Contentions
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Philosophics

[A-Com./Contentions: 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 a knife) 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 actual and ii) replace one concept with another or to transfer a concept into another context.

When it comes to the qualities of a knife (that is, in its concrete physicality), its substance includes sharpness, hardness, and unintentional coldness. The first two of the aforementioned qualities relates to its function. Out of this general function of a knife as a knife (i.e. from the function of "cutting") we can discern three more basic functions, namely penetration, allocation (including dissection and vivisection) and stripping. In the first and last sense, the knife is an extremely erotic and, frankly put, 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. What is postulated here is that the functions of a knife (namely penetration, allocation and stripping) take on a profoundly radical meaning(s) as these functions are applied to the human soul - 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 with it.

[A-Com./Contentions: 1.02]

{Außergewöhnliche Plattitüden}

The use of knife, taken again in its mundane and banal physical form, begins with a phase independent of the actual knife. This is the intent, the objective that needs to be executed or performed for whatever personal ambitions one is driven by.

From there it moves to the preparatory phase of manipulation, which is the act of directing the blade in order to execute the last, climaxing phase succesfully. This last phase is where the inexorable piercing force is directed into desired subject in order to produce the wanted outcome or effect.

These vapid revelations are common to everyone, as anyone who has ever held a knife could tell. But when these elements are again carried over to the mental dimension, we start to see their little more than common, universal applications. Let us make these more tangible by common sense sort of illustration point by point.

Firstly, in order for the desired effect to take place, there first has to be a reason for it. Without a sufficient reason to move or act, you – yes, you – are going to stay passive and inactive for as long as nothing disrupts your current circumstances. The knife is left lying on the table, unwanted and unused. What a waste...

Moreover, it will not suffice that there is a willingness to use a knife, at least not for long. It requires the right kind of reason. One appropriate for whatever the three functions can reasonably be thought to produce – which is almost half of everything. In this sense anti-comallodianism can be characterized as an open-ended play[*01].

Secondly, with the desired objective clear in mind, executing something right can make all the difference in the world. The right angle and appropriate force for the right purpose. Of course, for coarce aims even the dullest blade will penetrate when the necessary force is applied, but the number of aims solved by brute force alone are dwindling.

For complex tasks and difficult aims great care and finesse are required so as to prevent getting lost - among other things. Emphasis is on avoiding getting lost, due to the tremendous difficulty inherent in simply transporting any entity from A to B. In this sense anti-comallodianism can be characterized as a method[*02].

Thirdly, and this is vital, there has to be an action for the initial objective to be completed. The fulfilling endpoint where something abstract is made tangible, palpable. An effect, consequence or event which affirms the existence of the desire; their reality cast into iron bars. Without the action, it is as if the want never even existed. When you strike with a knife, it also reveals something of the immense reality of vitae: you get to the heart of things, where the point of the point is the point.

It is in this singular, sharp point, where the whole world culminates into at the moment of impact. A cut so piercing that it feels like it touches your soul and stops your time even if only for a second; empires can crumble and Kaisers be proclaimed during that punctual second. It doesn't matter whether you're the one being struck (even if only with words), the one who strikes, or both, for there is still thrill and drama to be had for both. In this sense anti-comallodianism can be characterized as art[*03].

CD

[A-Com./Contentions: 1.03]

{Unterbrechung: Haftungsausschluss}

The anti-comallodianist ideology seeks neither to persuade you of any particular political ideology's validity nor to proselytize you into any particular religious worldview, but rather to raise awareness of the occurring transition in our ideological landscape, which has notable effects on our social conduct, psychological apprehension as well as philosophical activity and possibility.

Addendum. At the time of verbal composition, it is here contended that the aforementioned transition might be a result of the age of disintegration. Further investigations resumes.

The terminal point of anti-comallodianist program is the successful production of a mentality encapsulated by the slogan "get real, get active, get going", through the means of experimental demonstration, allocative contemplation and dissemination of information pertaining to various subjects, most notable being the disagreeableness of comallodianism.

An anti-comallodianist, therefore, is someone who shares in of the same general desires of convalescence, amelioration and, eventually, transcendence as any other layperson would after a prolonged affliction, although in contradisctinction to the methods of a layperson. That is, an anti-comallodianist fulfills his or her objective(s) through autonomous means, often characterized by negation, and in line with the ethos of anti-comallodianist thought.

All delusions of competence imposed upon the ideology are to be dispelled forthwith.

[A-Com./Contentions: 1.04]

{Formulierung des Rahmen für das Konzept der allokativen Funktion - Was ist zu tun?}

The knife cuts the knife, and leaves in its wake solitary parts and pieces of weak presence and pale apparition. Without context and structure the system is destined to disintegrate. An assessment of the current state of affairs: pitifully untenable. Corrective measures prescribed: cauterize and forge!

