Nov 2 – Skepticism (re-edited)

I.

The existential condition (or, more precisely, conditioner) that perpetually seeks to undermine any and all forms of transcendent “a priori” mental inclination as well as the attending or attendant responsibilities that such inclinations implicitly impose upon the individual so as to release man from all psychological and emotional burdens and duties he may unconsciously otherwise have with and toward his neighbor, community, and god so that one’s own senses may be supposedly free to express themselves without inhibition, direction, or any confining restraint with the deceptive “hope” that ever more maddening heights of meaningless power might be attained is a fool, a skeptical fool.

Skepticism accomplishes this meaninglessness by coercing the believer to doubt not merely the validity and transcendental authenticity of any supposed a priori belief, but that any “thing” at all might exist beyond the enfeebled apprehension of one’s own senses which, again, divorced from any and all mental, emotional, or moral constraint, have thus no corresponding point of existential reference by which the unbeliever might be able to make coherent sense of even the empirical data that he “believes” his senses have received, an inevitability that forces the unbeliever to cling to the sole remaining triumphant inclination, namely, that his own subjective senses are indeed still “real” and thus able to perceive the totality of “objective” reality itself, however impossible his Skepticism has rendered such an ability.

II.

No one, as long as he surrenders to the “truth” that he does indeed “live” and is therefore in a certain sense “real”, can therefore be a true skeptic in the purest or most authentic sense of the term. All who consider themselves “skeptics” are instead the most pitifully deluded of all men and, in fact, are irredeemable liars who yet still “believe” their own infantile lie that, despite their own skepticism, that they are still “real,” “alive,” and so on.

III.

A people without a universally applicable and relatively intuitive doctrine of original sin, such that no one man can by and through himself fully and enduringly escape its snare; sin which is embedded in the implicit foundation of the collective mythology to which he is associated cannot be realized in a culture of guilt. Such a people can be no producers of “art” either, at least not art in the cathartic, propitiating, and thus “true” sense of the term.

IV.

What is “true” is the consequence of the eternal dialectic between alatheic disclosure and poetic innovation as it dynamically and eternally unfolds in man not only as a race but also as an ideal.

V.

In the beginning was Shame. Shame was with man, Shame was man until, of course, it was internalized – along with self-consciousness – and transformed into Guilt; Guilt which, so that Subjective Man might emotionally, psychologically, and perhaps most importantly, rationally endure in, of and to himself once his self-awareness consummated its irrevocable materialization, demanded propitiation which man naturally sought to accomplish by the manifold re-making of himself through the production of art; Art which roused man to the possibility of Truth and its stabilizing endurability; Truth which could only be rendered “as such” when the reason and soundness of man took over the internalizing responsibility from the Irrational which was – and always will be – that which “is” outside himself; Truth, not delirium, through which man was able to perceive not merely the possibility of God, but actually apprehend something or someone approximating Him, never mind the limitations and impossibilities of such a task in its totality; Reason then – not the wholeness of fullness of God, but the essence of His Logos – which is our Logos, Christ in us, the hope of glory, through Whom and by Whom He also made the worlds and all that is in it. {Col 1:16}

VI.

The development of Reason, self-responsibility, and the existential order produced by dialectical synthesis can be seen as the evolution of the revelation of God, or at least “Godliness”, or “God-likeness,” both in us, through us and nature, the world, cosmos, and history; Reason which – as the existential phenomenon that quietly and imperceptibly initiated the gradual internalization of consciousness “from the beginning” and also facilitated its evolution, has for over a century or more been consummating the potential “purpose” for which it arose (if a “purpose” it could objectively have at all), which is: the internalization of even God (who is the source and substance) for whom Man eventually mistakes himself and thereby assumes His roles and responsibilities: Man seen in this sense as the beginning, middle, medium, “reason”, and tragic end of all things.