Hieronymus Bosch, The Garden of Earthly Delights, oil on oak panels, 205.5 cm × 384.9 cm (81 in × 152 in), Museo del Prado, Madrid


Today, I have cancelled my subscription to Amazon Prime, a service that I've enjoyed for several years and which might return in the near future. Subscriptions are one of those temptations of contemporary existence which only reach our consciousness when they raise their price suddenly to an important proportion or because they somehow deceive us. Well, in this case, getting consciousness was unavoidable. Not only had Amazon duly informed all Spanish consumers of the coming-up price race which would become effective in Europe this September, it was also heavily discussed in all types of media.

Media reactions to Amazon Prime's price increase

Interestingly, the discussion did not dig deeper into the real price structures, such as different courier service systems, taxes and legal structures depending on the European country, but solely focussed on the recent practices of large companies to use big data for the personalisation of prices, in other words, making people pay more who have more resources, more urgent needs or less care about prices. As always, the danger of big data came under scrutiny.  

The resuming lemma was that Amazon knows us better than we know our self. I shall only mention here, that profiling people for professional reasons, and even having bought data from companies such as Amazon, I am not very convinced that big data is really the way to know anybody at all. What is true, big data, especially services from Google and Amazon help to predict mass behaviour. In this context, I am confident that the probability of success of the global COVID-19 campaigns was quite predictable, in the same way the weather is. But, if there is any danger for societies in these practices, the danger is a very different one. On the one hand, it might lead to a new form of illiteracy and split societies into those who understand the meaning behind statistics, big data and prediction, and those who don't, making the latter vulnerable to all type of deceits. On the other had, people could end believing that big data are really able to profile individuals, which will distort the perception social justice. This is already happening, and it is much more probable that Amazon will be used to make up a fake profile of you, and judge you on invented, potentially, ill-disposed and malicious grounds, rather than understanding the depth of your hidden motives and darkest secrets. This would certainly be an interesting topic, but since it is largely discussed elsewhere, I shall focus on two aspects that are not mentioned so often: targeted announcements and the psychology of "buy now".

Targeted announcements

There was a time, perhaps six or ten years from now, when YouTube started sending me a few, four or five announcements which were so off from the general products and services around and attracted me in an extraordinary way. It was the first time in my life that I considered announcements potentially being interesting and useful. As a consumer, I belong to these people who buy over two decades a washing powder, convinced that it is Ariel, when it actually is not. Ariel in my youth was the only washing powder whose name I could withhold because of the Disney Film Ariel the Mermaid, which I had seen neither, but whose songs I knew and loved. Actually, it would be interesting to analyse if there are any other announcements besides washing powder, anti-bloating remedies, sanitary napkins, strangely never tampons or sanitary products for men, chocolate in winter, ice-cream in summer, alcohol all year round, never marihuana or tobacco, and the never-ending advertisements of cars perfumes which are usually presented in a row (three to five brands one after the other). The other publication I could withhold was the 2013 Christmas pub of Limón y Nada, a Coca-Cola product, under the title "Un palo". The truth is, I didn't know what or who was announced until now, and I had to look it up for this article, but I remembered the spot very well.  

With this, it is not my intention to state that I am special or that publicity would not affect me, when I find the time to see them and not only analyse them through academic research. My point is, there was a time when YouTube reached me in a very different way and motivated me to subscribe very different services. One of the effects was that we donated money to the  German female astronaut in order to support their trainings. But suddenly, these announcements disappeared and the ever annoying questions about brand awareness returned. Guess for which products? Right, cars and perfumes. What an obsession with cars and perfumes our society has!?

In my opinion, Amazon is not really able to do any targeted announcements. You will only be spammed with things you have just bought. In an average, I buy new shoes from an international brand every 3-4 years, and yes I do this through Amazon because their logistics favours me. Shouldn't they send me a targeted information about 2-3 years after my last purchase? Instead, they bomb me with exactly the same shoes for a few weeks after any purchase...  

Now, coming back to the dangers. It is true that a growing number of companies adjust their prices according to the customer profile. Just like the tailor's sons who bragged before the Lehrmeister (instructor) and had to draw on brute force it seems as soon as consumers show their satisfaction with a new platform, they will be abused and must appeal to a higher power to defend their rights or become more resourceful. Well, this is why many of us have several accounts, and with a bit of wit some are even able to design their purchasing profile themselves in order to get better prices. This is nothing new, and I still doubt that big data will drastically improve a company's benefits in the long run. But, for the moment, I would recommend any of my clients to try. From the consumer point of view, this only affirms my true interest here, the absolute absence of consciousness in consumer behaviour. 


Illustration von Otto Ubbelohde, 1909


Wouldn't we actually not expect prices to be targeted? I mean, one of the most often heard words of some clients is their pledge for a price discount on grounds of being "good clients", "old friends", "not having the money right now", or what else. Price personalisation is satisfying the hidden need for feeling recognised and special by people. Obviously, if you make a "special discount" to friends and alike, all others will have to pay more. Nothing new under the sun!  

"Buy now" consumerism

The price increase in Spain was heavy, something around 36%, and I was very thankful it was not justified by the conflict in Ukraine, COVID-19 or climate change. Until 2018 Amazon Prime costed €19, since then €36, and starting from September 2022 €49. Surprisingly, back in 2018 the discussion was not really relevant, even though the increase was more. Rather they explain that the amount of services added the package have increased, general inflation and specific costs of some services. Even though, I only used Prime Video and originally subscribed for the sole reason that deliveries resulted cheaper that way, I fully understand and support their reasoning and, as already stated in my introduction, I might return to their service. My reasons to end my subscription is a different one; taking consciousness.

