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Discourse about Deleuzian Affects and

Percepts in Art and Concepts in Philosophy.


I happened to be reading a Deleuzian reader.
At the outset, the text mentioned
conceptualities of the Philosopher Deleuze
with reference to Art and Philosophy. The
function of Art is to create affects and
precepts and the function of Philosophy is to
create concepts. But the text was silent about
the modus operandi of the processes. I
started thinking deeply about these processes
and I would like to explain how these
processes work.

First of all I would like to methodologize what


is meant by a precept and its relationship to
Art. The lexicographic definition of a precept
means a principle or tenet. A precept in art
would be intellectualization of an idea
inherent in the artistic process. Here I would
like to point out the working of the precept
from a cultural mode that is divergent and
deviant. I would like to explain how precept

works in various artistic processes. In


Literature it would mean unraveling the
metaphorization and metanomyzation of texts
that have presented themselves as a work of
art. For example in the work of Ulysses by
James Joyce, he portrays Hellenic art as
represented by a cracked mirror. The level of
the metaphor as a cracked mirror undergoes a
deviation, a downturn to a mundane
symbolism. Lets consider how
metonomyzation works by analyzing the
work: Persistence of Memory by the surreal
painter Salvador Dali. The persistence of
Memory portrays melting clocks hanging on
trees and also covered on an embryo. As a
metonymy it shows the principle of time as an
autonomous interiorized subjectivity. Lets
analyze how precept would work in Art. Here I
would like to present the painting of Picasso
---the Guernica. The Guernica as work of art
can be subject to heterogeneous
interpretations. From one dimension it
represents the horrific bombing of the Basque
town Guernica. That would be an actual

depiction. From another dimension it could be


shown as an internal angst of the faces in
anguish. Yes another perspective would be
the subaltern who is terrorized by tyrannical
state apparatus. A precept working as art in
music would be even more complex. For
example how would the music of Stravinsky
become an experience of listening for a
person who has not encountered European
culture? Would it cast a strain upon his mind
not pruned by the culture of classical music in
the modern times? Again, would rap appeal to
a person who been reared on a diet of
traditional hymns. The appeal to music can be
cultured by the intellect which again is subject
to ones cultural milieu and upbringing. Again
Stravinsky would appeal very seductively to a
mind that has been heterogenized to a
modernist cultural milieu that is a person who
has understood the transition of time, history
and social mores from one historical period to
another.

What would mean the affect as a process


working in Art? In laymans language it would
mean the incorporation of an emotional
experience. An emotional experience would
take divergent modes of experience. An affect
would make its presence in the mind starting
from the feeling of experiencing sensations.
From there it would become an experience of
transcendental subjectivity. This experience
would be an aesthesis that is a sensation of
emotion in an altered plane of being. How
would this materialize? Aesthesis would
manifest itself as the sublime or profane. For
example if we are observing the art of Marcel
Duchamp especially the urinal we would feel a
profane experience of revulsion. On the other
hand listening to Baroque music would
elevate our minds to a psychic space where
we experience sublimity. Both the sublime
and the profane as experiences would create
the effects of consonance or dissonance. A
consonance as an affect would mean merging
our minds into the appealing quality of the
artistic work. A dissonance would mean an

affect that creates a negativity or repulsion


towards the artistic artifact.

Next I would like to analyze how concepts


work in Philosophy. A concept is an idea
created by the patterns of thought in
Philosophy. For example, the concept of
Nihilism advocates that there are no values in
the Universe and the human has to legitimize
his or her existence (freedom) through the
manner of exerting choice. Concepts are like
solid content of the earth always being
subject to the forces of erosion and change.
When Nietzsche proclaimed the Death of
God, he released the signifier (a signifier is a
physical thing and a signified is a concept and
both make a sign) from chain significations
inherent in Christian theology. Concepts in
Philosophy are always undergoing a process
of transition from a being to a becoming. Lets
discuss the concept of sexuality as
undergoing a sea of change. Sexuality from
straight and queer sexuality is undergoing a
change to a sexuality of multiple orientations.
For example a person might indulge in
straight sex and yet have penchant for

voyeuristic lesbianism. Another emerging


trend in sexual mores is simulated sexuality.
For example partners would indulge in long
distance sexual activities by using Skype or
telephone. So concepts as Philosophic modes
are like the landforms of the earth being
subject to the mental processes of dislocation
and erosion and in turn being sculpted into
new earths.

