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PaperclipPerfector  12d ago (text post)   25223 thread views

Culture War Roundup for the week of April 22, 2024

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Small-scale shower thought, since I don't want to wait until Sunday: a belief is an entry in our knowledge base that we know we have, and that we act on. A so-called alief is knowledge that we act on but don't know we have (Wiki gives the example of being scared when standing on a tall balcony with a glass bottom that you trust intellectually - you're safe, you know you're safe, the body is scared anyway). What, then, is something we don't believe but take action as though we do believe? A policy? A trusted hypothetical? A religious law? This is a mode of thinking that I lean on a lot, that seems to be a lot more frequent than for most people.

I got to this thought by completing the 2-variable square, with "known to the process doing introspection" as one variable, and "used in actions in the world" as the other. Given the vague and brief description above, what other frameworks can we fit alief and belief into that reveal other kinds of -lief?

What, then, is something we don't believe but take action as though we do believe?

From Zizek's How To Read Lacan:

For decades, a classic joke has circulated among Lacanians to exemplify the key role of the Other’s knowledge: a man who believes himself to be a grain of seed is taken to the mental institution where the doctors do their best to finally convince him that he is not a grain but a man. When he is cured (convinced that he is not a grain of seed but a man) and allowed to leave the hospital, he immediately comes back trembling. There is a chicken outside the door and he is afraid that it will eat him. “Dear fellow,” says his doctor, “you know very well that you are not a grain of seed but a man”. “Of course I know that,” replies the patient, “but does the chicken know it?”

[...]Marx does not claim, in the usual way of Enlightenment critique, that critical analysis should demonstrate how a commodity – what appears a mysterious theological entity – emerged out of the “ordinary” real-life process; he claims, on the contrary, that the task of critical analysis is to unearth the “metaphysical subtleties and theological niceties” in what appears at first sight just an ordinary object. Commodity fetishism (our belief that commodities are magic objects, endowed with an inherent metaphysical power) is not located in our mind, in the way we (mis)perceive reality, but in our social reality itself. In other words, when a Marxist encounters a bourgeois subject immersed in commodity fetishism, the Marxist’s reproach to him is not “The commodity may seem to you to be a magical object endowed with special powers, but it really is just a reified expression of relations between people” but rather, “You may think that the commodity appears to you as a simple embodiment of social relations (that, for example, money is just a kind of voucher entitling you to a part of the social product), but this is not how things really seem to you. In your social reality, by means of your participation in social exchange, you bear witness to the uncanny fact that a commodity really appears to you as a magical object endowed with special powers.”

This type of phenomenon is the bread and butter of psychoanalysis: "I know very well that is not true, but nevertheless..."

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