In my opinion, the price was still be reasonable compared to other services, such as HBO, Netflix and similar, and I did enjoy Amazon Prime's billboard. The interesting thing is that many of my friends share one account for streaming services within a "family" pack, whereas my husband and I pay an individual account each. Certainly, there are reasons for this arrangement, but over all those debates I started wondering: "Did we really benefit so much from having two separate accounts? Did I really need Amazon Prime, when I was more than satisfied before this service existed? Wasn't the "cheap" delivery more a trick to achieve client fidelity than actually making things easier for me?

Two experiences during COVID-19 helped me to shape an opinion. One was that while I increased my purchases from Amazon throughout the last two years, mainly substituting supermarket products, I also discovered many new small shops who had set up online sales due to the pandemic. Further, I had already realised that Amazon purchases were distorting my search engines. There I was very much aware of targeted pricing. Many of the shops I had known before did simply not appear in favour of showing results from Amazon first. This is not a big issue for me, since I belong to a generation who had grown up with completely absent or malfunctioning search engines. I have still a few resources for finding something out of the algorithm.

A year ago, I was also worried of environmental issues and researched the Amazon case a little. A bit counterintuitive, but not so much to my surprise, the unique organisation of Amazon's logistics ensued a very positive environmental balance. These studies might be paid by Amazon or biased in some other way, but there are a few points that indicate, at least from a theoretical point of view, that Amazon's storage and distribution approach must have advantages, especially thanks to big data!  


Sales Platforms as modern Wishing-Tables

But being something good should not limit us in our intent to make it even better, shouldn't it? I realised that the way online platforms in general, but Amazon in a very specific way, shape our behaviour as consumers. In a certain way, sales platforms have become a modern form of Wishing-Tables. What they do is not really new, it's the same procedure a seller at the local market uses to incite you to buy something additional when you are looking for something in concrete, making it available and easy to buy. For example, when you go to your local butcher, you usually find also some tomato sauce or herbs or similar products that you need to make good meat just next to the cashier. You do not need to go to another shop extra for this purpose, and usually it is only a fraction of the meat price, which means, you might have also the money at hand. Credit cards have boosted this effect even more. "Buy now" buttons have been cheering our impulse purchases ever since they were invented. I might not be the best customer for this marketing strategy, but it certainly works with anybody.


In a certain way, sales platforms have become a modern form of Wishing-Tables.

The Land of Cogaine by Pieter Bruegel the Elder (Public domain), c.1567, oil on wood, 52×78cm in the Alte Pinakothek, Munich via Wikimedia Commons.


What I most like about Amazon is there wish lists. It enables me to add products and compare prices later, discuss them with friends who are more experts in one or the other thing. In a certain way, I felt that Amazon helped me to make my purchases in the most conscious form ever. The lack of adequate filters for these wish lists finally made me return to my old spreadsheet purchase lists, anyway. The question is, in which way a subscription was motivating to buy something that was not necessary. Amazon had enhanced the "Buy now" button, not only with their "One-click" function, (which I personally have not used very often, perhaps twice), but also with their information on "one-day-delivery" and "free return policy". Free returns are in many cases imposed by the law anyway and other company have also very short delivery times, usually announced with some big sign on their pages informing about 24h-delivery and such. But having a date next to the buy now button, including the information that you can return it without cost is substituting the most charismatic shop assistant.  


Subscription cancelling distress syndrom

Ease of purchase could also have been a reason why we had two accounts, my husband and I. But it was not our case. I used also to purchase things through a third persons account for specific reasons. Having a fluid communication strategy, one-day purchases are no problem, independent of the accounts you use. The reason was much more scandalous; the psychology of cancelling a subscription, as described as the FOMO factor, Fear Of Missing Out, by Julia Glum. Again, retention marketing goes back at least to the 90' and human psychology a few millennia more, no big data conspiracy. It is also true that I am not a millennial and was educated in a double-dyed old money culture, which means, spending, or rather possessing anything that is not required is considered a waste of resources and, in a certain way, a kind of blasphemy threatening one to be mistaken for a new rich or social climber. There is nothing bad about belonging to any social group, and in general, one has not much of a choice. Yet, as arrogant or stupid these kinds of un-reflected thoughts might sound, there is some truth in them. The formation of Europe's aristocracy has been largely based either on the Christianization of Europe through the large network of monasteries and cities with cathedrals, re-enforcing local chiefdom, later the conquest of Jerusalem; in short by killing and trade monopolies. Only in future generations, when a noble family was already well established, they felt more propelled to justify and consolidate wealth and power by visibly promoting some socially promoted moral values, such as helping the poor through charity, glorifying a peoples cultural value by caring for heritage and art, or increasing everybody's access to the social ladder by supporting trade efforts through infrastructure or legal and social inventions such as the banking system.