Kerala Golds Own Country


Kerala also known as a metonymy as Gods
Own Country (for being beautiful) can be put
in a mild pejorative as Golds Own Country.
The craze for gold extends to all sections and
classes of society. A bride of any religion be it
adorns herself like an Atlas having gold all
over her neck, not one, but many. Not only
her neck, her feet, her nose, her ears and her
hands are also adorned in Gold. Parents of
brides have a tough time in finding the
resources to buy Gold for their daughters. All
expenses of marriage sad to say have to be

borne by the brides family. Why is the


consciousness of Gold a Cult? Many gold
shops are thriving in Kerala and they offer
schemes whereby a person can deposit small
sums of money and accumulate it to a large
sum to buy all the opulence. Why is there this
petty need to show off to the society when
money earned can be put for other
satisfactions. Its an irony to say that the rich
show off and the poor struggle to display. Its
seldom to find a woman in Kerala who is not
adorned with gold (Pentecostals are
exceptions). People not only buy gold but also
hoard it as well. Does gold become a
decorative symptom of a fetish of adornment
for the Woman? Does it make her beautiful?
Why is the psychology of desire so much
attached to this metal? Its comic to watch a
Kerala bride carrying so many garlands on her
neck and bearing the burden of being on
many leashes. Why does Kerala society
privilege Gold as cultural festoon of
veneration? I do not have any answers but I
ask all these questions as discourse on Gold.

Why dont the women of the hundred percent


only literate state of India take a stance that
will not burden their fathers to carry the cross
of buying all the gold? People of India are so
vehement to ban the consumption of beef
which is a religious idiosyncrasy. People of
Kerala may have a pseudo belief that Gods
will be pleased by this ostentatious display.
There are many stories of people who have
become debt ridden due to lavish purchase of
Gold for their own daughters. This Gold
craziness transforms the state of Kerala into a
bourgeoisie fetish of an apotheosis of cultural
narcissism. Brides, Daughters and Wifes of
Kerala, elevate your bodies, display it and
express it creatively as ornamentation rather
trying to show Gold as the only way for
beautification. You have been made more
beautiful by nature that the gold you wear.

Analysis of Willy Lowman In Death of a Sales


Man

Willy Lowman belongs to the American


Proletariat. He is a failed idol of the great
American dream for which every American
aspires. The American dream wants only
success figures. Willy Lowman starts his
career as a successful sales man. But as he
becomes older his career dwindles. His state
of mind also deteriorates into psychological
neurosis. His behavior and personality
becomes erratic and prone to sudden and
impulsive thinking. Billy Lowman sets
Herculean aspirations for his sons, Biff and
Happy and sad to say, believes that they will
accomplish the great American Dream. But
its a tragic irony that both his sons have
become social misfits. As a personality type
Billy Lowman is a cultural archetype of
satyriasis. He remains unfaithful to his wife
and has a string of affairs with other women.
But yet, there is noble humanism in Billy
Lowman. Though his behavior is
contradictory, yet he dotes on his wife and is
compassionate and caring towards her. The
play begins by portraying Billy Man

undergoing an extreme state of mental angst.


Billy Lowman is apparently talking to himself.
He is very distraught about his sons who
have reached nowhere. Billy Lowman is also
suicidal by nature. Billy Lowman succumbs to
the tragic irony of the American working class
who ironically are mistreated and neglected
by the Capitalist class, the bourgeoisie. When
Billy Lowman confronts his boss for asking a
higher wage and a transfer to the
neighborhood, he is belittled with cruel
sarcasm and is given the curt reply that his
services are no longer needed. The fate of
Billy Lowman can be equated with Albert
Camus novel the myth of the Sisyphus. Billy
Lowman is a tragic existential hero who
carries the burden of his work and the
concerns of his sons and like Sisyphus he
carries these boulders uphill. But fate again
pushes him downhill. Another thing that
should be noted is that Billy Lowmans job
offers no employee compensation which
shows the dastardly face American capitalism.
In spite of the negativity of Billy Lowman he

can be compared to Don Quixote who is


legendary as a social humanist. Even while
committing suicide, Billy Lowman is
concerned about his family. Billy Lowman is a
tragic existential hero whose work ethics and
professionalism have been marginalized as
deconstructions by the cruel tentacles of
American Capitalism.

