The burden of proof

Filed under:Brief arguments — posted by Schizostroller on November 17, 2018 @ 10:18 am

With regards logical fallacies, the fallacy of shifting the burden of proof has a relation to discourse, it is not in itself an excuse for a fallacy of personal incredulity

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Driven by the Golem

Filed under:poetry — posted by Schizostroller on @ 9:43 am

Speculating,
Wildly.
During a period of apophenic flight.
To geschmad
like a meshuggah.
Sweet!

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What’s your problem?

Filed under:poetry — posted by Schizostroller on November 13, 2018 @ 5:01 pm

What’s the fuss?
Why won’t you accept
Our contradictory
Common sense?
We’re not authoritarians,
It’s just that you
Have to put up with it.
Poor us.
Getting upset
When the snowflakes
Answer back.

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Types of ‘voice’ behaviour

Filed under:Random notes — posted by Schizostroller on November 7, 2018 @ 11:06 am

In previous writing I have referred to voice dialogue, but this is closer to the Maastricht Interview associated with Intervoices and the Hearing Voices Network. This experience informs my writing, but my writing is not about this so much, attmepting to take a broader look at the discourse itself. I have also worked through 25 causes of my psychosis based on a variety of different theories (none bio-medical though) that all seem to fit my personal experience. Anyway below are my voice ‘behaviours’.

I have 26 types of voice (alienated thought if you will) that I can identify as having disitnctly different behaviours

