Some quick thoughts, weaving their ways, after being invoked by a discussion on Facebook, between Mario Hierro and Daniel Calder; a discussion which I did not fully read, whose assumptions I did not fully engage with or accept, but one which could perhaps be said to help constitute a relation of ‘tangential evocation’ with the foundational revocation of it, that follows. An essay towards an escape of the habits of its epistemology, a veering away from the ‘world’ of those habits and their development, an avoidance no longer exclusively governed by its ‘objects’.
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Metaphysics, after ‘Nature’, or after the system of ‘Nature’, ‘Nature’ being the system of regularities or repetitions belonging to Kant’s notion of ‘Understanding’, or the ‘judgements of perception’; but this ‘Nature’ is still notional, a regulating ‘idea’, thus, as a totality, ‘metaphysical’. So the concept or idea, of ‘Nature’, is an ideologically circumscribed category whose interior determinations, that which it is said to encompass as its categorical domain, are an alleged ‘immanence’ whose very quality as ‘immanence’ is supported by a metaphysical or ‘rational’ idea.
If, on its other, originary meaning, the metaphysics are merely Aristotle’s books ‘after’ the ‘physics’, even here, with this bibliographic conception, the distinction between what is and what is not ‘physical’, is allied to a discursive separation perhaps or potentially itself reflecting the categories of ‘matter’ and ‘form’ constitutively residing at the root of metaphysics itself.
Mutual irreducibility necessarily implies mutual relation. When neither term of said relation is ever found as an incontestable purity; necessarily so, when the conditions of such foundation are preconditions always set and sought for from the location of the opposite term; then it is only left to speculative allegiance as to which term speaks.
The notion of a ‘universe’, is a guiding idea; and if the notion of what speaks is one linked to a metaphysics of ‘agency’; then the expansion of that notion of ‘agency’, looking for its epistemological and ontological ‘grounds’, so to speak, eventually coincides with this ‘universal’ notion. The coincidence is one of speculative totality, a movement in search of foundational objectification or reification. If that reification is merely the product of a search for epistemological-ontological reunification, a reunification itself produced out of fluctuating vacillations, or vacillating fluctuations, between the arbitrary terms of an alleged ‘mutual irreducibility’; then it is merely the case that this entire ‘metaphysical’ theatre of possibilities is one that arises as a result of objective desire, one dispensing the roles of reification according to this libidinal limitation.