Though acts of reception and of understanding are in some measure fictions of ordered intuition, myths of reason, this truth does not justify the denial of intentional conduct. It is as absurd to discard as mendacious, as anarchically opaque, the bearing of contextual probability and suggestion, as it is to invest in such probability any blind trust. The negations of post-structuralism and of certain varieties of deconstruction are precisely as dogmatic, as political as were the positivist equations of archival historicism. The "emptiness of meaning" postulate is no less a priori, no less a case of despotic reductionism than were, say, the axioms of economic and psycho-sociological causality in regard to the generation of meaning in literature and the arts in turn-of-the-century pragmatism and scientism.
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Ch. 3 (pp. 174-175)George Steiner
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" No human being can give an eternal resolution to another or take it from him; If someone objects to that then one might just as well be silent if there is no probability of winning others, he thereby has merely shown that although his life very likely thrived and prospered in probability and everyone of his undertakings in the service of probability went forward, he has never really ventured and consequently has never had or given himself the opportunity to consider that probability is an illusion, but to venture the truth is what gives human life and the human situation pith and meaning, to venture is the fountainhead of inspiration, whereas probability is the sworn enemy of enthusiasm, the mirage whereby the sensate person drags out time and keeps the eternal away, whereby he cheats God, himself, and his generation: cheats God of the honor, himself of liberating annihilation, and his generation of the equality of conditions."
Soren Aabye Kierkegaard
"From the perspective of scripting theory, same-gender erotic preferences are elicited and shaped by the systems of meaning offered for conduct in a culture. What is usually construed as culture against "man" or culture against nature is thus actually conflict among differently enculturated individuals or groups.
What is required is a constant recognition that acts of usage and explanation are acts of social control in the strong sense, that "homosexual" and "homosexuality" are names that have been imposed on some persons and their conduct by other persons - and that this imposition has carried the right of the latter to tell the former the origins, meaning, and virtue of their conduct."John Gagnon
Aldiss' New Wave masterpiece is Report On Probability A. ... The minutiae of all the involved's lives are the only thing; the act of observation is the only plot. The science fiction happens when it becomes apparent that there are Other watchers, and watchers watching those watchers, stretching back to what seems to be citizens of our own reality. Report On Probability A is about the metaphor of circular vision, manifested in the narrative by the round fields of view of the various optical devices and windows through which S, G, and C observe their world, expanding macrocosmically with the vast circle of observers observing the observers. As banality merges with paranoia, drawn only by whatever the reader brings to the narrative, there is no conclusion, no story, only facts. The story returns over and over to the painting The Hireling Shepherd by Holman Hunt, which becomes a recurring unresolved image which has no final meaning, only whatever speculation it's benighted observers bring to bear on it. Every character is searching for a meaning which may, or may not, exist as actual Truth. Behind each level of truth lies another; who is to say how far the chain goes or which part of it is more Actual? ... The simplicity of the "story" masks an investigation into uncertainty and the nature of reality itself. The seeming bankruptcy of plot opens the reader to question the act of observation, of reporting, of writing itself. Truth is what Report On Probability A is all about, and Aldiss points out that it is a plastic thing that depends on who is trying to figure it out, and an ambiguous thing that may, at it's root, be unknowable.
Brian Aldiss
Is dogmatic or scholastic theology less doubted in point of fact for claiming, as it does, to be in point of right undoubtable? And if not, what command over truth would this kind of theology really lose if, instead of absolute certainty, she only claimed reasonable probability for her conclusions? If we claim only reasonable probability, it will be as much as men who love the truth can ever at any given moment hope to have within their grasp. Pretty surely it will be more than we could have had, if we were unconscious of our liability to err.
William James
Kierkegaard is an Existentialist because he accepts, as fully as Sartre or Camus, the absurdity of the world. But he does not begin with the postulate of the non-existence of God, but with the principle that nothing in the world, nothing available to sense or reason, provides any knowledge or reason to believe in God. While traditional Christian theologians, like St. Thomas Aquinas, saw the world as providing evidence of God's existence, and also thought that rational arguments a priori could establish the existence of God, Kierkegaard does not think that this is the case. But Kierkegaard's conclusion about this could just as easily be derived from Sartre's premises. After all, if the world is absurd, and everything we do is absurd anyway, why not do the most absurd thing imaginable? And what could be more absurd than to believe in God? So why not? The atheists don't have any reason to believe in anything else, or really even to disbelieve in that, so we may as well go for it!
Soren Aabye Kierkegaard
Steiner, George
Steiner, Rudolf
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