Sunday, September 18, 2011

willful subjectivity vs. egocentric happiness

Subjective life is subject to its Whatever or embodied lifeworldliness. Though it may aptly be willfully egoistic (especially for the child learning to assertively live), subjective life isn’t yet egocentric in its ownmost sense, which no longer needs to defend against its subjectivity, instead welcoming that into its ownmost love of life. Adult life remains egoistic, in part, inasmuch as finding one’s ownmost way (authentic egocentrism) has remained subjected to dependencies that must be willfully presumed to not be oppressive (e.g., identifying with self-esteeming dependencies as if they are autonomous preferences—but which were never really chosen). Post-egoistic egocentrism of authentically loved living is happy to yield to feeling and others’ stances. Truly egocentric life lets go of attachments without mourning. Egoistic life is easily intimidated by feeling, others’ stances, and lack of control.

Non-egoistic subjectivity is ultimately (and freely) expressionist. Post-subjective egocentrism is ultimately (and creatively) constructivist.

Accordingly, mindedness (or mindality) relative to subjectivity is, to me, less than (different from) psychal life altogether. Psychal life may be subjective; or/and it may be post-subjective. Also, one may symptomatically (invalidly) totalize a sense of subjectivity (subjectivist thinking) or (individuationally) highly avoid that (post-subjectivist subjectivity and post-subjectivity). One may fruitfully welcome an interplay of both subjective and post-subjective aspects of one’s life (which is itself post-subjective), just as an Inner Child may forever inform an artistry yielding to luscious life (which I’ve called “the horizoning child”).

Proximally, embodied mind or psychality is especially worldly, firstly subjective (especially in childhood), but also, later, richly so in post-subjective living that’s enthused by genuine appreciations of others (as they are to themselves) and things in themselves (so to speak), thereby enowning a wealth of influences. (This is not about an externalist subjectivism, which is what objectivism is, rather about authentic appreciability.) Such worldliness in-and-to mind (worldly mind) is complemented by post-subjective, autotelic mindfulness in-and-to world (mindal world), which I’m aiming to detail (in my own way, of course). A generative complementarity of these two pragmatic (proximal) perspectives I’ll call discursive mind (to be discussed soon): a so-to-speak byWay of worlded mind (inworldness) and mindal world.

Yet, rubrics are ladders to be later left behind—excursional efficacies. Interplay, mirrorplay, weaving and entwinement, intimacy and synergy may be transposed as if transposing themselves into better, more well-formed concepts, like a syllabus becoming more-specifically progressive.

To be shown....

Selfal appeal of aspiration (a telic efficacy) may grow from intimately embodied appreciability—richly appreciative “mindfulness”?—into a wholly-embodied flourishing I’ve so far barely rendered.

That’s part 2 of “elations of solitude.” Here’s part 3.