Language does not merely describe civilisation. It quietly engineers the conditions of its own persistence through us.
Language does not merely describe civilisation. It quietly engineers the conditions of its own persistence through us.
Ideology may not be the primary problem. The deeper question is what kind of world produces the need for the identities that ideology can stabilise.
The self depends on a membrane of belief separating “me” from the world, though almost everything constructing that “me” comes from elsewhere.
Psychological maturity does not replace immaturity. It incorporates it, organises it, and learns how to live through it.
Symbolic systems presuppose an experiencing subject, yet no symbolic system fully accounts for the existence of experience itself.
Political science inherits the person from philosophy without explaining it.
A is A. The interesting question is how it keeps getting away with it.
Parent-adolescent conflict is not failed communication. It is a regulatory differential through which identity emerges, is negotiated, and persists.
Enlightenment begins where the search for certainty ends.
We no longer simply use technology, we now continuously rebuild ourselves and our lives into forms it can recognise, predict and sell.
Disaffection is not giving up. It is what happens when you can no longer see yourself in the world that helped create you.
Life does not belong to things. Things belong to life. Consciousness, relation, memory, recurrence, and form are not exceptions within reality. They are what reality does.
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