Dialectic between eternalism and mobilism

6:14 (In »Irreducible multiplicity – syntheism as a process religion«)

Within philosophy.html">process philosophy, ontology and epistemology are intimately intertwined in each other. Being and the movement interact in such a way that the movement can only be transformed into and apprehended as being through an agglutinative onto-epistemology. The dialectic between eternalism and mobilism is the onto-epistemology of the Internet age (see The Global Empire). Contingent reality must be frozen in space–time in order for it to be apprehended and decoded; it must be eternalised. The more factors that interact in such a freezing, the more qualitative the eternalisation becomes. The internal eternalisation must then be set in motion anew and is cast back into the external mobilist reality, and not – however tempting this may be to the Platonist impulse – be misinterpreted as a kind of eternal truth about existence. On the whole syntheist onto-epistemology is not well-served by any eternal truths in a Platonist sense; its utopia is imperfect rather than perfect. On the other hand, it is interested in the enormous intellectual advances that can be achieved when the qualities of truth in precisely the relations between different hypotheses are compared. Truth is not eternal, nor is it relativist – even truth is relationalist.

6:15 (In »Irreducible multiplicity – syntheism as a process religion«)

Eternalisations are not just ontologically but also epistemologically explosive if they are understood and used as precisely relationalist phenomena and nothing else. Syntheologically we can describe the dialectic between eternalism and mobilism as the constantly ongoing oscillations along the axes between on the one hand Atheos and Pantheos, and on the other hand Entheos and Syntheos. Eternalism on its own should be regarded as an outright neurosis; mobilism on its own should be viewed as an equally outright psychosis. The functional balance arises in the dialectic between them where eternalism is also set in motion, is cast back into mobilism, is mobilised, in order to be able to steer perception’s selection of conceivable deviations from previous eternalisations of the enormous, continuous inflows of information to the sense organs. The sum of eternalism and mobilism can never exceed one hundred percent. The stronger the eternalisation, the weaker the mobility; the higher the mobilisation, the lower the eternality.

6:16 (In »Irreducible multiplicity – syntheism as a process religion«)

There is no external god outside the dialectic between eternalism and mobilism. The syntheological concepts of Atheos, Pantheos, Entheos and Syntheos for example are produced within and not outside the dialectic. The fact that nature itself constantly produces new emergences means – as the syntheistic complexity theoretician Stuart Kauffman demonstrates in his book Reinventing The Sacred – that no external god is necessary. The deeper we delve into the relationalist onto-epistemology, the more clearly it generates an ethics of its own in stark contrast to Platonist moralism with its condemnation of movement and change in favour of the eternal being; the perfect and therefore immutable world which does not exist. But relationalist ethics does not maintain some kind of chaos at the expense of the cosmos. The dialectic between eternalism and mobilism instead generates entheist ethics. To open oneself up to variability is to affirm the active affirmation. On the other hand, to close oneself off in order to fight variability is to surrender oneself to the reactive ressentiment. Lacan picturesquely describes eternalism as the masculine and mobilism as the feminine pole in the dialectical relation between them. Taoism’s founder Lao Tzu, the entheist philosopher par excellence, of course calls them yin and yang.

6:17 (In »Irreducible multiplicity – syntheism as a process religion«)

It should be added that experimental metaphysics from the 1980s onwards actually proves that the syntheist onto-epistemology is not merely a perceptional phenomenon; it is not perception alone that makes eternalisation necessary and possible. Even physics itself creates eternalisations and mobilisations. Quantum physics starts from wave motions, and when several monochrome wave movements interact and generate a superposition, something near-miraculous appears. The superposition between the wave motions displays clear differences even beyond the obvious interference in each of the individual wave motions; the more monochrome wave motions added to the wave package in question, the more clearly it is localised in space–time. Ultimately, already in physics itself a clear phenomenon becomes apparent: add an infinite number of wave motions and the position is determinised; there are no longer any wavelengths left to speak of, and a particle appears, locked in space. The more fixed the localisation in space, the weaker the wavelength; the stronger the wavelength appears, the more the phenomenon spreads itself out in space. The dialectic between eternalism and mobilism is thereby not merely an onto-epistemological complex; the oscillation evidently has an exact equivalent in the complementarity between wave and particle in experimental metaphysics.

6:39 (In »Irreducible multiplicity – syntheism as a process religion«)

The Universe obviously needs no preceding divinity in order to exist. There is no need for any religion whatsoever when existence is in a state of constant expansion. However, the moment we move from becoming to being, the theological perspective becomes necessary. The dialectic between eternalism and mobilism requires a syntheological accompaniment. The eternalisation of the mobilist chaos in itself gives rise to the metaphysical impulse. We express this by maintaining that being requires God. We see this movement with Hegel when he transports himself from Atheos to Pantheos and sees the World Spirit (Welt Geist) being born out of this movement. But the same thing also occurs with Deleuze when he moves from Entheos towards Syntheos and sees the plane of immanence being born out of this movement. The eternalisation of the mobilist chaos is in itself the original sacralisation of existence, the birth of metaphysics. Through the process of eternalisation, chaotic existence is transformed into a single coherent substance, what the mobilist philosophers call the One. And the One is of course the name of immanence philosophy and process theology for God.

11:28 (In »Syntheism as a radicalisation of atheism – and its dialectical dissolution«)

This is abundantly clear to the protosyntheists Zoroaster, Heraclitus and their Chinese counterpart Lao Tzu as early as a few thousand years before their devoted successors Nietzsche and Heidegger complete their thinking. And as for Heidegger, he of course constructs his entire ethics of presence from anchibasie – this concept is the very key to his existentialist objective, Gelassenheit, or spiritual liberation. For syntheism asha and anchibasie are not just inspiring concepts from the infancy of philosophy but also the basis for its existentialism. The search for closeness to the truth and the will to presence in the truth’s inner division – caused by its constant oscillation and the impossibility of ever being eternalised outside the fantasy world of Man – means that the core of syntheistic mysticism already existed with Zoroaster and Heraclitus. Asha and anchibasie are not just the fundamentals of syntheist onto-epistemology – we cannot in any way make use of the dialectic between eternalism and mobilism without assuming them – but are also the ethical substance in syntheist mysticism.

Last modified 7. August 2016 at 00:05:58