Seen from this angle, vieux rich and new rich rather seem be two different stages in social group's life cycle than actually distinct types of people. Since the generation known as millennials this has almost extended to anybody in society. When we speak of millennials as "digital native", we do not refer to their capacity to understand binary logic, problem-solving skills or even their programming knowledge. The term rather refers to script kids, able to download an app for almost anything and to subscribe to a ton of services that exist in an even better version as open source and for free. With "digital natives" at the command one might think that Windows and Macintosh are only sold to people over 60. But this is not the case. There is not much "digital" in regard of our European natives. Passive and un-reflected consumption has rather become the trend, not only limited to the Generation X and those coming after them, but extended to everybody. It seems that nowadays not only the new rich are social climbers, but social climbing has become a way of life for our society as a whole. The question that comes to my mind is: "When everybody wants to climb, where are they climbing to?". There is a certain logic in this social development. After the Mediaeval understanding of society as a pyramidal system in which everybody owned a social "place" and occupied his or her social "space", democracy's most seducing argument, at least in the American style of democracy, has become the promise that anybody could climb up the social ladder. This does not only imply the possibility to earn more money and to amass more things, but also to enhance social status, reputation, life expectancy and well-being. Today, status is no longer expressed by the glory of one's deeds, or at least the consequence of it, the importance of the goods one possess. Social success is measured in terms of one's capacity to spend money, or even waste resources. The sad thing about this is, that it is actually the most anti-democratic idea ever. In some way the promise of wealth through the democratic system subverts it. In the mind of many democracies is just a contemporary form of Gold-Ass.  

In the mind of many democracy is just a contemporary form of Gold-Ass.


Social justice requires individual responsibility

Democracy is about governance and power. Its original idea was to give power to everybody, that everybody might shape one's own destiny and take part in the becoming of a state. But this requires paying the costs, taking on responsibilities for one's actions, becoming more conscious, aware and educated by helping also others to become more independent within one's personal limits. The boom of charity organisations is a clear sign that we are further away from this goal than in any Bourbon state. Returning to Amazon's subscriptions, I ask myself what type of marketing strategy could help people at large to become more aware about responsible consumption and support them in their effort to create real values instead of collecting useless stuff for showing off?

I don't have any interest to defend Amazon or any other service. But the amount of so-called consumer information on the news that alerts people about their privacy, consumer rights, and risks of the digital world, without any mention of the consumers' role in those dynamics astonishes me. The media have become our Cudgel in the Sack, punishing apparent misbehaviour. It seems that mugging is no longer the deprecated behaviour of the greedy and the drug addicted. TV shows openly explain that lying, stealing and killing are the necessary evil if one wants to become rich. Washing one's image white afterwards is the normal procedure, apparently accepted by the larger society. But what can be learnt from the old fairytale? Eleonore Storch's included a goat as explanatory device in her version. Stith Thompson remarked that this might go back to old Chinese tales, but this is not relevant here. 

The lying bleat goat, as it is called in the German version, is the most interesting element of the tale of The Wishing-Table, the Gold-Ass, and the Cudgel in the Sack. Apparently the problem of the father and his three sons is that their living space is too small, they live in a limited and scarce world which does not provide sufficient pasture to their goat. This is their primary impulse to go out into the world to search for more resources, better herbs in this case. The strange thing about the goat is that it is easily satisfied and only starts complaining once returned home. Elisabeth Noel in her book "Die Weisse Katze" reminds us that the trick of the goat is to blind us for the transcendent dimension of life, which converts us in ever hungry beings, that become dependent and fall back into childishness. It is this narrow focus on optimising the immediate purchasing process and the bragging about our wealth, that make us likely to become victims of even larger predators. How little have progressed since the 16th Century's ideas of The Land of Cockaigne? What will we need in order to sea wealth in its plenty of all the dimensions of the creation cycle?

The media have become our Cudgel in the Sack

Snuffling tobacco: Eleonore Storch (right) with her friend Christine Juliane Mahne. © Illustration: Henschel Archive

Concluding, in a certain way I have to say thanks to Amazon for helping me to overcome my subscription cancelling distress and becoming more aware of my own psychological flaws that convert me into an unconscious consumerist. I am not confident that this is the right way for a new form of creation cycles in society, but rising prices is certainly not the worst of business strategies. 

Thank you, Amazon!  

 Das Rech der Frau auf sexuelle Selbstbestimmung

nur daher, weil dies auch ein Recht darauf einschliesst von anderen verteidigt zu werden.


Fehlschluss 1: Man kann das Recht auf sexuelle Freiheit nicht mit dem Recha auf (Polizeischutz) begründen. Die Polizei beschützt uns nicht, weil wir ein Recht auf etwas haben, sondern weil wir das Recht auf Selbstverteidigung im Rechtsstaat abgetreten haben.


Fehlschluss 2. Man kann nicht das Recht auf Selbverteidigung nicht mit einem Recht auf Schutz begründen.


Fehlschluss 3: Man kann das Recht auf sexuelle Freiheit nicht mit dem Recht auf (Polizeischutz) begründen. Die Frau hat nicht ein recht auf sexuelle Freiheit, weil die Polizei sie schützt, sonder weil es ein universelles Recht ist. Universelle Rechte sind Koemergent Generiert mit den ihnen dazugehörigen Verpflichtungen.

Frage: Welche Verpflichtung erwächst aus der sexuellen Freiheit der Frau.


Frage: Wie löst man diese Frage für die Ukraine

1. Recht auf selbsterveteidigung?

2. Recht auf verteidigt zu werden?

3. Welche Verpflichtungen erwachsen daraus?

Good luck and bad luck create each other and it is difficult to foresee their change.


You probably know this this ancient Chinese parable of the old man and his horse.
A righteous man lived near the border.
For no reason, his horse ran off into barbarian territory.


