Empirical Reality

“The philosophy of the dogmatists, it is to be hoped, was only a promise for thousands of years afterwards, as was astrology in still earlier times, in the service of which probably more labour, gold, acuteness, and patience have been spent than on any actual science hitherto: we owe to it, and to its ‘super-terrestrial’ pretensions in Asia and Egypt, the grand style of architecture.”

-Friedrich Nietzsche, Beyond Good And Evil

It is apparent that we have become so firmly embedded in the concrete reality that the previously fielded questions of mankind are now taken for entirely granted or otherwise imagined that they are solved — the faculties of perception are taken ‘as they are,’ thus constituting the notion empirical reality. The flaws, then, are only addressed in relation to some other ‘concretely’ understood notion, such as in the case of social leveling, (or, ‘justice’) where a skewed vantage is thoroughly critiqued in the case of whatever cultural body may possess pre-eminence in a given historical context within a social situation. The lens that we use to view the broken glasses, however are taken as whole. Empirical, the power-word, empiricism, the skeleton key, the great pillar on which all that can be known is displayed. Obversely, intuition is taken as a humorous by-product of physically contingent human beings who exist (by accident, it is presumed) in a strictly material world. The metaphysical is no longer readily accepted into the vocabulary nor explored in academia related to secular society — which is the pre-eminently empirical society — psychology, sociology, systematically presumed leveling affects are achieved, here the glasses seen as broken in the light of day were once veiled in myth and mystery. But again, the greatest folly of the concretely embedded zeitgeist is an endless cycle of mindlessly attributed energy, so great a number of flags now hang on the imagined pillar of empiricism that it is entirely incomprehensible to see whose is whose, further reducing the ability to intuit will, further embedding us now in the mouth of concrete reality.

Research (information gaining) of a social nature observes phenomena through an agreed upon lens, constituting this ‘empirically’ derived reality. The mind is frequently referred to as a ‘black box’ — there is a strange dual relationship held between the agent of empiricism and this box; an aura suggesting of the attainment of knowledge is breathed over the individual and his or her work, suggesting of pre-eminence, yet the mind (suggested by its analogy) bears an outsiders’ relationship to the predeterminate concreteness. In every mode of knowing, we intuitively question the validity of the notion of progress, nowhere is babel-construction more illusorily conflated with wisdom and direct insight than within the linguistic construct discussed thus far. [The levelers must be leveled, then] The hypothesis of the thus limited mind removes altogether the question of transcendence of the external (concrete) complex of social, physical, psychical stimuli — the individual’s ability thus is removed through the positivist’s operationally defined construct. Language, already divorced from ‘reality’; the relationship which the individual bears to his or her highest type is subsequently irrevocably damaged, substituted is the possibility for a herd-like quiescence towards the tangible mean.


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