Analysis of Linda Lowman in Death of a Sales


Man
Linda Lowman is an archetypal mother and
dotes on her sons and Billy. She always
maintains an optimistic attitude towards her
husband and her sons. From a feminist
perspective, her character can be
deconstructed as being excessively centered
on the logo centric discourse of the
masculine. She is meek, obedient and
submissive to her husband. She takes great
care in not criticizing her husbands erratic
behavior and compromises his eccentricities

as a loving wife. From a feminist viewpoint


her character has to be deconstructed from
the authors creation as docile human being.
Her interests, her persona are all archetypal
of struggling American middleclass woman
who ironically have no voice other than their
husbands and sons. But in spite of all of these
negations, she lives with dignity and grace,
coping excellently as a loving mother who is
confronted with adversities. When her sons
misbehave with Willy Lowman, she goes to
the extreme of rendering punitive and
chastising actions against them. Linda
Lowman is the archetypal mother who plays a
pivotal role in keeping her husband and her
sons as a hen would do its chicks, by keeping
them under her feathers.

Decolonizing the Mind of Color and Psyche


When I think of this, I realize its not an easy
task. I have evolved into a postcolonial being,
being proud of my colored skin and by my

humble ability to articulate in English. But I


am so rooted in ancient archaic traditions and
also caught up in the garb of British English
which sad to say wanted to create a loyal,
devoted working class of clerks who knew
functional English well enough to exert their
sadistic aims in a colonized country. By color I
know I am inferior as I am colored brown and
not tainted with the picturesque white. Every
day I am accosted with job opportunities
which ridicule me by saying that: we are not
proceeding with your job applications at the
present. The color of the white skin has not
been eroded by the independence of African
and Asian colonies. Why is that so? Sad to
say it is entrenched deeply in the moral
prejudices that White English is the most
superior language of the World. But the funny
fact is that white English has borrowed many
lexicographic meanings from the colonies they
have ruled. It breaks my heart when many
prestigious schools in India following
international curricula appoint whites just

because their skin is white. I am colored


brown and I am proud to say that. And I will
evolve a discourse that will transcend the
fucking whites and their hyper-masculine,
phallo-logocentric imposed discourse. But I
have admiration for the French thinkers
especially Derrida, Foucault and Althusser.
The French thinkers shred their color; they
stood against all opposition which nailed the
subaltern to their crosses. I am a postcolonial
but I seek no solace in the white Christian
theology of embracing humanity with
intolerance, pride and prejudice. Many post
colonial Indians have even won the Nobel
Prize for Literature but yet the colonial
nations stink with the appreciation for colonial
white culture. I challenge you, you fucking
white, how am I gospel, and how I am in any
way fucking inferior to your culture? Call me a
Sand Nigger I love that. Just the fucking why
do you tan your skins to become fucking
brown? I have to rupture your discourse of
white masculine superiority and evolve into a

intimate feminity that is lesbian, pan


democritical and pan-globalic. Yes, Lesbians
should rule the world. They can empathize,
they can make love into many orgasms; they
can produce a social and economic harmony
which will lead to bliss in the world.

Why School Curriculum should have


Philosophy
I know that schools all over in the World have
not incorporated Philosophy in the curriculum.
Why? They want to pay homage to their
theologies of nationalism and religion. The
government and the state are not eager to
produce rational, skeptical and enlightened
thinkers. Now what would Philosophy offer to
the students? I would say that it would offer
them everything to become blessed with rich
panoply of Humanistic thinking. It would
blend them as human beings who balance
culture, religion and state ideals with holistic
thinking that would be analytical, passionate

and realistic. The world would become


composed of better human beings. There
would be inter-racial and international
tolerance. If Education has produced Jihadists
it is the inherent problem of Education. A
philosophical outlook in students would
reduce their need to become possessors of
the ideologies of culture like State,
Government, Religion and Economics. A
philosophical outlook would enable the
students to distribute the riches of the rich to
a vast majority who are undergoing
physically, mentally, socially and economically
challenged backgrounds. A philosophical
picture would imbue students to rise above
the statutes of narrow parochialism and
jingoism. A philosophical influence would
endow the students with an aesthetic outlook
that far surpasses national ideologies of
culture and religion. A philosophy of culture
would enable the students to integrate a
weltanschauung of reducing the gap between
white collar and blue collar workers. A

philosophy learning would induce the


processes of learning to appreciate
differences of culture, yet remain committed
to work for the ethos of the common good.

