Sketch of Accretion/Concept and Analysis Regarding Speculative Implications.

I was looking at the sand/grit container at the train station and contemplating how my framework accounts for this. It’s so tempting to make the notion that only the front is presented. This is true but also not true. Pneuminously the container is given to me immediately, I see directly not the yellow plastic box but the container as grit container. But this thing is information or pneuma, I see an accretion of pneuma forming a whole new structure.  As a passing thought I see this raises the question as to whether or not there are ‘pneuminous atoms’. As a manifestation this seems cogent. The fact that yellow has various connotations to any given individual does not mean it does not also have the abstractive possibility as an atom, an informational feature further irreducible. Yellow is an accretion because it is indelibly accreted to so many other phenomena yet it also has an atomic manifestation as something pure, we might say that accretions of abstraction and purity are able to connect to certain phenomena that present themselves as atomic in this sense.

But we have strayed from the point. The accretion rather like in phenomenology has already contained the idea that it exists in space and time and the ‘what it is’. Its constitution as spatio -temporal is a priori but not its use. But here it gets confusing for these are in some sense separate accretions held together by a conditional relation. That it is a grit container entails that it is an object in space/time but that it is a spatio-temporal object clearly doesn’t entail it is a grit container. There is a lurking manifestation in here, one that separates out the solidity from the information. In one sense the information (the grit containerness) is only made possible by the spatio/temporality. In another we must feel that this is a contingency and in some sense separate, for I might not know it was a grit container. It might not have grit in it, and if no one ever knew that and thought it was a bin, then it would be a bin and that would be it. So in that sense you can’t talk about autonomous objects because the thing is the information, or rather the information is the relation to us. This is what brings in the pneuminous accretions as metaphysics for this problem. It can only continue to be a grit container outside of its functionality as one (its inceptive intention) if it is imbued with this accretion in a way external to human influence, or rather that once the human accretion has imbued this thing with this information, this information persists attached to what I have elsewhere called the umbra. Even if spatio temporality persists outside of human perception, without a pneuminous trace in the thing it is no longer a grit container, desolate and alone on the platform it is in a sense not.  Here Heidegger is cogent to me: the naming is the relation of being, but if we extend the accretive trace then the naming has persisted outside of our sheltering and now holds this thing, even on the desolate platform, as the faithful grit container, standing in reserve to protect us on the icy days and other beings might have relations to the grit container but they must fight this pneuminous hold if they wish to claim it as their own).

Let us review this fruitful exercise. We want the solid thing and information to be as one naively. But if this is just a name for us then no designation persists and Wittgenstein’s meaning as use is exhaustive of the situation. So then the thing that persists (outside of our use) cannot truly be called what we have called it because that is not the relation that the other things have engaged it in. The speculative realist might say I am splitting hairs here but I don’t think so. If you don’t know that the naming-human relation does not add some kind of difference to the umbratic-thing then you shouldn’t call it that in its relation to other things. Maybe there are natural kinds instances where the usage seems appropriate, where the accretive idea is more harmonious from human and other relations, but this is still problematic because any accretion like ‘fire’ is going to have many accretive connections in the pneuma. It is from this instance possible that we could be presented with video of a phenomenon that we could not recognise informationally as ‘fire’ (in some strange intergalactic form) and then the fire accretion would not be touching it. In this sense this phenomena would not be ‘fire’, neither as use, nor as thing out of our scope of understanding. But it is interesting here and we should not shy away from it. For when the scientist somehow understands that this phenomenon is some raging cosmological fire we accretively appropriate it thusly and we are then presented with the manifestation that it was somehow ‘fire’ all along.

Maybe the difference lies in that part of the accretion itself (in fire) is that such things once recognised [as such] have always been thus, whereas in the case of the grit container, the umbra admits of contingent relations even to its creators. This is clearly not all the story here and I note that my attempt to summarise and review has just opened the can wider…


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