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11:50

(In »Syntheism as a radicalisation of atheism – and its dialectical dissolution«)

The original dividuation arises through an organic contraction. We can call this condition primitive subjectivity, in contrast to the organism’s primitive objectification of its environment. From primitive subjectivity, the organisms later develop into the thinking and feeling human being of our time with his language and his consciousness. The ideas are dialectical in nature, the intensities are aesthetic in nature. The existential experience is best described as an oscillation between these two poles. The more eternalist the syntheist agent is, the more mobilist the phenomenon becomes, and vice versa. The subject is produced by the perception in order to give the semiotic flow its context and meaning. But if the subject were not there, if it were not produced, both we ourselves and existence would remain irreducible multiplicities piled on top of each other without context or meaning. But without any form of personification, no unit arises. Without personification, a chaos can never be understood as a cosmos. Whether one later, like the classical mystics, claims that God ought to remain nameless in order to maintain God’s illusory personification, or as the syntheists say that the illusoriness should be affirmed openly, so that personifications can be infinitely produced as long as they are creatively and explanatorily motivated – syntheology starts with four, deeply rooted in the history of metaphysics – is rather a matter of preference. However the syntheists are happy to let this issue be decided in a future comparison of the creative effect of these positions. Up until then, the transrationalist question to the believer is: What standpoint do you choose to identify with and follow as your truth as an act in particular?