The recent changes in all our lives have caused material losses to many of us. I think of those who lost family members due to pandemic, or their jobs, because their companies were not able to adapt to the new market rules quickly enough. Home office impossition, material shortage due to logistic and energy related issues. New competitors from the electronic and IT sector, producing in adaptive, virtual and networked processes deconstructing the industrial paradigm of the economy of scale.
Everyone felt sorry for him.
But, His father spoke to him:
"Who knows if that won't bring you good luck?"


In our readers club, a suspicitious high numbre of books address the challenges of success, or better said, the motivation to strive for success and the obstacles on the way towards it. But foremost, they write about the frustration when achieving success and remaining empty. And more recently, voices are heard that challenge the very idea of sucess as something that can be strived for. 

Governments have still school failure and school abandonment high on their lists of priority. But how shall young people, and not so young people approach their career when realizing that could grades, even goods schools are not a key to professional success, not to speak of personal success. We were all equiped with good advices how to triumph out in this world by academic achievements, hard work and good behaviour.
 
Liu Ann commented this short narrative included in the Huainanzi while the Chu state was already under the rule of the Western Han and his nephew was Emperor of Wudi and king of Huainan.
In ancient China, poetry was a state affaire, and it had to give answers to practical issues in politics. As such, we can understand this poem as exlanation of the I-Ching in a more understandable way for the common man or to make the point clearer to a busy Emperor.

The narrative goes on like this.
Several months later his horse came back with a group of good, noble barbarian horses.


Finally, the horse came back and multiplied by this the wealth of the protagonist. But it took a while, several monthes. How many were this, three or four, twenty-four? The story will not tell us. It sounds like an investment. If we have courage to let our horses go, they will return with benefit. However, that is the opposite idea. We can read this in self-help books about facing crises. "Just let things go", and then everything will come to good end. This is about the epoché, the suspension of judgment. Those who think that the return with benefit is something good might be wrong. At least, this we can read in the next lines.
 
人皆賀之. 其父曰: „此何遽不能為禍乎?“

Everyone congratulated him.
But, His father spoke to him:
"Who knows if that won't bring you good luck?"


The story on explaining how the apparent achievement of riches turned into a bad luck. With a few simple thoughts, we might reckon that their is no direct causality between having morer horses, or horses at all and accidents that lead to invalidity. Yet, I invite you to read the next sentences of our parable again:
A rich house has good horses and the son loved riding.
He fell and broke his leg.


Liu Ann is speaking to an Emperor, and perhaps it requires the experience of true wealth in order to understand the full dimension of this paragraph. Still, I believe, helped by all those movies about the complex embroilments in the life of the upperclass, that have become populare in those days, give a slight idea of where do i want to go. The very circumstances in which one finds herself when becoming wealthy bare a burden and danger that can make us fall. Again, the common man feels compulsary sory. But with good reasons?
Everyone felt sorry for him.
But, His father spoke to him:
"Who knows if that won't bring you good luck?"

Well, well here comes the wise father again. We should withhold our assent, keep any assumptions back. And of course, he tells why. The bad luck turns into good luck, just one year later.
One year later the barbarians invaded across the border.
Adult men strung up their bows and went into battle.
Nine out of ten soldiers were killed, except for the son because he could not go fighting due to his broken leg.
Father and son both survived.

Apparently, the story finds here a happy ending, and there is a certain temptation to oversee the last sentence. The story has actually no ending, it will go on like this forewer. And if we paid attention, according to the tellings in the Huainanzi, there is no fault or any action that actually suggests a clear causal relation in the Western sence, or any proposition on how to avoid these changes. It is in the way things are that makes them change.
Hence: Bad luck brings good luck and good luck brings bad luck.
This happens without end and nobody can estimate it.

Thus, now we can reckon how to take the right decisions, if things change all the time, and, especially, if a decision that leads to some sort of "sucess" includes already a promis of failure. According to general interpretation this is an introduction to the Dáo and the wu wei (無為), better known in Europe undert the French term "contenance".
 
Several centuries earlier Laozi expressed it in these words:

Misery is what happiness rests upon. Happiness is what misery lurks beneath. Who knows where it ends?
(Laozi, Tao Te Ching, Chapter 58) 

 Shakespear explained this principle to us in his Hamlet with the words:

Hamlet in conversation with Rosenkranz:
..., for there is nothing either good or bad, but thinking makes it so.
(William Shakespeare Hamlet, 2. scene, 2. curtain)

The secret lies not only in withholding our prejudice about good and bad events, but to change our attitude towards sucess all over. Life is not a career, for there are only to options: to die or to transcend. Death will happen anyway, and transcendence can be achieved in any moment. The questions is, what makes us find meaning in our lives and make them meaningful to others.

Some might think now, that new technologies will extend our lives or even "cure" us from death. This is not the place here to discuss why meaning is still relevant, even if we lived a thousand years or forever. Actually, I believe, then it would be even much more clear why it is so central.

My point here is another. This is a nice story that is usually taught to people in some distress, facing traumatic experience or in depression.
 
Liu Ann was comenting it for an Emperor. And this brings me back to the wu wei (無為). The idea that a governor would not act, or just let things go seems irresponsible. Even thoug, I am aware that in recent times some oversimplified Western interpretations of Chinese philosophy, indeed lead to the idea that doing nothing could be a good recomendation for politicians and business leaders.

