Omg, I took Moellers course on Ancient Chinese philosophy (Confuciusianism/Daoism), he really is a great professor! And his channel "carefree wandering", has amazingly high quality lectures! This is super exciting, he is also quite critical of "RUclips Philosophy" and Zizek, so this is going to be intresting!
At 31:30 to 31:36, they discuss doom scrolling. The professor compares it to going from channel to channel on TV trying to find something to watch, and I think this is an excellent way of thinking about it. I would relate this to my own theory about authenticity, which is tied to Buddhist, and Advaita concepts, some feminist ideas from Mariana Ortega, and to the work of Eugene Gendlin. I would say that authenticity, comes in two basic forms (with subcategories within): 1. Authenticity, or sincerity, is primarily just staying true to whom you believe yourself to be. There is value to this and also pitfalls, one of the pitfalls is that you really are just reaffirming the identity construct that is rooted in beliefs. This identity construct cannot face the fact that it isn't real. But we regularly feel hints of this lack of real self throughout our day. One of the times when we feel this lack, is during doom scrolling, switching channels or potentially any activity that is in-between periods where we would normally be immersed in something. This is because immersion in something distracts us from our identity constructs lack of reality, and can even help give us greater sense of internal continuity for a period of time. Here by a lack of reality I mean simply that we tend to think of ourselves as one consistent person and this sense of consistent individuality helps us feel real. In fact we are a multitude of "selves", that are constantly in flux. 2. The second sort of authenticity is actually deeply embodied, it's still connected to the I-construct-in-flux, but it feels this construct as an embodied phenomenon. Actors are excellent at taking on this sort of embodied sense of identity, and some people in general exude this, and you can see it in how comfortable they are in their body, how much they gesture gracefully while they communicate. When they listen to others they don't just look you in the eyes they mirror your body language, and you feel heard and seen in their presence. This authenticity is no more real or for that matter fake or not real than the previous. I know I said the previous isnt real, but that's just a perspective to take for ease of explaining, it just doesn't feel real because of the way we are epistemologically conditioned to determine what is real or not. On the other hand this second embodied sort of authenticity does constantly imply and lean into the felt-experience of a state beyond identity, in which we are in a sort of Flow state or Wu Wei. As such the second has great practical value. The interesting thing is that though immersion is often a way of not facing the existential dilemma of not feeling real, immersion, especially mindful sort of meditative immersion, is also the key to this second authenticity and it's power to help us enter Flow. Which is also a state that alters our sense of time and energy such that we feel we have much more of both, and tend to be more productive at whatever we are doing in that moment.
In the description you said that the general peer is not the same thing as the big Other but is more niche... I wonder if this goes with your Post Class Fractured Mass thesis?
I'm curious if Bernard Stiegler has ever come up in relation to these questions. His work has some limitations, but seems quite relevant to what is being discussed.
@@Jobbins I think I like him but don't know anyone who is like McGowan for Lacan or Moeller for Luhmann... Do you know of someone!? I would love to interview someone who really knows Steigler and has become well versed in talking about his work to newbies.
@@theory_underground Not entirely sure myself unfortunately. Off the top of my head, the Hermitage podcast had an episode on Stiegler with Ben Turner, and Geert Lovink has referred to Stiegler's work. Although Lovink is more interesting in his own right. Other than that, most of the names I'm familiar with would be through academic sources.
![BLACK BAG - Official Trailer [HD] - Only in Theaters March 14](http://i.ytimg.com/vi/Du0Xp8WX_7I/mqdefault.jpg)
I really loved getting to meet Dr. Moeller
Thanks so much for doing this one. I really like Moeller's takes and am super excited that others are finding his videos compelling too.
@@oddedges he's so important and underrated in a lot of theory circles!!! I worked my butt off to make this one happen!
Omg, I took Moellers course on Ancient Chinese philosophy (Confuciusianism/Daoism), he really is a great professor!