*****

The present Contention serves as a necessary interphase for arranging the scattered results of our previous efforts into an adequate, preliminary structure that, for the time being, will guide our endeavours to constitute the foundation of the anti-comallodianist ideology.

Up to this point, we've managed to make only a slight and shallow penetration into the murky and hazy world of metaphysics just to see the very tips and the most generalest of outlines of those concepts that we can extract from the physical knife, turn into separate abstractions and utilize for our own purposes in a practical manner. What is now needed for turning these pale abstractions into noteworthy realities is a little bit of forcefulness - to push on through the pains of childbirth.

The ensuing operations in this and further Contentions to be effectuated are 1) further corroboration of the membrane of the aforesaid embryonic concepts and their links to each other 2) precise demarcation of parameters for the aforenamed solitary concepts, and 3) subsumption and reassemblage of the foregoing vital concepts into a working categorical whole.

To recapitulate the results of our excavation briefly, the concepts we have been able to procure from it are: penetration, allocation/separation, stripping, intent, objective, manipulation, point, play, method, art, and, most vitally, that of vitae.


As a supplementary remark, it must be stated that, in addition to the aforementioned concepts, there necessarily exists, as an implicit (and to an unnoticeable degree obvious) assumption which was failed to be explicitly stated in the previous Contentions, namely the wielder of the knife, from which we may extract the concepts of subject and subjective agency - both of which have countless derivative aspects to them that we are most certainly going to be taking into account and further dissect in our future Contentions.


It was noted in [Contentions: 1.01] that the knife's divisive (primary) property comprised of at least three general, more elementary functions, namely penetration, separation/allocation and stripping, the tenability and factuality of their existence being established only by sheer intuition. In addition to these elements, we've touched upon the knife's three associated phases (i.e. play, method and art) in [Contentions: 1.02], while incorporating a number of literary openings into them for further developments and elaborations. What we're seeking to establish in the coming investigations is the datum that these six concepts are interrelated and hence constitutive of the anti-comallodianist credo.

There are four prerequisites working on the background that need to be recognized in order to establish this datum:

1.That the knife, when it is used, imposes an imaginary (although not an illusory) structure, rooted in an intuitive understanding of its use and function.

2.This structure characteristically reflects and conforms to the same patterns and form as its most rudimentary constituent (conceptual or otherwise).

3.That possibility implies presence, which means that the possibility to philosophize with a knife affirms the real presence of the knife's inherent ideological structure.

4.That, from the first moment of conceiving the structure, a permanent link from the physical knife to its conceptual, metaphysical derivative (and vice versa) will have been established, and which will persist as long as the physical knife itself endures to provide an access point.

When these points are recognized and accepted, the foundational groundwork of the anti-comallodianist ideology can be established, whereupon it will take on the form of an independent, indefinitely reproducible and self-organizing idea (due to the structure's intuitive nature and its physical persistence), thereby making it accessible to anyone for them to invoke, should they ever come to need the forcefulness of a vital impetus in their transient lives.

To make our first step in corroborating the first batch of embryonic concepts, keep in mind the second principle, for we will have to make heavy use of it. Since the three functions of knife share a common origin (i.e. cutting), it naturally follows that a common rudimentary process or property underlies them all, despite the different manners by which they phenomenologically appear to us. This common property is the state or process of separation, division or splitting - things being either moved or taken apart.

This extraordinary platitude can be easily established when we consider the three functions more closely. First, in the case of penetration, although the word's semantic composition leads us to fixate our attention on the aspects of momentum and entering (into / through something), what takes precedence over these auxiliary characteristics is the property that enables their fulfilment in the first place: the fact that things belonging together can be made separate. If this was not possible, momentum would not matter and nothing could be carried inside the object.

Second, concerning stripping, we come across the same rudimentary property as in the latter case, but with a distinction: while the separative quality in penetration hinges on the act of parting things that belong together, in stripping we are concerned with pulling apart things that do not inherently (be it essentially or artificially) belong together. A classic example of the artifical kind would be the undressing of stockings, whereas an example of the essential kind could be when someone is being stripped of their dignity, because someone deemed them as not belonging together.

The last of the three functions, namely allocation/separation, won't be requiring similar elaborations to establish this connection, because the definition already expresses the function's separative quality. Nevertheless, there is a distinct emphasis between the two concepts being equated here: the latter one (separation) describes the property in its barest form, whereas the former (allocation) adds that the action is done either in accordance to a plan or that the resulting distributions or partitions are set aside and preserved for a special purpose.

In order to make it easy for us to refer to this complex of differing separative qualities simultaneously in the future, we're going to refer to them using a single term different from "cutting", so as to avoid nullifying our progress, and in order to keep them fresh and at hand in our working memory. Taken together, these functions are to be called the allocative function[*04].

[A-Com./Contentions: 1.05]

{Wie man mit einem Messer philosophiert - Zusätzliche Untersuchungen}

Theoretics