To understand wu wei, we should return to the first Koan, the Mu-kōan of the Buddha-Nature of a dog and read it from the beginning.

I shall reproduce here the sentences from the Book of Equanimity, in Chinese the Hóngzhì Chánshī Guǎnglù (宏智禪師廣錄):
 
A monk asked Master Zhao Zhou, "Does a dog have Buddha Nature?"
Zhao Zhou replied, "Yes."
And then the monk said, "Since it has, how did it get into that bag of skin?"
Zhao Zhou said, "Because knowingly, he purposefully offends."

A monk asked, "Does a dog have a Buddha-nature or not?"
The master said, "Not [Mu]!"
The monk said, "Above to all the Buddhas, below to the crawling bugs, all have Buddha-nature. Why is it that the dog has not?"
The master said, "Because he has the nature of karmic delusions"

(Wick, G.S. (2005). The Book of Equanimity: illuminating classic Zen koans).

The second word wèi (為) is usually translated as action. Anybody who ever studied action theory in Western philosphy knows how challenging the signification of this word is. To take for granted that there is such a straight forward meaning in Chinese philosophy is a true oversimplification at its best. The word wei means actually to act with a purpose, directed to someone or to something (wèile) or with cause (yīnwèi). 

In connection with the story above, now it becomes more understandable what proposition of Liu Ann might be. It is meaningless to act towards sucess. Usually, this is explained with the reason that the achievement of success through our purposeful actions is impossible due to the complexity of the world. I disagree with this interpretation and insist on the statement that it is not possible but meaningless. I shall explain the difference elsewhere. In any case, the idea is not to act out of a strategic and goal oriented thinking, but from an ethical attitude directed towards the creation of meaning.

Read in this way, we can now understand fully, why it is probably the best advice one give to a leader in times of great uncertainty. When circumstances constantly change, it can become almost impossible to make predictions, at this results only too often in apathy and irrational behaviour. But if a leader can ground her actions on an inner ethical principle that gives orientation, she or he can not only take actions, but in create new structures that help to fin out of chaos.

If we think of all that what we have lost, one could fall in a deep sadness. There are no parties, no more, no casual happenings, elegante vernissages and mass events such as concerts and polo competitions. There are almost no kids playing in the parks, no beaches full of half naked people burning in the sun, no mass tourism. Some still try to keep up to old habits, resisting against natures voices, and mingeling in challenge of the recent virus SARS-COV-2. 

Yet, all this has also been a chance. Companies venerating the work style of presentialism got the chance to try the remote office and shift labour. Perhaps, an opportunity to find their niche in the new economy that is already around the corner? My kids' friends are finally willing to meet in Minecraft and play from the distance with us? Because, those who have a large international social network and limited time and resources, cannot participate at all those local, short-time planned, casual parties. But now, we can. We are there, at the business leader meeting in Geneva, the meeting with ecologists at a small town two hours from Berlin, with art creators near London. Our social life got a boost, as never before?

And if all this is an opportunity that the skies have given, before they fall down on us?

However, people cannot look further than their own hand.

What are all the Gods for if not to give us a perspective from beyond? And there are so many Gods. In ancient times, we were not one people, we were many tribes. But all knew the same Gods and what they teach us. Nowadays, there are those who follow Christ, and those who are united in Allah, the ones who search to escape Samsara in one way or the other, than the elected people of Hashem, than the Atheist, those who affirm not to believe in anything and die for their believes, and still, there are those who are not recognized as a world religion. But that's not all, in all those many faces of God, there are even more scars. There are not the Christians, Muslims, Jews, Hindus, Buddhists, and other congregations. No, they have all their many schools of thoughts. And all of them are just all too busy figuring out, who is to blame, who has done even more harm, who is more stupid, more mistaken, who has to pay forthe mess, a never ending discurse of judgements and truth statements, adorned by an even longer monolog of surrounding the words that they are relictant to express, the words that are tabu in the list of the corporate style guide, and finding the most unused words in our vocabular, just to seem educated and sincere, while lying for the best. And what for?

Etiénne Klein Articles | Geometry of Time |

Introduction

Following meditations are dedicated to Prof. Étienne Klein and his works in philosophy of time and philosophy of science. They are written in first person, in letter form and shall help to exchange ideas and clear misunderstandings or discover overlapping points. It is important to me, to make clear here, that this short meditations are not thought as a critic. Rather, I have to admit, that I almost agree with all points of Prof. Klein and are immensely happy to have known about his work. My hope is to learn more from Prof. Klein in order to bring my own questions further. Where the tone seems too direct or too critical, this is due to my limited time for this work. For this reason, these meditations are neither to be published nor cited.
I thank Dr. Le Duigou for having contacted me and introduced me to Prof. Klein.
After the recent and unfortunate, most sad events in Oslo, the discussion of my short work here seems not appropriate. Nevertheless, understanding its dynamics could help to avoid even worse events. At least, this I hope.

