matter of fact-ness, by portraying it as mimetic, as a copy of right, essential and irreducible structures.

Life, in the hands of the two world-ers, is thus left to those of us who would attempt to live it, as nothing more than a collective delusion, untouchable and beyond influence. And for those of you who remain political, and understand the value of immanence, understand a human need to a grasp the world, right here – right now, in its rude brutality, and thereby substantiate the importance of action and the visceral necessity of constituting material change, for you Plato and his cohort contrive, at the heart of their ideas, a dissolution of praxis perforce of the dereliction of everyday existence.

Architecture pictures the world precisely in this way, contriving to read only essence in the forms of projected strategies. For those who wonder precisely why there seems to be an impasse between perceived need and material manifestation most especially in the construction of conte

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