[A-Com./Psychologics: 3.01]

{Bringing Light Into Darkness And Order Into Chaos}

In the preceding philosophical contentions [see: Contentions 1.02 & 1.05], we had already established in outline what a world seen through the lens of the knife metaphor looks like. Armchair philosophizing aside, what these reflections are suggesting is simply the internalization of an existential political frame of mind[*01], which, in turn, necessitates the founding of a psychology that complements and affirms the act of manifesting one’s Seelenleben to the outside world [anti-comalldianism is, after all, Art in the broader sense of the term, as well as in the narrower sense]. This is wholly what comprises Anti-comallodianist existential politics, and it is the subject we will be turning towards in the ensuing writings of the [Psychologics] branch.

As we extend (and exploit) the knife metaphor to its fullest to concern matters of the psyche, we should invoke, yet again, arguably the most primal concept of philosophical thought, which captures an – arguably even the – implicit root of cognition: the ability to ”distinguish”.

This fact might be a platitude (even a stupidly obvious one to some after it is forcibly dragged into plain sight of the reader’s conscious awareness), but only a philosophically-inclined person has the capacity to wonder about it.

To convey the significance of this ability, one need only to consider the fact that everything we are basically engaging or interacting with – be it real or imagined, done physically, intellectually or even emotionally – presupposes the existence of distinctions: we couldn’t understand any of what is going on around us, let alone immerse ourselves in the wonderous experiences that we’re going through at each passing moment, were it not for the miraculous fact of things being (be it actually or potentially) distinct from each other, and identical only to themselves.

But, in contradistinction to the political and even to the philosophical strains of distinction-making, of allocation, separation and friend/foe -based act of othering, the psychological faculty of distinguishment withholds a vibrant assortment of qualia, that is, subjective contents that instill life, warmth and variety on top of the cold, unfeeling and meaning-deprived sculptures of reality’s mandelbulbiesque cityscape. This capability lies beyond the reach of politics as well as philosophy[*02].

Of course, it is not the distinctions themselves which provide them (and their produces/products) their psychological depth and plurality, but rather it is subjective consciousness – yet another emanation of separation – which (super?)imposes/places these attributes at the objects of our attention and interprets them as distinct things, qualities and objects after the fact. This is why it is important to understand the difference between objective reality and the sacred territory in which no one may intrude: it is too easy to conflate the two and mistake one’s perceptions of reality for actual reality.

...Some might object to the very idea of exercising the power of allocative function upon ourselves – of producing separations within our minds – and even more so, if the alleged goal is to reach psychic wholeness. After all, what are mental illnesses essentially if not some form of fragmentantion of the mind? Needless to say, these concerns are only partly correct, but only so in the most misguided sense of the term.

[A-Com./Philosophics: 1.01]

{Die allokative Funktion ein Messers, die Differenzierung ermöglicht - oder: wie man mit einem Messer philosophiert}

Knife, in its mundane and banal state, that is, in its concrete physicality, is quite bare in its applicability, but, when brought into the mental dimension as a metaphysical or symbolical notion, the realization of the limitless applications of its abstracted substance becomes a more clearly recognizable possibility.

At this level, when it is examined and apprehended by our thought, it can be said that the function of a knife (as an utensil) turns polymorphic, multidimensional, and displaceable. That is, the essence of the now abstracted substance becomes fluid, more variegated in its possible uses, its function can be made to span domains, and these activities of the mind permit us to i) separate the concept from the real, and ii) replace one concept with another or to transfer a concept from one setting into wholly another[*00].

When it comes to the qualities of knife (that is, its concrete physicality), its substance embodies sharpness, hardness, and unintentional coldness. The first two of the aforementioned qualities relate to its function, namely that of cutting. Out of this general function of a knife as a knife we can discern three more basic (sub-)functions, namely penetration, separation/allocation (including dissection and vivisection), and stripping. In the first and last sense, the knife is an extremely erotic and, frankly put, imposingly sexual tool in the masculine sense of the word.

At any rate, these functions aren't inextricably tied in with the actual, physical knife, as it was already stated before, so, even if disjointed from their original context, they will retain their sensibleness as archetypal formations. What is being postulated here is that the functions of a knife (namely penetration, allocation and stripping) take on a profoundly radical meaning(s) when these functions are applied to the human mind – or, much preferably: to the psyche.

A word of caution!

Anyone wielding or, more importantly, using a knife, should always know what they are doing.