Between continuance and rupture

Dear Prof. Klein,
Currently, in my doctoral dissertation in diplomacy, I analyse some of the autobiographies of the leaders during the September Revolution 1839 (Züriputsch), written short after the event. Most of these documents were published under a title like “my portion” or “my view”. As such, my research is part of revolution theories. The key question I follow is how they defined a border between liberty and violence. When was from their subjective view an act a spontaneous act and when was it considered a violent act which later, consequently, had to be justified in their autobiography. On the other side, I want to learn more from the text about their perception of violence as a challenge, something expected, on one hand, and as the ominous, not understandable, rupture comprised under the term of – crisis. I believe from my own experience that rupture – in form of violence, shock, opposition, power, limitation, or similar – is a necessary phenomenon in individual process for identity building. This gives rupture a positive note. Certainly, there is a limit in rupture which can make identity break up. Time is a background phenomenon linked to identity. I am inclined to see both as a spontaneous creation of the individual, but not necessarily limited to human persons, but to any form of identity. This idea came first to me, when I found the unavoidable errors in codes in computer science (I have a training in programming) which are also present in other forms of coding, especially in DNA structure. There, it has a double function, it is part of the living, i.e. evolutionary activity, and it makes the code safer! Little brakes make it almost indestructible over time. The study of Francis Bacon led me, later, to Hamilton-Paths and in concrete to the Gray-Code as an “error correcting” code. Since then, my approach in peace theories and revolution theories drastically changed. Long time, I was not sure if I want to learn more about peace, war or revolution. Now, I believe it is all part of one phenomenon – identity building of individuals and constituency of societies, where the individual and the social phenomena are directly related, even though not necessarily in causal terms. Revolutions, under this point of view, would be a Gray-Code for society. Any intent of politicians to avoid or deter them must fail or even worsen the outcome. The question for the politician would rather be, if there is any form to control the process and realize revolutions in a way that is the less possible damaging. We would rather call them social evolution instead. An equivalent for individual experience is known to be quite successful. Most indigenous cultures have some sort of initiation ritual for young children during their transgression towards adulthood. Could there not be some ritual or principle that helps societies to adapt to changes throughout time without breaking up? I believe there is a positive answer to this question, but not under the circumstances politics is developed nowadays. Similar to medicine, where we can cure more and more illnesses but have rather more medical cases than before, or pharmaceutics and aesthetic surgery which can make us look longer young, but never cure death, in political science, we are very much concentrated in power building and maintaining power without understanding the context in which power is developed and executed.
From my own scientific background in social science, I looked at several of your papers and conferences. I red “New Questions for Science” which you published in France Diplomatie in 2008, both in French and English, “Sciences et humanités: Des Jambes a articular” another internet publications in French publisched 2008, further “Une nouvelle prévue du caractère quantique du monde » a podcast at the CEA in 2010 and “Le temps exist-il” a conference held in the framework of Cyclope 2006 at the CEA. I will pose some questions on each of these works with the hope to understand your view as a physician specialized in quantum science and questions of time better. Perhaps, as you propose, there are not only common questions between science and humanities but also common answers, if there are any at all.

New Questions for Science

In this paper you directly address power with its key role in progress. How this progress is measured, is still an open question to me. But that there is a form of evolution is acceptable for me. You mention “disasters caused by Mother Nature” and that the fear of a “cataclysm” that raises “ethical questions… as part of the scientific process”.
In my view, no modern philosopher has better addressed the problem of violence in relation to progress and identity than Slavoj Žižek when he speaks about the nightmare of Universe (alptraumhafte Universum) in his book “The Ticklish Subject. The Absent Center of Political Ontology” [CITATION Žiž99 \p 76 \l 2055 ] and believes that liberty itself is eternal, i.e. beyond time. The violence or rupture that is caused by the ominous is required for a “minimal of ontological consistency in reality” and makes time-bound existences in the original chaos possible (p. 62). It would go too far to discuss here Žižek’s complete comparison between Kant and Heidegger’s reading of Kant. Žižek as a Neo-Marxist and Neo-Hegelian bases his theories very much on Lacanian psychoanalysis. At the far other extreme lies Hans Hermann-Hoppe, a libertarian anarchist or anarchocapitalist, who equally starts from Kant, when he defends his point of a “self-evident” revelation of rights in the constituency of identity on which he bases property rights as irrefutable. In both political theories, the liberal anarchism and the communist anarchism, identity building and revolution theory play a major role and are directly linked. These are modern alternatives to the classical approach in Enlightment theories of free will, purposeful actions, civil rights and policy as developed by Hobbes and Locke. We find the question of identity also in their scripts, but for obvious reasons, in modern classical approaches or mainstream politics, identity has become a very superficial term. I am aware, that this, my statement, requires further explanations, which I have to leave for later. The point here is that their revolutions are generally explained with lack of democracy or weak rights and are interpreted as a sort of “sign of weakness ”or“ societal failure with a function of “prerogative” or defence of rights. Rights are understood as pre-existent in their theory.
When you, Prof. Klein, mention that today science has to “prove” both “value and validity” of its progress you relate it to concepts of happiness, poverty and evil. This view is supported by a large bibliography in social science and moral philosophy claiming that we have not achieved the related goals, despite the scientific success. Please, dear professor, allow me to state here, that my approach is a little bit different. I dare to pose the question, if we still speak of the same goals when we speak of goodness, wealth and well-being as our forefathers in the 19th Century mentioned. Further it is doubtful, that we speak of the same clients for these mental and physical goods. To achieve the good requires a definition of the good and a definition of the beneficiary. From your text, I read that you agree with me, that these terms are as poorly defined as in times of Socrates. Right? Deducing from this, could we say that philosophy remained behind natural science? But, if philosophy is not following the path and rhythm of science, how can we be sure that there is a progress at all? In my view, both are interrelated. As I understand, you share this opinion. Would this require new advancement in metaphysics or is there another approach to it?
In the following chapter, “Science and power”, you discuss the relation between knowledge and understanding versus the application of knowledge and limits of liberty in the physical, material world. There is a book of Jürgen Habermas who treats this issue from the philosophical point of view “Justification and Application” [ CITATION Hab941 \l 2055 ]. Further, in chapter “Science and Democracy” you make application concrete in setting it into the context of democratic consensus building comparing it with truth statements in science. This bridges directly with the next chapter “Science and Development” where you define scientific progress as an emancipatory act for the gain of power towards a general goal of more freedom and happiness. You mention that if this holds true it must “spin continuously to keep from falling” and science, perhaps even societal structures, convert or degrade into “pure will of power”. This is a very interesting point of your paper. So far, I can follow all your points and agree with you totally. This leads me to the same conclusion. From your text, however, I get the feeling that “pure will of power” is not what we want. Points of view very much align with common sense. I have nothing to remark on this. But, what else, if not power, can we offer to oppose, check, control it? Why should it be controlled at all? Is there anything that can keep back the chaotic energy of life, a form of katechon? And what would the result of such a katechon be? This is the Enlightment project from the early humanists on, finding reason, perhaps even objective truth, in order to control passion and cruelty, which lead to the abysses of society. My question is on what solid ground can we define reason as guaranty for social peace superior to any other human behaviour? Nowadays, this is largely discussed, especially from welfare and compassion theories. I am not very happy with these ideas, but they confirm my worry, that reason is not all we have in order to solve our daily problems. From your paper and the reading of Žižek, I fear, that pure will of reasons, as opposed to “pure will of power”, will not only hinder scientific progress but individual identity and social constituency, as well. In “Science and Truth” you show that behind the search for truth lays the idea of causal relationships in ontology and the desire for total knowledge as a mean to correct failures of existences. From the relativist you seem to take, that there is a possibility for truth being contextual. Perhaps, the problem becomes understandable when we look at truth not as a substance but as a function, a function in constituency of the world out of the chaos. Birth and death, at the end, are always beyond our control and time or truth are functions, measurements which make things meaningful for US, not as a universal category but as individual existence. If truth is a function, than the problem of “truth without finding its meaning” you pose in “Science and Universatlity” becomes a new angle. Truth without meaning, simply is not truth BECAUSE it is not bridging the “calculated thought” with the “meditative thought”.
I work on this question currently in my paper “Sophia and Polemos”, a meditation on the logic and geometry of metaphysics, which I attach to this document. It was originally written in German and translated several times. The translations are not as good as I want them and the paper evolves through translations. Semantical limitations of linguistic context, claim for higher order category and give a special dynamic to this work.

