{"id":11345,"date":"2013-06-22T06:44:39","date_gmt":"2013-06-22T11:44:39","guid":{"rendered":"https:\/\/www.terada.ca\/discourse\/?p=11345"},"modified":"2021-07-23T13:23:23","modified_gmt":"2021-07-23T17:23:23","slug":"barring-of-the-real-origin-of-experience","status":"publish","type":"post","link":"https:\/\/www.terada.ca\/discourse\/2013\/06\/22\/barring-of-the-real-origin-of-experience\/","title":{"rendered":"barring of the Real origin of experience Johnston"},"content":{"rendered":"<p>Johnston, Adrian.\u00a0<em>\u017di\u017eek&#8217;s\u00a0Ontology: A Transcendental Materialist Theory of Subjectivity<\/em>. Northwestern University Press, 2008.<\/p>\n<p>According to this reading, Schelling basically agrees with Kant that attributing a notion such as &#8220;existence&#8221; to the noumenal ground underlying reality is erroneously to apply a concept forged within the boundaries of already constituted experience to the pre-experiential foundation of this same experiential field (in short,it amounts to a category mistake). Like Kant, Schelling forbids using discursive concepts to analyze and charac\u00adterize the Real.<\/p>\n<p>However, unlike Kant, Schelling refuses to conclude that the question as to the <span style=\"font-weight: bold; color: #0000ff; font-size: 11pt;\">origin of experience<\/span> (for instance, the enigma of how a thing affects the receptivity of the senses so as to become an ob\u00adject) is therefore meaningless and not worth asking.<\/p>\n<p>\u017di\u017eek identifies as the nature of Schelling&#8217;s peculiar radicalization of Kant (a radicalization crucial to allowing for the possibility of forging a transcendental materialist account of subjectivity). \u017di\u017eek alludes to the idea that both Kant and Schelling uncover (although the former, in restricting himself to an epistemological investigation, fails to appreciate the true significance of this discovery\/insight) the fact that <strong><span style=\"color: #0000ff;\">being itself is shot through with antagonisms and tensions, riddled with cracks, fissures, and gaps<\/span><\/strong> (rather than being something homogeneous and harmonious, an ontological plane placidly consistent with itself). What one could call this <span style=\"color: red; font-weight: bold; font-size: 11pt;\">&#8220;barring&#8221; of the Real<\/span> is absolutely essential to \u017di\u017eek&#8217;s philosophical project,a project centered on deploying and defending, in the midst of a prevailing postmodern doxa hostile to the very notion of subjectivity, a robust theory of the subject.\u00a0 Johnston \u017dO 77<\/p>\n","protected":false},"excerpt":{"rendered":"<p>Johnston, Adrian.\u00a0\u017di\u017eek&#8217;s\u00a0Ontology: A Transcendental Materialist Theory of Subjectivity. Northwestern University Press, 2008. According to this reading, Schelling basically agrees with Kant that attributing a notion such as &#8220;existence&#8221; to the noumenal ground underlying reality is erroneously to apply a concept forged within the boundaries of already constituted experience to the pre-experiential foundation of this same &hellip; <a href=\"https:\/\/www.terada.ca\/discourse\/2013\/06\/22\/barring-of-the-real-origin-of-experience\/\" class=\"more-link\">Continue reading<span class=\"screen-reader-text\"> &#8220;barring of the Real origin of experience Johnston&#8221;<\/span><\/a><\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[41,20],"tags":[],"class_list":["post-11345","post","type-post","status-publish","format-standard","hentry","category-the-real","category-zizek"],"_links":{"self":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/11345","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/comments?post=11345"}],"version-history":[{"count":5,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/11345\/revisions"}],"predecessor-version":[{"id":15134,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/posts\/11345\/revisions\/15134"}],"wp:attachment":[{"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/media?parent=11345"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/categories?post=11345"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.terada.ca\/discourse\/wp-json\/wp\/v2\/tags?post=11345"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}