Experience is a myriad of events divided by a perceptual field of figures and backgrounds and as it changes, moves through new fields and configurations. This movement within reality becomes, for the experiencer, an empirical world; a multitude of beginnings and endings; a fluidity which ‘flows’ through time and space. The contents of the world that form into movements fall immediately into the past. A past that determines an experience within an experience belonging to the future, and its unpredictability. No one experience is a singular experience. Nor can it be dissolved into an immovable event. Experiencing is existing. All of life is one experience as it moves from a fixed stability into another, into another.
Consciousness conforms to reality as its “living present.” It is the simultaneous occurrence of the in-itself-for-itself. It measures the empirical for the transcendental so that it can reflect upon a reflection upon a reflection and, through this self-dialogue, discover the absolute view, the judgment which becomes, for consciousness, the true. It doesn’t reach for the possibilities of the past, nor the temporal landscape that serves itself through the intermingling corridors of perception, but through the various stages of itself; through its understanding of differences and negation; through its own dialectical process that reaches its potentiality in the form of one consciousness.
We move through a horizon that is pre-given, that is already there. Within its scope a relevance appears through particular categories, as in physical features, species, colors, etc. This is the core of the life-world presented in its given-ness and its togetherness. The novelty of distinction is always clear, similarities and differences cohere side by side, yet there is little difference between the agents except the roles they acquire and their actions that unfold through the incidental-subjectivity-of-the-because factor. Intentions follow beliefs and, through this alliance, create roles which become the subjective causes and effects, and the motivational curves taken on by each agent. They become categories unto themselves as in political groups or parties, clubs, memberships, etc. The differences lie in the similarities and the overarching message taken on by each group down to their micro-substance by which beliefs unfurl. This is the birthplace of prodigious movements and the ideology of change; the smoking embers ready to burst into flames and become a fiery presence in the narrow corridors of the incidental. And, this reality, this subjective world preparing to alter its complexion, is already present and indifferent. It is already settled but not yet experienced.
Politics represents the battle between the ethical and the logical; between the goal through which society directs itself, and the subjective individuality characterized as the politics of life. History is the measure of class struggle; the economic forces which determine status, relations, affairs, situations, positions, etc. Economic experiences shape consciousness and produce a reality in which the subjects of a society find themselves entrenched. The essentiality, through which politics takes hold and secures itself as the primal mover of history, borders on the lack of something or the need for something. Within the politics of life, the intention is to transcend certain needs, to overcome the lacking, to reach a consciousness that is in harmony with its own contradiction; its own negation. Since this movement is an impossibility for, in every shape or form, contradiction does, and must exist, the politics of life is a continuous struggle with the reality it creates and, through all this, is always in conflict with its surroundings since all matter, for its immanent sustainability, must always be in motion. Politics is the modem and the motion that allows consciousness its freedom to legislate itself.
Conflict and contradiction are inherent in all things. They are the foundation of physical and psychological nature, and exist in relations between men and their relationship with society. Reality is the outcome, and is shaped, by this conflict. It is both the arbiter, and the necessary element of truth which distinguishes one thing from another. This medium of forces, which intertwine, falls into a concurrence confined to history, since nothing escapes it and, moreover, can be complete without a background to build upon. Man’s consciousness is shaped by his experiences in the historical process and the essential activities set by his economic status. Since the economy and class structure are natural enemies of the ‘freedom of being’, man is imprisoned and immobilized by forces that are out of his control. He is then alienated by not being able to realize his own ends through the existence of the other, which is, in itself, a conflict between the “for-itself” and the other. Since the relationship between individuals is always characterized by conflict, it is in the natural occurrence of contradiction that results in all matters ‘worked out’ and intended.
An experience can either be descriptive or interpretive. It cannot be both. If one were to experience a storm or a fire, he could empirically describe what was exactly happening, or interpret it in such a way as to differ from another experiencing the same incident, or even to differ from his originally described experience. Within a particular space and time, a swerve of meanings, experiences, take place. There are certain causes and motives which in some instances predetermine particular successions, yet, could never predict the inevitable outcome. Nor can a definite outcome be said to exist, or take place, since outcomes predicate new instances somewhat connected with the particularities of the action which has, or is, taking place. These ‘experiences’ set in motion, and contain within themselves systematic content divided into sequences. These contents themselves are further divided and, through their contradictory divisions, collide and connect, for they belong together in their disunity and, by transcending into a higher unity, brings one closer towards an understanding of reality.