Carnivalizing Existential Living


It was the renowned Philosopher of Russia,
Michael Bakhthin who propounded the
Philosophy of the Carnivelsque. He analyzed
the Carnivelsque from the Novels of
Dostoevsky. According to him the Novels of
Dostoevsky have a conversational part of the
character as distinct from the novels of
Tolstoy. The novels of Tolstoy infringe on the
characters with his knowledge, philosophy
and what not and blah blah. Dostoevsky has
freed this element of the novel and has
produced characters that are possessed with
the subliminal of the interiority and the
consciousness of projection of external
sensory events into a puzzle of living for
existentialism. Now what would Bakhthins

dialogic mean to us in everyday life? In


Bakhthins thought it would mean
epiphanazing about everyday occurrences.
May be while shitting, you had an epiphany.
May be while crossing the road, you met a
stranger that was blind, and you helped him
to cross the way. May be you jotted lifes
harsh experience into tropes of satisfaction.
That would be conversational as the Dialogic.
May be you are successful, yet you aspire to
make readers come closer to your hedge.
That would be a dialogical conversation.

Feminizing Picassos Art

No doubt Picasso was a genius of Artistic


creation. His Art has progressed through
various periods. While reading his biography
one understands that he had many women in
his life and he treated them like doormats.
Picassos art portrays neurotic romanticism on

the one hand and it also shows his affinity for


sexuality as stemming from the Oedipus
complex. Lets examine how Picassos Art
depicts neurotic romanticism. For it I have
taken two pictures, one belonging to the blue
period (la vie) and one a picture of Dora Mar
seated. The picture belonging to the blue
period casts our eyes on Picassos developing
mental thoughts and its attitude as being an
incurable romantic. The painting belonging to
the Blue Period shows a couple who are nude
and being watched over by a Mother carrying
a baby. In one dimension the painting is
symbolic of realism in its meaning as an
awakening of Eros. But then in another
dimension there is also a symbolic portrayal
of the attitude of Picasso towards the
understanding of the Oedipus complex. The
painting belonging to the blue period I would
dare to say represents more of naturalism.
There is Picassos thought as understanding
but at the same time there is no maturity to
usher Art to a new plane of development

which characterizes Picassos later Art.


Picassos later development in the artistic field
realizes an aim to showcase art in an
experimental form and that period shows the
development of Art to Cubism. I have taken
two paintings to present my explanation. One
of the paintings is Les Demoisellses d
Avignon or the Ladies of Avignon. I would like
to say it is a depiction of a Brothel of Ladies.
The ladies are cubistically busty and buxom
and they are caricatured as grotesque. In this
stage Picasso has learned to manipulate the
Oedipus complex, exaggerate it to a
symbolism of monstrosity. But does Picasso
escape from the thrombosis of the original
showing of Mother Goddess as a symbolic
fertility Goddess of earlier religions? Does it
show Picassos need to be intimate and
vulnerable to the narcissism of an archetype
of fetishes? Can Picassos portrayal be an
exploitation of the libidinal subjectivity of the
feminine, possessed, owned and diabolically
caricatured in a frenzy of madness. Picasso

becomes an entity who is cardinalizes his


libido to a religious, sexual and mystical
enterprise that disintegrates the democratic
ethos of feminine sexuality. Picasso sad to say
has not mastered the Oedipus complex but
has become an addict to its objectivity which
is no longer in the arena of poetic justice. Art
of the feminine has to evade and avoid a
phallo-logo centric discourse and become a
subjective manifestation of a lesbian
democracy. Next I would like to take up
Picassos seated Dora Mar. From his
biography I understand that Dora Mar is one
of Picassos lovers. Dora Mars face is
garangatuanized to a presence of artistic
captured. In it one can visualize the choking
horror of ugliness. The search of Picasso to be
an incurable romantic is over. Romantic takes
on the dimension of the neurotic. Picasso
becomes disenchanted with the realism of
romanticism.