1. solidarity voices: voices that acknowledge what i think but don’t make a deal of it. Are nomadic in the sense in that they seem to be triggered by affinities in the content but otherwise tend not to bother me.
2. Playful voices: When i am stressed but in a good mood will paly with language or word forms.
3. Charity/ Karpman’s Drama triangle voices: The first of the negative one’s. Try to help me, but there is always a condition, often of, ‘approved behaviour’ or insisting on me accepting a different belief from my own, or some sort of conforming behaviour from me. Will attack or ‘poor them’ if denied. Will often police the playful, blaming all the playful for the smaller number of manipulators.
4. Approvers: Will approve of my behaviour but only to ‘keep the door open’ for the possibility of disapproval – so related to the preaching conformity voices. will police the playful as the ‘approvers’ disapprove, not being ‘moral’.
5. Insecure bullies: Will pass on unfactchecked gossip, or have a go because they feel insecure, or i am exhibiting ‘rights-defensive’ behaviour to the social conservative hegemony they would like to challenge but are too cowardly to do themselves. Will bully the play they don’t get and feel insecure about.
6. Hypocrites/ Prejudiced/ Authoritarian voices: They come in with prejudiced judgments but without the full facts, so from my own perspective I know are wrong. Will rarely listen to reason. Their belief in ‘free speech’ is to be prejudiced but not allow a reply to that prejudice (denial of free speech in others)
7. ‘Liberals’/ passive aggressive tone police: Will tone police my behaviour standing up to the negative ones. But then get sensitive when challenged themselves, calling in others to police (often the Hypocrites/ prejudiced) but claim ‘they are not right wing’. Poor them.
8. Narcissists: Make the act of me standing up to the other negative voices about them. In a good mood I am tolerant, but if i am overwhelmed by the others, they can undermine demanding i am nice leaving me defensive against the other negative ones, or I have a go a them instead, thus proving i am the bad one for their narcissism. Thus they are exploitative. But will also defend their exploitation with a ‘poor them’.
9. Nosy/ Inquisitive judgers/ gossips: Want to know more information about my circumstances to either exploit me when i am justifying myself to the prejudiced, or the disapprovers, or will phish for information to use later as gossip or for their own later disapproval. Will never use for solidarity (or rarely) will use to confirm their preexisting prejudices. Will manipulate or ignore factual information that does not tally with their prior prejudices.
10. Misdescribers: I hear these talk to other voices not to me directly but constantly misrepresent me. Will poor them if challenged. Call in authoritarian prejudiced in defence.
11. Victim blamers: will blame me for feeling the need to defend myself. The prejudiced are always the one’s who are right. whatver I do i am the one on the wrong. And moreover have asked for it.
12. Manipulative/ con-merchants: Will hear the ‘battle’ with the negative one’s and try to get something out of the chaos. Can also zone in to manipulate the playful voice games, or dishonestly emulate the playful one’s turning a good mood dark. They clear off when the solidarity voices come in.
14. Naive realist: They insist their experience of voice hearing, or their belief in recovery, or their normalised relation to the hegemony as being the only possible intepretation or perspective of the world. Often with little evidence based practice. Will move to vctim blamer (it’s your own fault etc), poor them or insister if challenged.
15. Insisters. As far as they are concerned my mental health is only caused by the thing they have decided on, are focused on (cognitive bias of focusing effect), to the detriment of all my other experiences (given I have identified 25 different factors affecting my mental health in the past – although their focus may not necessarily be one of these causes, it may just be something they made up or learnt through gossip or mimesis due to their prejudices). May insist on procrustean naive realist recovery techniques or biomedical arguments rather than accept differing arguments from my lived experience.
16. Deniers: Deny some single label (such as ‘right wing’) whilst participating in the above nexus in one of the negative ways. Will trun to ‘poor them’ or authoritarian or insecure bully when challenged.
17. Can’t do anything wrong: Will manipulate using many of the above so that I am always wrong either to escape punishment themselves, evade their own superego and conscience, or some other prejudice so that i have to maintain a lower status, just as long as they are not in the wrong.
18. Boo hoo: I am not allowed to move from ‘bad me’ to ‘poor me’ as others have more right to ‘poor them’ than me. Dynamic status quo protector.
19. Superlative: Use a superlative like ‘always’, ‘all of us’. every’, ‘never’ etc either as a straw man for something particular where the universal would be ridiculous, or to garner support from others who may not actually be aprt of the set ‘we’ from their persepctive in order to outnumber me in the gaslight. Also used as a ‘poor them’.
20. not good enough: Whatever my circumstances or behaviour i am not good enough. It is their justification for blaming me for their treatment of me, it is the justification for my explanations and defence being rejected (it is even manipulated in a victim blaming form as proof of guilt to even need to defend oneself), it is the justification that I always have to play the bad me role for others poor them. Any of the negative roles can be used to maintain this, it is even the dishonesty behind the approval role.
21. Resentment: If i do anything for my own pleasure or to improve myself, seens as above my lowly status, i get judged for it ,what they were deprived of, or what i am not allowed to do, unless I maintain and ‘bad me’ sackcloth and ashes status for their poor them, in defence of this authoritarian nexus status quo.
22. Harry Enfield/ Mansplaining/ Dunning- Kruger: If i don’t toe the line then i am asking for it (if that’s what you want then that’s what will happen) combined with staring at goats attempts to fix my problems. Alighned with Karpman Triangle, victim blamers and authoritarians.
23. Submit to our belief: There is an emotional theory that suggests that fear combined with trust leads to submissiveness. There is another theory that one brings comfort in, but one dumps out for self-care purposes, socially organised by level of trauma. However, this ‘submit to our belief’ group expect submissiveness and for others to dump in, comfort (compassion) out even toward prejudice and authority (the status quo), i.e, expecation of submissiveness (or you are a bad person) whilst maintaining their right to comfort in/ dump out based on ‘hard work’ rights to kvetch (prejudicely about others rather than their own issues, hence bypassing the demand to dump in (self blame)) rather than trauma informed perspectives. Whilst of course maintaining it’s your fault you are blamed for not recovering quickly enough and being ‘in work’ to claim ‘bigoted dumping rights’ for yourself (if you can’t beat them join them).
24. Is this about me: Voices that think me working stuff through is a justification to them personally. Obviously related to narcissist but covered up with an authoritarian or approver/disapprover gloss.
25. Meritocratic ideological belief disbelief: The idea that mental health is about lack of effort, combined with a belief in recovery through hard work that culminates in the idea that surely if i was doing a PhD looking at mental health i should be well. I must, must, have some blame for the way the worst treat me (meriticracy and individualism being related to victim blaming) given all my hard work, or they have recovered themselves and have worked harder than me, i should stop complaining, or some such, otherwise they would have to challenge the ‘hard work’ mentality to mental health recovery themselves, and either their social capital is too invested, or they may now have ‘recovery’ jobs, as for whatever reason there is strong cognitive dissonance, that leads to the denial and disbelief of my own self-reported mental health experience. I have some pity for these, is if they believe that so much that they deny me, the question is left begging, how hard are they on themselves?
26 Nudgers/ pushers: Alien intrusive thoughts that will try to change or nudge my own thoughts into something else, due to the cognitive dissonance on the part of the phantasm, rather than the phantasm being responsible for it’s own actions (if you want you can think of this as a memory of people being that pushy with regards thew right to work through, discuss or understand stuff – in a way that Freud suggested someone changing a conversation in therapy was avoiding their deeper issues). Other than the authoritarian one’s (and this one is related) this type of voice behaviour I consider the most ‘violent’