Sciences et humanités: Des Jambes a articular (2008)

In this paper in French language you speak about the “maillage fin” and the ideal world (Le mond ideal). You mention humanity as reactionnairs and their problem with alienation (L’étrangeté de la science). This idea is very familiar in marxist and some development theories like the works of Manfred Max-Neef [ CITATION Max91 \l 2055 ].
With the term “ontology of actuality” (ontologie d’actualité) you directly address a problem that also Žižek worries about throughout all his work, that Khora, the point of view or the point of relation, is not to be understood as a definition or a limitation of a term, but rather as a function of measuring intervals, the background against which reality can be contrasted. Khora as such is rather imagination than demoralization or metrication (definition of the time-space continuum). It is imagination, the power to act spontaneously, as expressed in its Indo-Germanic root “magh-“, the violent, always disruptive “power to synthetize” of the subject [CITATION Žiž99 \p 48 \l 2055 ]. Actuality, requires thus, the distinctive measurement of today contrasted from eternity as a memory of yesterday and a potentiality of tomorrow [CITATION Žiž99 \p 62 \l 2055 ]. Where Žižek tries to link the phenomenon with the noumenon, Julia Kristeva speaks of the emancipatory activity of semiotics that frees us from a too restricted symbolic realm of language [ CITATION Kri69 \l 2055 ]. How the limit of restricted and “too restricted” shall be draws, is not understandable to me in here writings. The question, I investigate in my research is, if there is a substantial difference between libertarian and communitarian solutions in politics. Your question, if science is not the experiment of philosophy and perhaps philosophy, inspired by scientific failure and success in such an experiment, the test of it or if science is rather a test of philosophy seems attractive to me. Isn’t this the age old question about matter and mind, that become a new importance through quantum sciences and puts science and philosophy equally on test? As such, I believe value is neither objective nor relative but it is a combination of knowledge (appearances concretized) and meaning (identity as defined in relation to the subject). You speak about human beings as metaphysical beings, I would add, that all beings (all subjects) are metaphysic beings and the “Saci” is part of the entire ontology of the world as co-creation, rather than creation.

Une nouvelle prévue du caractère quantique du monde (2010)

Here, you articulate the concept of superposition of two states (superposition de deux etats). The idea of measurement as an “active operation”, which you already mentioned in the first paper “New Questions of Science”, is largely explained. Spontaneously, I remember how in history of science and history of philosophy the point of reference changes itself. Early on, the centre of human life started with God in prehistory, developed towards the planet earth and human beings as central in human creation, no longer the “universe” but just part of it, up to Keppler. With Galileo the centre itself moves towards our star, the sun and in modern time seems to be somewhat the universe, extended to string theoretical dimensions in the hypothesis of theoretical physics, astronomy and cosmology. What will the centre be once these theories are “proofed” right or wrong? What is the “centre” in quantum theory? Can it make sense to us that the world changes because someone measures it? Who started measuring first? Is there a God-like “super-measurer”? And would this not bring us back to “pure will of power” or “pure will of measuring”? These questions of polycentric power and decision making are also interesting in the light of pluralistic polity which developed in 19th Century Switzerland.