Metaphor an Interpretative Analysis


I am not dealing with Children here. The
readers I assume are well acknowledged with
the species of the metaphor. I would like to
mention the name of the Philosopher Aristotle
who coined the name of the metaphor.
According to him: metaphor is the invention
of genius. I take his step as a predecessor. In
this essay I am planning to describe the
various types of metaphor. The various types
metaphor are experiential metaphor, spatial
metaphor, sensory metaphor and analogical
metaphor. Now I would like to dissect each of
these metaphors with examples and
application. Now what is an experiential
metaphor? Lets work out this with an
example. I would like to quote Camus work:
the myth of the Sisyphus. In it a man is
burdened with a rock. Each time he loads the
rock on his shoulders and trudges uphill, he to
his consternation is pushed down again. I
would like to classify this example of a

metaphor as belonging to an experiential one.


Now what would be an example of a Spatial
Metaphor? Lets take Shakespeares example:
All the Worlds a Stage. In this the stage
becomes pregnant with the reality of
spatiality. Now what would be an example of a
sensory metaphor? Lets take a Bible tale.
When Jesus was baptized in water by John the
Baptist it was recorded in the gospels: The
holy spirit descended upon him like a dove.
This is a classic example of a sensory
metaphor. Now what would be an example of
an analogical metaphor? An analogy implies a
comparison. For example lets take the
example of a full moon. It does represent a
pregnant womans belly. This would be a
classic example of an analogical metaphor.

Reinterpreting Transcendence

Transcendence as a metaphysical mode of


being has to be stripped of its comfortable

throne and broken down to a more tangible


entity being one of meta-realism. Now what is
meta-realism? A meta-realism has both
subjective and objective states of ontology. I
would like to dissect both these ontologys. I
divide meta-realism into transcendent
subjectivity and transcendent objectivity. First
of all I would like to explain what
transcendent subjectivity is. Transcendent
subjectivity would be a realm of mentaphysico-psychic affectivity. It would be a
transaction of experiences that arise and
arouse the body and give pleasure or angst
within the mind. In its lower levels it would be
expressions of bodily urges like love or sex,
the feeling when shits or when one feels pain
or the feelings of hunger. At a higher level of
being, a transcendent subjectivity would
result in the emotionality of expressions of
creativity like poetry, art, music or the novel.
Transcendent subjectivity can also be affected
by intuitiveness, meaning, when a given
corpus of sensory stimulus received in the

mind, leads to an ideational creation of new


content. Transcendent objectivity would a
rationalization or emprizization of mental
content. Transcendent objectivity would
include both inductive and deductive thinking
and also an overlapping of them. What is
Deductive thinking? Its thinking where one
moves from a general state or theory or
statement to s specific one. For example a
clichd syllogism where deduction works is:
All men are mortal. Socrates is a man and
therefore Socrates is mortal. What is
inductive thinking? Its a method of reasoning
from the specific to the general. A simple
example would be: one can test a miniscule
amount of sugar in water and conclude that
all sugar dissolves in water. But there are
situations and areas where deductive and
inductive reasoning overlaps. For example
Newton deducted that there could be a reason
for an apple to fall on to the ground. But it
was by induction that he concluded that it
happens as a result of gravity. Another

example of overlapping of deductive and


inductive would be the reading of old texts.
Old texts are read and reread and deduced
for the possibility of new meanings to
emerge. Sometimes the reader or the
hermeneuticist goes to the extent of creating
new theories. Some examples of these would
be post modernism and post structuralism.

Is America becoming a Melting Pot


Recently I have been reading press reports of
flaring racial tensions in America. There were
shootouts not one but two, one, the law
enforcers of a different community shooting
crime doers of another racial group. The
opinion regarding the shootouts varies from
indiscriminate shooting to shooting for
violation and crime. I would like to proceed to
analyze the conflagration of racial tension
from many points of view. First of all I would
like to take the Psychoanalytic view. Here in
spite of America overcoming barriers of race,

the race as a feeling of class consciousness


remains deeply embedded in the
subconscious of the racial groups. Here the
race as a feeling of class consciousness works
according to the principle of a trans-cultural
archetype with its impressions arrested in the
homogeneity of the racial group. During
periods of carnival and celebration this transcultural-archetype would share the mutual
ethos and cultural artifacts of heterogeneous
racial groups. For example the contributions
of Black Literature, Rap, Blues, Gospel and
Jazz are heterogenized artistic experiences.
But during periods of racial tensions, the
racial, trans-cultural-archetype would become
homogenized within distinct racial groups. An
example of this would be the coping
mechanisms used by the afflicted racial group
in the form of protests, mourning, and
resistance to authority. All these are defense
mechanisms adopted by the afflicted group to
articulate the ontology of survival. Another
point of view that could be adopted would be