Different phantasms/ or constructs can shift between different roles. At the end of a signifying chain the phantasm or construct will have a different ‘identity’. But will have passed through several stages. These are related to emotional states but cannot be simply reduced to them. I have multiple regular constructs (more than 26) who are never a static identity but seem familiar on repeated occasions. Others are nearer to thoughts (especially the nomadic solidarity one’s) and have less of a temporal identity. Also consider these behaviours ideal types as Max Weber would describe such typifications. Moreover these ideal types can work in combination (having elements of one, two or three or more different flavours)

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Who is Sisyphus Bellerophon Part 1: The improvisor’s wicked problem – or why all play is Sirius. (section i. )

Filed under:"Who is" series — posted by Schizostroller on November 5, 2018 @ 5:17 pm

“What is the sentence?” the Traveler asked. “You don’t even know that?” asked the Officer in astonishment and bit his lip. “Forgive me if my explanations are perhaps confused. I really do beg your pardon. Previously it was the Commandant’s habit to provide such explanations. But the New Commandant has excused himself from this honourable duty”. Franz Kafka, The Penal Colony

“…Ancient life was all silence. In the 19th Century, with the invention of machines, Noise was born. Today, Noise is triumphant and reigns sovereign over the sensibility of men.” Luigi Russolo, the Art of Noises.

The term ‘wicked problem’ was first diagnosed by Rittel and Webber in a paper in 1973. Wicked problems are particularly difficult to solve. They are more or less unique, they lack definitive formulations, they have multiple explanations, there is no test to decide the value of any response to them, no outcome measures, yet each response has important consequences, so there is no real chance to learn by trial and error. This means that wicked problems are interrelated, any wicked problem has complex links to others, any response to one may impact others.
There is a certain sense that intractable forms of psychosis are wicked problems. In worst case scenarios they get reclassified as personality disorders. Tractable at least with regards personality, though, is a synonym for docile, as Foucault described. What ideology, or as Deleuze discussed in his book on Foucault, diagram of power lies behind such disciplinary practices. Deleuze in his famous Postcript on the Control society described the constant remoulding of subjectivity required of modern semio-labour, the constant retraining, always prepared for the next job. Taking that subjectivity even in their relation to the means of production outside the workplace in their orientation to consumerism and commodities: ‘owning their choices’.
Freud says: “What has been called the dream we shall describe as the text of the dream or the manifest dream, and what we are looking for, what we suspect, so to say, of lying behind the dream, we shall describe as the latent dream-thoughts. Having done this, we can express our two tasks as follows. We have to transform the manifest dream into the latent one, and to explain how, in the dreamer’s mind, the latter has become the former.”
In ‘Who is Salome Bentham’ the question “who” became a “what”. Hannah Arendt in the book the Human Condition writes, “The problem of human nature, the Augustinian quaestio mihi factus sum (“a question I have become for myself”), seems unanswerable in both its individual psychological sense and its general philosophical sense. It is highly unlikely that we, who can know, determine, and define the natural essences of all things surrounding us, which we are not, should ever be able to do the same for ourselves – this would be like jumping over our own shadows. Moreover, nothing entitles us to assume that man has a nature or essence in the same sense as other things. In other words, if we have nature or essence, then surely only a god could know and define it, and the first prerequisite would be that he be able to speak about a ‘who’ as though it were a ‘what.” The perplexity is that the modes of human cognition applicable to things with ‘natural’ qualities, including ourselves to the limited extent that we are specimens of the most highly developed species of organic life, fail us when we raise the question: And who are we? This is why attempts to define human nature almost invariably end with some construction of a deity, that is, with the god of the philosophers, who since Plato, has revealed himself upon closer inspection to be a kind of Platonic idea of mine. Of course, to demask such philosophic concepts of the divine as conceptualisations of human capabilities and qualities is not a demonstration of, not even an argument for, the non-existence of God: but the fact that attempts to define the nature of man lead so easily into an idea which definitely strikes us as ‘superhuman’ and therefore is identified with the divine may cast suspicion upon the very concept of ‘human nature’. (p.10-11). Such an issue is indeed another kind of wicked problem.
In the therapy for voice hearers called voice dialogue, a whole panoply, a veritable pantheon of voice constructs are conjured up much as in a séance, each construct appearing as a ‘who’, in fact covers up for a ‘what’. Communication with such choruses are a means to work through such wicked problems, they can make tractable, but is there a method where instead of the personality becoming more docile, there is a possibility for the personality to make traction?
“Perhaps the most important new element in our music is our conception of free group improvisation. The idea of group improvisation, in itself, is not at all new; it played a big role in New Orleans’ early bands. The big bands of the early swing period changed all that. Today, still, the individual is either swallowed up in a group situation, or else he is out front soloing, with nothing but any of the other horns doing anything but calmly awaiting their turns for their solos. Even in some of the trios and quarters which permit quite a bit of improvisation, the final arrangement is one that is imposed beforehand by the arranger. One knows pretty much what to expect.
When our group plays, before we start out to play, we do not have any idea what the end result will be. Each player is free to contribute what he feels in the music at any given moment. We do not begin with a preconceived notion as to what kind of effect we will achieve.” Ornette Coleman.
Can we improvise with our voice constructs? However when such a group plays… do we know what the end result should be? A result that leads to freedom in an exploratory practice, but that outcome measures for costed auditing measures will always constrain, foreclose and limit.
I raised improvised music as it is a musical practice that gives possibility to more open possibilities in music. In the exploration of psychic phenomena it is not that unlike Freud’s theory of free association. However “Freely improvised music, variously called ‘total improvisation’, ‘open improvisation’, ‘free music’, or perhaps most often simply, ‘improvised music,’ suffers from – and enjoys – the confused identity which its resistance to labelling indicates. It is a logical situation: freely improvised music is an activity which encompasses too many different kinds of players, too many different attitudes to music, too many different concepts of what improvisation is, even, for it all to be subsumed under one name.” Derek Bailey
Derek Bailey’s argument here is akin to Michel De Certeau’s argument about the panopticon and minor practices: “the exceptional, indeed cancerous, development of panoptic procedures seems to be indissociable from the historical role to which they have been assigned, that of being a weapon to be used in combatting and controlling heterogeneous practices. The coherence in question is the result of a particular success, and will not be characteristic of all technological practices. Beneath what one might call the “monotheistic” privilege that panoptic apparatuses have won for themselves, a ‘polytheism’ of scattered practices survives, dominated but not erased by the triumphal success of one of the number” (p.48). When we put these together with Freud’s theory of a censoring apparatus in the dream and Lacan’s neutering Symbolic, we can find a portmanteau of practices to get to the latency beneath the manifest dream as a means to deal with this wicked problem.

