Post Post Modern Ontology

I have created a new branch of knowledge called Value epistemology. Value epistemology has its mirroring in an ontology (Being) that is constructive. There are two types of ontology: one being constructive ontology and the other being destructive ontology.

Camus and Sartre are philosophers who have espoused a philosophy of ontological destruction. For them life is chaotic and absurd and having no meaning. They also celebrate a being going into a fallen pit of anarchy. Let’s take Camus Myth of the Sisyphus. In it a man is condemned by the Gods to roll a boulder all the way uphill only to find that it rolls down. The man is forced to repeat this meaningless chore again and again. I would like to ask Camus: is life absurd? Is it chaotic! Camus’ philosophy is an incoherent one. If we follow Camus philosophy we won’t be able to live a life meaningfully. Aren’t we living in a society where we celebrate the meaning of life? We are not beings living in isolation. We are living in a community of shared meanings— or should be live as egotistic individuals. Is life marked the absence of reason and passion? We are beings living in three states—Catharsis, Angst and Ecstasy. Meaning of life is existentially realized.

What does Sartre have to say of Ontological Existentialism? Sartre’s Philosophy also celebrates the meaning of the absurd. Life for him is coherent mass of nothingness. We navigate our life by negating the meaning of existence. Is life chaotic and absurd? Is the choice we make to free ourselves meaningless one? Sartre goes on to say that: we are condemned to be free. How can we say that freedom is our condemnation? Was Sartre a psychological victim of World War II? Why is there so much negative theology in ontological philosophy?

I have read and reread existential Philosophers like Camus and Sartre and I have developed a new branch of existential ontology called constructive ontology. Constructive Ontology creates a new meaning that life is creative and having a purpose. We have to live a life in Valueblelization (from Value and Realization). Valueblelization means a creative living with celebration of sharing meanings in empathic harmony. For Valueblelization to occur an individual is a purposeist from (Purpose and ist). We have to authenticate ourselves in a democratic empathy of sharing meanings.
Summarizing I can say that the Philosophy of Camus and Sartre is destructive and rereading them I have made ontology a constructive one.


Methods of Literary Criticism

I have discovered some tools for the methodology of literary criticism. They are:
a) Philosophical Etymology
b) Cultural Anatomy
c) Psychological Pharmacology
d) Ontological Nebula

Philosophical Etymology
What is philosophical Etymology? Philosophical etymology is a cross examination of literary and cultural meanings in the light of Philosophy. It seeks to give newer shades of meaning to older thoughts. Let’s look at some examples. The school of structuralism coined that all language is made up of signs. A sign consists of the signifier and the signified. The signifier is a visual tangible thing and the signified is an idea. Let’s use an example: I blossomed in her garden. Here blossomed is figurative and an idea and hence it is the signified. Garden forms the signifier.

Postmodern Philosopher Derrida developed the idea of Binary Divide. A Binary Divide is a text that privileges some and marginalizes others. Let’s look at an example. It is said in an advert: Wanted only Native Speakers to Teach English. This narrative privileges Native Speakers over English spoken by the colonized people. Using the Binary Divide we can deconstruct texts.

From Derrida I have developed an idea called Binary Fusion. Binary fusion is a text that promotes equality. Let’s look at an advert. We do not discriminate people on the basis of gender, color or orientation. This text contains a Binary Fusion. Let’s look at another example. Black Culture, Black Gospel, Jazz and Blues are universally epitomized binary fusions of culture. A literary interpreter can analyze texts and bring out notions of marginalization and privilege and also write a narrative of Binary Fusion.

Then comes Kristeva’s texts of the semiotic and the symbolic. A semiotic text omits grammar and punctuation. Such a kind of text can be found in streams of consciousness narratives, in drama, film and music. A symbolic text on the other hand adheres to the strict conventions of language. Doing a literary analysis we can classify texts into semiotic and symbolic elements.

Form a Marxian point of view we can analyze texts by looking at class values like the bourgeoisie and the proletariat. Do texts privilege the Blue Blood or monitor the interests of the working class. Does the text promote the interests of the Capitalist society? What is the dialectic materialism embedded in the text. This refers to political and historical problems created by Social tremors. The narrator can find out how various social institutions have contributed to the writing of literature.

Philosophical Etymology also takes a look at Feminist Theology. Do social, cultural, political and historical institutions promote gender equality and support Feminism. How are the roles of a working mother enacted in s society? Does the intrusion of masculinity affect the reading of texts? To what levels of subversion are meanings of the feminine in a text?

