Accretion/Object Problem

Is this hammer real? Yes it is a real accretion. Is the accretion made of other things? Yes and no. The hammer as pneuminous hammer accretion is exactly that. The grammatical form of ‘is the hammer made of different parts?’ makes sense so yes the hammer is made of parts. It is not necessary for me to know about the parts to perceive the hammer. I might have a one piece metal hammer, then we might not notice any composite nature. The hammer hammers, this its meaning, not what it is made of. The accretion occurs in the conjunction of the use and shape and the materials that might make it . These are all pneuminously connected. The idea that a hammer is grammatically what we call physical and not conceptual is part of it, as such it must be materially constructed, it is not not a real hammer if it is made of plastic, only if the plastic is not strong enough, then we might say it is a rubbish hammer.

The thing, a hammer that has been used might persist even as a hammer outside of our perception. If Wittgenstein were purely correct this would not be the case, after the use has past there is no trace. What was plate but is now an ashtray is just an ashtray. Pneuminously the plate trace remains accreted to the umbratic.

Its so close to OOO, the umbratic is like the molten core that harman talks about, except again, I’m not even sure existence external to our kind of perception registers the hammer as having any separate border of discretion, we do that. OOO anthropomorphises objects. A truly alien reality perspective need not even have this extended aesthetic causality.

Yes pneuminosity does retain the middle object problem, except I’m not sure it is a problem. Pneuminosity is a phenomenology, a description of a certain necessity if paranormality obtains. Under this circumstance either everything is pure information all the way down, which is fine except that within the pure information is the information that there is the phantasy/manifestation that something external to the information hence you have to take it into account because it cannot be dialectically over come, it just reemerges in molten cores etc.

Pneuminosity says something like even in our infantile beginnings we float in pneuma, we are then taught how to accrete it and we do so naturally as pneuminous beings. Umbra is not a thing in itself because pneuma would be part of such a thing. Umbra is an unknown state that grants the possibility of radical difference to the pneuminous e.g. a pure undifferentiated state which when translated into pneuma manifests as this potential for discretion. Of course that is just a possibility as umbra cannot be described in itself. For us there is only pneuma and the idea of its outside which is the paradoxical construct of the externality to its which necessarily exists in some way as accretion.


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