When one chooses not to choose, he is still choosing. When an act of volition occurs, it does so within the consciousness that acts. Externally, all acts are reflections of earlier circumstances and situations. One acts according to an act that has taken place, determined by the antecedent occurrences surrounding it. As the future reflects on the past and present, so does the choosing agent. His motives result in determinations which, of his being-in-the-world, come about through a free will which offers the possibilities and contingencies that can only occur within realm of choice. A man being led to his last meal has the choice of sitting calmly or lunging out at the forces that lead him to his end. His situation, being the result of choices made which proved to decide his present predicament, is the result of his contrariness and lack of respect for the sociological order enacted by others, which, incidentally, he hadn’t chosen for himself. He may have devised and designed a totally different society, but the choice of where he was born absolutely nothing at this point. His freedom of choice, influenced by the external determination of forces, led him to choose within a particular framework and, in essence, limited his total freedom and his ability to choose an existence free from the laws of society and, therefore, free from the life of his choosing.
Deliberative destiny is a voluntary action through which consciousness seeks what is desirable and what is infinite, in the sense that it would always exist for it, as no one would wish happiness to end nor for evil to emerge from its nothingness. It is an assimilation and self-proclamation; a favorable intensity which could be singular or directed toward others. It also is a reversed apogee directed on the-self. It relies on the agent to ‘work it out’ through the life-world. As situations unfold, experience lies open to chance and change as reality itself clings to its origins and proposes an ascertaining and consideration. This ‘experience’ is the phenomenon of a consciousness always in search of something. Its own determinations are not self-judging, nor are they suspended in space before falling into existence. Judgment is, itself, an encrypted presumption taken by others and shared though collective reasoning, however, it bears no markings for the person as he is the sole progenitor, the actuate, of a destiny he deems necessary and desirable.
‘That which is not’ can be brought before consciousness as an appearance, as a phenomena which not existing physically in nature, comprises a natural state of perception. In always moving towards something, whether physical or imagined, intentional consciousness is a discovering and an unfolding of which nothing can enter its ‘field’ without first entering a state of natural judgment; a preliminary movement toward something, whatever that something is, or is not. All thought is the thought of itself as existing. It is a fulfilling of its intentions through an infinitely flowing stream of experience by which the world comes to it as a state of affairs and remains so even after perception has turned toward reflection. This uninterrupted procession is the “climbing” of consciousness to an understanding of the immediate world, to an apprehending which takes on meaning through a self-establishment of facts. Yet, what we perceive is not always necessarily what ‘is.’ All sides of an object cannot be seen at once without moving around it and observing from a different perspective. It’s the same as looking upon space. We see one side of the universe, the clear and seemingly infinite stretch of emptiness inhabited only by stars and planets, etc. The alternate, or other, side of space remains hidden and impossible to perceive, except in the imagination or through complicated concepts that few can comprehend or decipher. And, of those concepts, they are mere speculation, theory, implying facts through intuition. The objects in the universe lure the observer into a temporary, sensory, fulfillment and exist through observation; come to life out of the depths of the unseen. Once the attention moves away, they can only be reflected on, surmised, interpreted or theorized.
I am between knowing and not knowing; between believing and not believing. I am faced with a fundamental aporia, a distinction of which a knowing is not really known to oneself unless that oneself is in place to know what he does not believe. The truest faith is belief in the world, and oneself as the performer of that belief. All knowing is, in essence, a performance. It is the process of explaining what is implicit, and taking nothing for granted that shows-itself-from-itself. Through a fundamental awareness all things become part of a belief system and define, through their presence, the ‘what is there for me’ and could only be there because I am conscious of being conscious. Where a believing is absent, the possibility of ‘being’ is absent. Awareness is the proof of existence, while being unaware is no existence at all.