Psychological Pharmacology
Psychological Pharmacology looks at the theories of Freud, Lacan and Jung. From Freud we have the three states: ID (passion and the libido), Ego (language and culture assimilated from parents) and Super Ego (the laws of the society). While doing textual interpretation the author can find out how these mechanisms are working in a text. Texts can also be phallic and vaginal that is texts promoting the language of the feminine and the masculine. Is the language of the text phallic or vaginal?
Next I would like to take the theories of Lacan into consideration. Prominent are the Mirror Stage and the Gaze. The Mirror stage consists of the child’s entry into Language. Mirror stage can be a psychoanalytic tool to gauge level of subversion in a text. It’s an analysis of psychological symptoms in a work of literature. Gaze for Lacan has sexual connotations. What kind of gaze is present in a text? Gazes can be feminine, masculine and gay.
Next I would like to take Jung’s theories into account. Jung has classified the psyche into archetypes (personality types). Some archetypes are the Wizard, the Witch, the lover and many more. We can analyze how and why and for what these archetypes are created.

Ontological Nebula
Ontology a study of being comes from Existential Philosophy. Here I take the traditional ontology and the ontology created by me into consideration. Traditional Ontology, the one espoused by Sartre and Camus is destructive as it condemns life to be absurd and chaotic. Constructive Ontology created by me states that meaning of being lies in Valueblization (from Value and Realization). We can analyze texts and examine whether texts are favoring destructive ontology or constructive ontology.

Cultural Anatomy

What Cultural Functions does a text serve? For who is the narrative intended? Which cultural institutions are prominent? Is there a culture clash or a culture divide?

Kierkegaard’s Works of Love


Kierkegaard asks the foremost question: is believing in love possible? Is it physically tangible? Is it an emotional product of the mind?

Kierkegaard talks of two forms, one being spiritual and eternal and the other being spatial and temporal. Divine affection of God is spiritual and erotic passion is earthly, historical and temporal.

Affection of Christianity is non temporal and non-historical. He is using Plato’s concept of forms. Divine affection is an ideal kind of love. I would love to merge Platonism with the thoughts Kierkegaard. Divine passion resides in the Father and the Holy Spirit and can be seen, heard, loved and felt with Jesus the son.
Again Kierkegaard goes on to expostulate that human affection is embraced by the divinity of Christ. He uses a metaphor to illustrate the point: ‘the quiet lake is deep down fed by hidden springs’.
It is a divine emotion that can be seen, felt, touched and heard by the heart. Love is based on the maxim of experiential sharing.
When we try to experience God’s feeling for us we must be in a state of fear and trembling, in other words, being overwhelmed.
Kierkegaard makes a bifurcation of love. There are three forms: and they being: erotic, that of camaraderie and biblical that being love they neighbor. Christ has also said to care for our neighbor.
Neighbor exhorted in the Bible refers to the other. The other is historical entity. Loving the other as a divine injunction is not an easy task. Kierkegaard illustrates the parable of the Good Samaritan.
In his treatise: Works of Love, Kierkegaard exhorts us to love God and love our neighbor. Loving God is the highest form of love.
The author exhorts the poet to glorify God and also pay compliments of celebration friendship and Eros. We can show our love to God by glorifying, adoring and praising him.
Kierkegaard also talks from the Gospel of Luke: When you are calling for guests for a wedding banquet, call not the rich and the noble, but call the poor, the blind, the maimed and the lame. In doing so we are doing God’s Will in Heaven.
Again he goes on to say: ‘Love is the fulfillment of law’. The law here refers to the 10 commandments. With Christ, even if we sin, we have the option to repent and get forgiveness from God.
The Love shown by Christ, by dying on the cross to save us from our Sins—becomes a Binary Fusion of glorifying both the marginalized and the privileged, whereby all are called as invitees to enter the heavenly realm and live eternally with Christ.
In another context, the apostle Paul says: ‘love is the sum of all commandments’. We adhering to love have to obey God’s commandments. We have the option of our sins being forgiven by praying to God in true repentance.
Kierkegaard in his narrative expostulates: love is a matter of conscience. What is conscience? It is the hidden throne of God dwelling in the mind of man. It is be conscience that we obey God and we honor our neighbors. We have to love God with a pure heart.

Love exhorts us to shed of our envy, doubt and deception. Love hopes all things, by love we conquer our sins. By loving God and making a prayer of repentance we can develop a harmonious relationship with God

Analysis of Rodin’s Thinker


I have developed degrees of aesthetic appreciation and they being surface level of meaning, atheistic appreciation and interpretation.
On a Surface Level of meaning we find man with awkward posture, very stiff, very macho.

As an aesthetic artifact we appreciate the fine grandeur of the body resembling ancient Greek Gods, handsome, fierce, quite disturbing for the human eye.

Interpretation can be made culturally and philosophically. The Thinker is an art, defiant one, showing the brilliant triumph of reason, able to cope with any adversity, a superman (Zarathustra) described by Nietzsche, being driven recklessly to celebrate the age of reason and yet being passionate in a poetic way with beauty.