“Le temps exist-il” (2006)

In my paper “Sophia and Polemos” I try to imagine time as a function of the process of life based on the geometry of an electron orbitsphere.
This idea I find very much reflected in your remarks that we have to be careful not to confuse the object with its function. You propose to think time without words. This inspired me to give a try in the power point “Le Temps” you find attached here. My current definition for time is: The observation of change of states within a defined space from one point of reference is time. Without distinction of a space there is no time, without distinction of change there is no time, but without memory of a state different from the state observed in the actuality there is no time neither. This brings me to the very unsatisfying problem, that time is not only related to space, a point of reference and a subject that measures, but also to the capacity of memory.
We have four variables that are dependent on each other. None of them can be determined in objective terms: Time (function), Space (substance?), Subject (substance?), Memory (function). Honestly, I am not sure if any of those variables should be defined as substance or function or both are qualia of all of them. How can we make valid and meaningful expressions from these variables? Can you be sure that we “ne pouvoir pas modifier le passé”. Is God God if he/she cannot control time, i.e. modify the past? I played a little bit with your statement that the “combinasion de temps cyclique et linéair c’est linéair”. I dare to challenge your statement and feel like saying: “no, it’s spherical! Is it? Perhaps, your larger experience in mathematics and geometrics can help me further with this question.

Conclusions

This is only a short brain strorming, not a real paper. I hope, some of the ideas are inspiring to you. As you can take from my CV, I study in an University with liberal orientation in the tradition of the Austrian School (Scholastic, Franz von Brentano, Carl Menger, Mises, Hayek, etc.). Often, I cite communitarian or Marxist theorists like Žižek, Badiou, Kropotkin. My research is not only based on Hoppe but also on the Frankfurt School (Habermas) and the early phenomenologist (Husserl, Heidegger, Levinas). Recently, I defended even ideas of Marshall – and was almost crucified for it, smile. You may have your own favourites. I hope this is no inconvenient for you. I am not following a school but rather a question like a dog strives for a scent of bone. I am most interested in finding answers and to play with ideas. It would be a great pleasure, to follow your line of investigation.
Best regards.
Tabea Hirzel
Zurich, July 25, 2011.

References

Habermas, J. (1994). Justification and Application: Remarks on Discourse Ethics. Cronin Publisher: The MIT Press.
Kristeva, J. (1969). Séméiôtiké: recherches pour une sémanalyse. Paris: Edition du Seuil.
Max-Neef, M. A. (1991). Human Scale Development. Abgerufen am 24. July 2011 von The Apex Press, London: http://www.max-neef.cl/download/Max-neef_Human_Scale_development.pdf
Žižek, S. (1999). Die Tücke des Subjekts (orig.: The Ticklish Subject. The Absent Center of Political Ontology). Frankfurt am Main: Suhrkamp.








The universal house
Thinking about universal categories and universal in general, I started meditating about the universality of space and time.
This happened when I collected my things in order to move house, once more. I got used to it. My parents used to move house quite often and later, due to my studies I was motivated to see the world and change my accommodation, my centre of live and my home several times. Seventeen times until I was thirty years old. Then, I stopped counting. Nevertheless, I never meditated on it. It appeared almost natural to me. There was a time, when I was little child, moving to a new house was like before Christmas. What would the new place reveal, what would it be like to be there and what could we get there. Later, I was about ten, it felt awful. Loosing house meant loosing friends. Did it?
Moving house often is not the life a Gipsy. A Gipsy, like a charcoal keeps her home, her family relations and her culture throughout the journey. I had to change not only geographically, but also to fit into a new cultural background, language, religion and the way things are done. Certainly, family and some friends remain. But the relationship with them changes. They do not necessarily travel with me. So, the relation with them is sometimes more from a distance and sometimes more on a daily communal bases.
How does one adapt to this phenomenon of changing space throughout time? What remains when space changes.
One of the most hurtful experiences, for me, was that you can never go back, not only in time but also in space. Returning to a familiar space can ext range more than finding home in a new place. Because, things change and spaces reshape their structure. People evolve their habits and culture differently than yourself in a distance place. Nature and architecture form a new image, new limitations and new freedom.
And what this about, recollecting your things, when you make your baggage to leave for a new home? Some things you though away and some you keep. There are things you keep all your life, others you wish you’d not thrown away earlier and than, there are these funny objects, you’re never sure while you still keep them. But they just don’t bother you enough to be thrown away. There are useful objects and symbolic ones. Their value is measured according to what can be substituted in a new place and how much you need them to be you.
But you, change too. No one shows that more than a familiar space. Moving not only makes you evolve in a different manner. It makes you also keep your constitution where others have evolved.
Your friends, your real friends and your family are always there. Always, until they move to another place. A place beyond our space. And the question returns. What remains?
Moving house often makes you feel sometimes that everything changes always. But if this was really true, what makes sense at the end? If everything passes away, what are we responsible for? Then, I walk a street in the city where one of my ancestors is honoured and I understand. The way we walk the space, the things that move with us and the people that co-evolve is our act, too. We shape space.