With Them Without Words: A non-dual heritage of future language

Article on poetry and language through the lens of Tristian Tzara, Derrida, and Schlegel now live at Epoché Magazine as of April 2022: https://epochemagazine.org/51/with-them-without-words-a-non-dual-heritage-of-future-language-in-tzara-derrida-schlegel-and-beyond/

As enticement to read, the features that unite what I call there a non-dual heritage of future language are as follows:

ironic stance toward any thesis statement, logic, reason, philosophy
—centrality of movement over stasis, construction over edifice
—awareness of the spectrality or transience of words and language as artifice
openness to reformulation and rearticulation even of basic truths and guiding principles
—priority on communication between spirits, rather than doctrines, meanings, debates
—focus on a freedom conditioned by the desire for justice as a human constant
—exhortation to the chance-like, spontaneous and dispersed process-nature of creation
—insistence that poetry and life must never be separated

Please visit the link for the full text and be sure to visit the rest of the articles in the issue: https://epochemagazine.org/issues/51/. Thank you to the friends at Epoché for continuing to publish my work.

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Moral Perfectionism

Moral Perfectionism

It is at its highest reaches that humanity must be understood; the plains — or the depressions — will always be explored soon enough. —Henri De Lubac

Moral Perfectionism names an attitude toward human perfectibility — an attitude of “incessant conversion” to one’s more perfect self. The term comes from Stanley Cavell’s Conditions Handsome and Unhandsome, where he traces the idea to Nietzsche and Emerson. I’ll start here by presenting Moral Perfectionism in light of Rene Girard’s mimetic theory to draw out the importance of selecting and imitating good models: our true educators who alert us to our true nature. Then, I’ll discuss two paradoxes that emerge in Cavell’s text regarding the abstract schema of perfectibility and the problem of representativeness. Finally, I’ll meditate on the difference between Moral Perfectionism and what John Allison calls “possibilism,” also with some reference to the model of perfection in Christ. I hope by the end the reader will clearly understand Moral Perfectionism — the concept, its relevance and its applicability. Though my tone here is philosophical, what’s at stake is deeply personal for me — more than I could briefly say, but my friends and readers will recognize it. This text represents the fruit of many year’s efforts and questionings; consider it a better of the statements of myself.

Models of Perfection: Selection and Imitation

In all matters anthropological, it is important to begin by recalling that human beings imitate one another. We are immersed in a world of rituals, habits, standards and models that we never decided upon for ourselves initially — but that we have to decide on if we are to become ourselves and not live as slaves of our mimesis of others. Whether we are aware of it or not, we select, or inherit, or suffer models. We become who we are through creative imitation — there is no other way.

Rene Girard’s thesis about mimetic desire, echoed by psychoanalysis, boils down to the following: human desire is not autonomous. There is no subjective core, pure of influence from the other, that would decide what it wants “on its own” in a vacuum. Even if some subjective agent experiences desires as their own, this is no evidence for an autonomous origin. Rather, we want what we want because the other has (or wants) it. We internalize this want to the point of identifying with the other’s desire — we experience it as our own. Furthermore, our desire is not even so much for what the other has so much as what the other is when they have it. Our desire is for the model’s being. We want to be (like) our model — to have the mode of being they have. (Jealousy, in this sense, is more about wanting to be in the other’s place than about the coveted object. At a certain intensity, the object of desire drops out entirely.) However, taking models is not a straightforward a process. More often a model is an amalgam of influences, a mixture of real-life encounters and amorphous social contagion. In any case, the non-autonomy of human desire — its mediation by the model — is the central insight to contemplate here. [1]

We can now better understand why Moral Perfectionism starts where it does: with the importance of following a good model, or the necessity of striving after the highest ideal. Moral Perfectionism is not about being perfect according to a social standard (e.g. the ability to score perfectly on a test). Moral Perfectionism means rather: striving to perfect oneself according to models of perfection — lived, not abstract models; models published in the lives of great persons. The beginning of the moral life, on this account, would not be the study of ethical problems, the following of dos and don’ts, or practice in virtue per se. It would be the discovery of one’s own moral self as being represented in and awakened by the moral self of great others.