a deconstructionist view. Here the apt


question would be which race becomes
privileged group, trying to enforce its laws on
the marginalized sections of the community of
another distinct racial group. This again leads
to the question has the enforcement of laws
been juridically justified. Why does one racial
community feel that the enforcement of laws
has been partial, antagonistic and
hegemonic? Does this kind of enforcement
show the privileging of the signifieds like
enforcement of justice and the imposition of
law and order? Nevertheless these are serious
questions that the law makers and law
enforces should be asking to themselves.
Another point of view that I would like to
adopt in this discourse about the flaring up of
racial tensions is a post colonial one. Here I
would like to ask the question, is America still
reeling under the aegis of a White Colonial
Self and a Black Colonial Other. No doubt
America has gone a long way in removing the
stigma of racial inequities. But yet there are

freezing tensions and rupturing plates


beneath the uneasy calm and this can be
evidenced from the recent outburst. I think
that America can work more and contribute
more to remove the onus of cross cultural
tensions by promoting trans-culturalindividuations.

The Architecture of Secret Socities

The architecture of Secret Societies can be


broken into the Literary terminology of two:
domination drive and conspiracy complex.
Domination Drive is marked by appropriating
and influencing cultural, social, political and

religious institutions by persons who are


either subverts or subjects. Both are loyalists,
but the subverts maintain supremacy and
fascist authority by placing themselves
cleverly in the top of the hierarchy.
The subjects become submissive to their
authority. It is fantastic to claim that the
subverts belong to those countries that are
developed and also regulate the entry and
exit of all economic, social, political and
cultural activities within them as orthodoxy
and guaranteed liberality to others who
confirm to their fraternity. This could be overt
by legislation or covert by infiltration and
allegiance.
Conspiracy Complex on the other hand is
marked magnificent gratification that is an
apotheosis in the civilization of mythologies.
The adherents of conspiracy complex derive
their subjectivity from the fantasy of being,
that is they are spirit beings of a civilization
continuum and dictate subconsciously through
rhetorical devices such as mnemonics that
they are subject entities of superior and
ancient spirits who are sovereign and

governing them. They do so in their


assumptions of possessing the power of
owning and controlling life, society and
culture of nations as hegemonists.

Tangibilities and Idealities in Semiotics


The idea for tangibilities and idealities sprung
forth from my reading of Semiotics of
Saussure and Deconstruction of Derrida.
Derrida has salmagundized the phonic and
the graphic, or the sound and the pictorial
letter of language with Semiotics of Signs.
The phonic and pictorial content of the
language belongs to the Primary Order. It has
been created with a view to represent
language with meaning.
The Secondary order of language belongs to
the realm of Signs, and Signs in turn are
made up of the Signifier and the Signified. It
was the Semiotician Saussure who has ignited
this idea of language as making of Signs
which in turn are made up of the Signifier and
the Signified.

Here I would like to dichotomize the


Saussureian creation of the Sign in two
aspects. They are Tangibilities and Idealities.
Saussure has already dealt with the idea of
Tangibilities. An example of the Sign as
tangibilities would be Rose is Passion which is
made up of the Signifier, Rose ( the physical
content) and the Signified, passion ( the idea
or quality).
How ever Saussure has not mentioned of the
Sign which can be coined from two Signifieds
( that is a combination of two ideas). An
example of the Signifieds making a Sign is
Sexual Passion. Here the adjective Sexual
connotes passion. Another example would be
Dark Vices and another example would be
Ideal Happiness. Here the Sign in the
Philosophy of Language and Semiotics is
made up two Signifieds. This phenomena I
would like define as Idealities.

Beings Ontology and Becoming.


Being or Ontology is one of the most widely
debated, discussed and disputed area in

Philosophy.
One cannot avoid mentioning the transition of
being from metaphysical-theology to pure
philosophy and then again to post
structuralism as the determination of beings
meaning as problem in the philosophy of
language.
As a metaphysical theological problem, being
is saturated with presence of LOGOS or the
Word as the divine intervening in human
affairs.
As a philosophical problem, Heidegger inserts
being into historicity and time.
For the existentialists being was an
experience to existence.
For Derrida, being was a TRACE left in the
language of meaning.
Here I would like to suggest how being is
being determined. May be I would like to
pursue the interrogative mode.
Does a pure being exist?