And his channel "carefree wandering", has amazingly high quality lectures!
This is super exciting, he is also quite critical of "RUclips Philosophy" and Zizek, so this is going to be intresting!
Is that some davewave circa early 2023 I see in your profile pic?
Am normally tiered after work but when i vue a video of yours i am olwes blown away ❤❤❤❤
Love carefree wandering, good stuff!
Fantastic! Liked and subscribed.
Thanks and welcome
Sincerity - Authenticity - Profilicity
Amazing distinction
lovely!
This is the first time I have felt welcome on my phone.
At 31:30 to 31:36, they discuss doom scrolling. The professor compares it to going from channel to channel on TV trying to find something to watch, and I think this is an excellent way of thinking about it.
I would relate this to my own theory about authenticity, which is tied to Buddhist, and Advaita concepts, some feminist ideas from Mariana Ortega, and to the work of Eugene Gendlin. I would say that authenticity, comes in two basic forms (with subcategories within):
1. Authenticity, or sincerity, is primarily just staying true to whom you believe yourself to be.
There is value to this and also pitfalls, one of the pitfalls is that you really are just reaffirming the identity construct that is rooted in beliefs. This identity construct cannot face the fact that it isn't real. But we regularly feel hints of this lack of real self throughout our day. One of the times when we feel this lack, is during doom scrolling, switching channels or potentially any activity that is in-between periods where we would normally be immersed in something. This is because immersion in something distracts us from our identity constructs lack of reality, and can even help give us greater sense of internal continuity for a period of time. Here by a lack of reality I mean simply that we tend to think of ourselves as one consistent person and this sense of consistent individuality helps us feel real. In fact we are a multitude of "selves", that are constantly in flux.
2. The second sort of authenticity is actually deeply embodied, it's still connected to the I-construct-in-flux, but it feels this construct as an embodied phenomenon. Actors are excellent at taking on this sort of embodied sense of identity, and some people in general exude this, and you can see it in how comfortable they are in their body, how much they gesture gracefully while they communicate. When they listen to others they don't just look you in the eyes they mirror your body language, and you feel heard and seen in their presence.
This authenticity is no more real or for that matter fake or not real than the previous. I know I said the previous isnt real, but that's just a perspective to take for ease of explaining, it just doesn't feel real because of the way we are epistemologically conditioned to determine what is real or not.
On the other hand this second embodied sort of authenticity does constantly imply and lean into the felt-experience of a state beyond identity, in which we are in a sort of Flow state or Wu Wei. As such the second has great practical value.
The interesting thing is that though immersion is often a way of not facing the existential dilemma of not feeling real, immersion, especially mindful sort of meditative immersion, is also the key to this second authenticity and it's power to help us enter Flow. Which is also a state that alters our sense of time and energy such that we feel we have much more of both, and tend to be more productive at whatever we are doing in that moment.
Definitely take notes
What an incredibly epic GET for TU. Those first takedowns of AGPTube's grift 3 years ago still shine bright in my memory
In the description you said that the general peer is not the same thing as the big Other but is more niche... I wonder if this goes with your Post Class Fractured Mass thesis?
That vapourwave thumbnail 👌🏼
Leaning in to the non-academic jargon "THIS ROCKS"
I'm curious if Bernard Stiegler has ever come up in relation to these questions. His work has some limitations, but seems quite relevant to what is being discussed.
@@Jobbins I think I like him but don't know anyone who is like McGowan for Lacan or Moeller for Luhmann... Do you know of someone!? I would love to interview someone who really knows Steigler and has become well versed in talking about his work to newbies.
@@theory_underground Not entirely sure myself unfortunately. Off the top of my head, the Hermitage podcast had an episode on Stiegler with Ben Turner, and Geert Lovink has referred to Stiegler's work. Although Lovink is more interesting in his own right. Other than that, most of the names I'm familiar with would be through academic sources.