To thine own greatest humanity be true… This is not a moralism of prescribed behavior, social convenience, or political expectation, but a moralism of the highest human types. This was Nietzsche’s obsessive pursuit. His highest ideal was most comprehensively expressed in his Zarathustra. But while such an ideal may initiate a contestation of prevailing morality, to the point of overturning it, it is still a moral intervention at the level of perfectibility of man’s moral self. Whatever its inflection, the morality at stake in Moral Perfectionism is less about restraining the bad than “releasing the good” (Cavell, 18). It teaches us to rise above democracy’s (and moralism’s) failures otherwise than by “excuse or withdrawal.” It jolts us from the complacency of our consent to regimes of untruth and compels us to activate our moral conscience, to invent a moral life that we can consent to in truth — with our own voice, in our own body, at the pitch of our very soul.

The importance of imitating a model of the highest ideal is stressed by Emerson when he tells us that the quality and viability of democracy hinges on it. Democracy fails because it tends to sink to the lowest common denominator. When a society lacks attention to models of the best in humanity, it regresses into domination by the worst models, to the point of indolence and turpitude. For Cavell, Emerson and Nietzsche converge here upon a strong notion of culture as that which alone can save from the flattening effect of mediocrity, non-thinking, herd mentality, and conformism to acquired programming and conditioning of every sort. Exposure to and engagement with culture means encountering humanity’s greatness as it is stored up in art, thought, and holiness. Through these an individual first comes to understand their “true nature” as a pinnacle to strive for. They first understand that they must “activate” their soul if they are to live. It is the great neighbor, the excellent model, the exceptional figure who first reveals this pinnacle possibility to us. They remind us that we are alienated from our own prerogatives and that we hate this degradation of ourselves. Nietzsche puts it well: Continue reading

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A Curriculum of Essence

A Curriculum of Essence is meant to facilitate and foster personal- or soul-development past all conceivable limits. These works by no means agree on every point (this is not an ideological list), but they are consonant in calling humans to their highest potentialities for excellence, holiness, creativity, life, love, knowledge, and so on. As exemplars of genius, they awaken our genius and call us to exemplarity. They challenge us to aspire for the best, the most beautiful and true. They are touchstones of essence.* I do hope you find it helpful, whoever you are and will become:


The Gospels
The Upanishads & Bhagavad Gita

Sri Aurobindo, Savitri, The Mother, Synthesis of Yoga
Kabir, Songs of Kabir
Angelus Silesius, The Cherubinic Wanderer

Nārada Bhakti Sūtras (Swami Tyagisananda trans.)
Astavakra Samita (Swami Nityaswarupananda trans.)
Ramana Maharshi, Talks
Nisargadatta Maharaj, I Am That
Padmasambhava, Self-Liberation through Seeing with Naked Awareness
Huang Po, The Transmission of Mind
Vivekananda, The Secret of Bhakti Yoga

Buber, I and Thou
Huxley, The Perennial Philosophy
Kierkegaard, The Sickness Unto Death, Practice in Christianity
Balthasar, Engagement with God
Weil, Gravity and Grace
Bonhoeffer, The Cost of Discipleship
von Speyr, Man before God, The Victory of Love
Rahner, On Prayer
de Lubac, The Discovery of God

St. Isaac of Ninevah, Ascetical Homilies
Bahá’u’lláh, The Book of Certitude


Emerson, Essays
Nietzsche, The Gay Science, Thus Spoke Zarathustra, The Will to Power
Girard, Things Hidden Since the Foundation of the World, I See Satan Fall Like Lightning

Adorno, Minima Moralia
Kant, Fundamental Principles of the Metaphysics of Morals, Religion within the Bounds of Mere Reason
Heidegger, The Fundamental Concepts of Metaphysics, Off the Beaten Track
Levinas, Basic Philosophical Writings
Blanchot, The Writing of the Disaster
Bataille, Inner Experience
Nancy, The Inoperative Community
Derrida, “Faith and Knowledge,” Aporias

Symington, A Pattern of Madness
Chrétien, The Unforgettable and the Unhoped-For
Sloterdijk, You Must Change Your Life
Laruelle, Struggle and Utopia, Clandestine Theology
Murdoch, The Sovereignty of Good

*Notes: Continue reading

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