Can there be the existence of interior and


exterior states of being?
Is being always in the process of experiencing
the sum total of consciousness as the
following:
a) Cognition
b) Sense perception,
c) Desire Satisfaction
d) Display of affection,
e) Negation f) Feeling of Pleasure
g) Feeling of pain h) Futuristic mental
projection
i) Bringing forth the unconscious to the
conscious mind
j) Rationalisation
Though all these are experienced by every
individual, the modus operandi of experience
varies from individual to individual
I would also like to ask the question is there a
pure state of being or is being always in a

state of becoming and I use a Jungian term


for that, called as INDIVIDUATION

Confessions about Two Missed Sexual


Encounters
My memory keeps me flooding about two
missed sexual encounters. One was an
English Lady in her early sixties and the other
was an Indian lady in her late fifties.
First of all I would like to narrate about my
encounter with an English Lady. She came to
the institution where I worked, as a teacher,
tourist, doing voluntary work. Here name was
Mrs. V. She was a divorcee. She was good
-natured, polite and well mannered. She was
a gifted artist, doing skilled portraits of nature
and also, she was a talented poet. One day,
she said to me, Hey Mr. A, lets go down to
the school and paint the kindergarten class. I
replied affirmatively. And together we walked
to the class room and started the work. She
started brushing the walls with alphabetic
letters and pictures of things to represent the
alphabets. Our bodies used to brush each

other by accident. I became excited, aroused


but still I was in a quandary about whether to
approach her and touch her for gratification. I
was also confused about what her intentions
were. She had a buxom, voluptuous figure
and was not unattractive. But at that time my
moral and puritan tradition, and my nature of
being married kept me away from the desire
of wanting to copulate with her. But I was
also in a state of worry and doubt as to what
will happen if I make the wrong move. That
day passed off without nothing happening.
Later on, we happened to be moving to
Bombay for attending a marriage. We were
traveling in a train, myself, my wife, kids and
her. We reached the destination and booked
her into a hotel and we stayed in a relatives
house. Later on in the evening, when the sun
setting like a pink meadow, I visited her in
her hotel room. I knocked at the door and she
welcomed me warmly. She rummaged in her
bag and brought out a bottle of Teachers
Whiskey and invited me to have it. Slowly I
started pouring the whiskey into the glass,
mixing it with water and having it. She was
lying down on the bed and I was sitting on a

chair beside a table. After three pegs and me


continuing to drink, the whiskey started to hit
me. She brought out two pieces of handmade paper and gave me a calligraphic pen
and told me to write two poems for her. She
was in love with my writing especially my
poetry. I wrote the poetry for her with
devotion. After completing it, she gave me
ten pounds and told me that she would frame
it and position it on the wall of her apartment.
By this time I was drunk. My speech started
becoming slurry. By chance, our conversation
drifted on to sex. She remarked to me: she
would love to do the fellatio. I became a
complete idiot, an ass, and I took no cue from
her conversation. Even though I was aroused,
I didnt have the courage to approach her. My
Indian nature of moral prudery kept me
aback, though I was sexually tempted. By the
time the phone came from the house and my
wife was calling me. I said to her Mrs V. , I
am going back. I stumbled to the door, ziggzagging and walked unsteadily to the house.
The memory of this experience leaves me
with a tragedy and vulnerability of missing
such a precious experience. I feel sad and

curse myself and that I missed out something


so profound and mystic, a lyrical intimacy of
the body.
The second experience that happened to me
was with a colleague. She wanted to sell me
her computer and for that she put soap one
me by inviting me to her apartment for
dinner. I went in at the called time about 7 PM
in the night. I knocked and her husband
opened the door. After introducing me to her
husband, he said: I am going out. The she
took hold of my hand and led me to the
bedroom. She was skinny as a stick and had
breasts that were as large as big grapes. She
wore tights. When she took hold of my hand,
I felt aroused because it was a long time
since I have had sex. Our conversation drifted
on to ghosts. She recounted to me, the death
of her sister in the Kanishka aircraft crash,
which happened as result of terrorism. She
recalled that many a time her sister appears
to her as ectoplasm. I was sitting in the bed
beside her and she was holding my hand. On
the one hand I was sexually aroused, and on
other hand, I started suppressing it. I was
naive enough not to realize that she was

making her first sexual overture. I became a


medley, a pot-puree of confusion, terror,
puzzlement and excitation. When she realized
that I was not making any response, she
said:lets have dinner. I gulped the dinner
and left the flat hurriedly without even saying
good bye. This incident also fills with me
shame, regret and unpleasantness.