From Transcendental Idealism to Transcendental Realism

It was the famous philosopher Kant in his epoch making work the critique of pure reason who spoke of the sensate (world of the senses) as the Phenomena and the world of ideas or forms as the Noumena.

From the Kantian idea of Transcendental Idealism I have developed the idea of transcendental realism.

Kant’s theorization bifurcates a priori knowledge or deductive knowledge with a posteriori knowledge or inductive knowledge. Deductive knowledge is reasoning from a general premise to a particular one. For example: All Men are mortal. Socrates is a man. Therefore Socrates is mortal. Inductive knowledge is a posteriori and it is from the particular to the general. For example: Sugar dissolves in water is particular knowledge and from that understand that it is a general law.

I have merged both deductive (a priori) knowledge with inductive (a posteriori) knowledge. Ideas are permanent and we come to know through the senses for all cognition concepts. Kantian classification of intuition is rather vague. What Kant meant by intuition was a way of knowing. But a human being is a thinking, feeling and willing being. We have to be reminded that a being is thinking, feeling and willing anthrop. My argument is that ideas or forms are eternal and that’s a Platonic View. With that I endorse a Worldview Known as the Coigna which merges Kant’s transcendental idealism with my transcendental realism.

Ontological Meanings

Ontology: the study of being has the following categories of Truth. They are Reason, Passion, Emotion and Belief.

How can reason be a category of truth? Reason is the application of the mind to an experience of knowing. In other words it contains what is fathomable to the mind. All of scientific laws, mathematical axioms, and literary theories form the content of reason. Philosophers of the past have bifurcated reason into deductive (reasoning from the general to the particular [example: All men are mortal: Socrates is a Man and there Socrates is mortal]) and inductive truths (reasoning the particular to the general (Sugar dissolves in water). The form of the law exists eternally and belongs to the sensate world and the meaning of the law belongs to sensible world. I have introduced a new term to merge the deductive and the inductive and it is called as the Coigna

Passion is a state of the mind where the body’s needs are gratified. It can also be a figurative one Passion is catharsis for the soul.

Emotion is also another state of knowing. Emotion is a way on which we share the world through our inner experience. Through emotion—we experience a catharsis. Emotion is a state of being, valuable state for the purpose of knowing.

Belief is another state of knowing. Belief belongs to the sensible world and the transcendental world. We know Christ as messiah as a historic figure and that’s a sensible world of belief. Knowing him as God the creator is transcendental belief.

Value Epistemology

The author has developed a new branch of Philosophy called Value Epistemology. Value epistemology belongs to the realm of Compassionate theology. There are four modes of existence for this Philosophy and they being: Philosophical Etymology, Ontological Valuebleization, Christablization, Dialectical Humanistic Materialism, and the last being psychic compassion.

Philosophical Etymology
Cultural Construction or Binary Fusion
What is Philosophical Etymology? It is the art and craft of giving newer meanings to older words. The change of meaning is cultural and Philosophical. It was from Derrida’s deconstructive theology of Binary Divide that I have developed this philosophy. Binary Divide shows how marginalization and privilege occur in texts. For example: White privileged over black, the occident is privileged over the occident. From Binary Divide I have introduced Cultural Construction or Binary Fusion. For Example: Black was once upon a time denigrated and dehumanized. Now Black has become a symbol of pride. Black theology, Black Music, Black Literature, Jazz and Blues all have become universalized as Binary Fusions. Indian English is globalized and hybridized as an accepted norm of being Binary Fusion.
Ontological Valuablelization
The next thought of Value Epistemology is Ontological Valublelization. Here I am make a detour from Sartre’s and Camus’ existential nihilism. Nihilism states that life is absurd and chaotic. Camus talks of the myth of the Sisyphus where the Gods condemn Sisyphus to roll a boulder uphill only to find that it rolls down and Sisyphus is forced to repeat this meaningless task. Ontological Valueblelization (from Value and Realization) on other hand states that each individual has a value and purpose and such an individual is called as a Purposeist. There are three states of ontological existence and they being Catharsis, Angst and Ecstasy. Even if the individual is facing angst s/he can have positive frame of mind.
ChristAbilization (Christ and Able) is a new term for Globalization. So far globalization has occurred only in the economic sphere. It should spread to other areas like culture and the environment. Christablization includes the absence of war, a dialogic diplomacy, equitable sharing of resources and a compassion to treat the environment with care
Dialectical Materialistic Humanism
Dialectical Materialistic Humanism refers to a dialogical value laden approach to society, culture and economy. Economies should be driven by the gospel of compassion. This philosophy encompasses the Kingdom of God on earth, society based on truth, justice and liberty. The poor should be given a chance to improve themselves. Trade rivalry should be settled amicably.
Psychic Compassion or Mother Teresa Complex
Psychic compassion or Mother Teresa complex involves a harmonious relationship with other, and also the desire to help the needy.