Analyzing Irony and Humor from


Kierkegaardian Perspective
I was reading a biographical and textual
sketch of the Philosopher, Soren Kierkegaard
and I came to understand the philosophy of
irony and humor as mentioned by the
contributor. Irony occurs between the confinia
of the aesthetic and the the ethical. And
humor occurs between the confinia of the
ethical and the religious. I became perturbed
by the meaning of confinia. I did some search
and I found that it had three meanings. They
are adjoining, allied and contiguous. Adjoining
means next to, allied means related to and
contiguous means connected to. The

biography did not carry any further


explanations on these concepts and
Kierkegaard made my afflatus to work on
these concepts.
First of all I would explicate irony and then
analyse how it occurs in a confinia between
the aesthetic and the ethical. Irony as a term
has baffled many and there is a host of
interpretations for the term. Irony as a trope,
or as a figure of speech would mean a
figurative device which uses language in
which the the utterance or writing of words
would connote exactly the opposite of what
was said. Irony is used to evoke meaning that
can be incongruous, caustic and derisory. The
reader of an Irony has to become involved
with the secondary meaning that is the
implied meaning as contrasted with the actual
meaning. Basically there are two types of
Irony and they are one a verbal irony and the
other romantic irony. An example of a verbal
irony would be: he looked out of the window
and watched the weather turning foul and
remarked to his friend, what fine weather it
is. An example of a dramatic irony can be
taken from Julius Caesars Hamlet where the

murder of his father is at first ignorant to


Hamlet but directly known to the audience.
Here again I would like to analyze how the
concept of Irony works as a confinia between
the aesthetic and the ethical in the
Philosophic sense. To put aesthetics into the
realm of Philosophy would be problematizing
the meaning and content of Aesthetics. I
would like to define aesthetics in the
philosophical sense as any event, experience,
judgement, taste, hearing, feeling or seeing,
which deviates and departs from the ordinary
perception of sensory data. Next, I would like
to provide a terminological classification of
the term ethical. Ethics would be set of
behavior which is codified by society, culture
and institutionalized for propagating its social
mores and life. In this situation ethics would
include codes of what is morally good,
contrasted with what is morally bad. One
problem concerning ethics in the Philosophical
arena is the problem of ethicalizing behavior
itself and that will be a problem
of meta-ethics. Now how can irony lie in the
confinia between aesthetic and the ethical?
How can Irony clad the sublime in aesthetics

as the ornamental or despicable and embrace


the ethical as conduct or standard of the
social norm. Here Irony would play the role of
a key, whose exterior surface is ethics and
whose interior surface is aesthetics. When the
key is opened the resulting meaning would be
the secondary level of meaning as implied by
Irony. For Irony to operate, one would have to
analyze what state of aesthetics has the
society adapted. Is its aesthetic merely
mimetic and confining to be sold as products
commercially. Is the ethics of the society
permissive or conformist? Irony can set in as
a trope of operationality, only if the societys
ethics is liberal and permissive with higher
gradations of tolerance and its aesthetics is
opening its form and content to shock,
bewilder and arouse participation. In such a
society of transgressions, the creator of Irony
works at a tertiary level of operations, the
primary being the production of the product,
the secondary being the experiencing of the
product and the tertiary being the creation of
irony. Lets examine how the concept of Irony
works philosophically. Here is an example:
even though Nudes are only depictions,

pornography of a decadent culture industry,


Nudism is also a Philosophy.
Secondly I would like to analyze how the
comic occurs between the confinia of the
ethical and the religious. I am digressing
ethics because I have explained already Now,
what is religion? I would like to explain the
concept of religion broadly that is in
Philosophical terms. Religion is the
submission of an individual to a higher power,
a transcendent experience. Here philosophies
like phenomenology have also defined the
transcendent as inner subjectivity of being.
Let me quote an example of a comic merging
the ethical and the religious. Example: one
gets a religious feeling, a transcendent
experience of inner subjectivity when one
releases feces, urine and vomit and also when
one farts.