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The freedom of the bootlicker’s choice

Filed under:poetry — posted by Schizostroller on October 31, 2018 @ 8:30 am

You can do what you like
As long as
You do what you are told,
And try to fit in.
And if you don’t…
It’s your own fault
You’re not free.

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The poisoned charist

Filed under:poetry — posted by Schizostroller on October 23, 2018 @ 2:45 pm

The tyranny of conscience
stems form
the failure of the charist to heal themselves.
And therein lies a contradiction.
The preservation of which is is a spiritual plateau
Where everything is true
And nothing is permitted
An aporic koan
Based on contradictions in Entäusserung

In zen
There is a koan
A double bind
Where the master holds a stick over his student’s head.
He says
“If you move I will hit you.
If you don’t move I will also hit you.”
The enlightened student refuses his master this right
And moves the stick away and stands up.

One should be able to stand up
And say, “I do not need healing”

The tyrant refuses to move the stick.
The poisoned charist.
The original sin.

In such a situation.
There is no alternative
But to fight.
All other roads
Are shut off.

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The distance between metaphor and it

Filed under:Random notes — posted by Schizostroller on @ 2:01 pm

The frog lept from lily pad to lily pad, he saw a big one ahead and jumped on it. But it was a fata morgana and he ended up in the water, and had to decide which of the multiple possible lily pads it represented to swim to, each with it’s own potential danger lurking beneath.

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‘Sin your way to heaven and get slaughtered: A byzantine general problem of the self’ (part sixteen)

Filed under:Sin your Way to Heaven and get Slaughtered — posted by Schizostroller on October 21, 2018 @ 10:11 am

Sentence structure varies in length from the very brief of commands such as “Go!” to the very long. Most sentences on average contain around 20 words. From this it has been estimated that there are a possible 100,000,000,000,000,000,000 possible sentences in the English language. There are some sequences of words that aren’t sentences. These words are considers unacceptable, one can argue that this is because there are prescriptive and descriptive rules about how sentence structure works. These rules are known as syntax, grammatical rules that determine the sequence of words that constitute a sentence. Some would say that grammatical acceptability is related to meaning. However nonsense writing such as that of Lewis Carroll’s Jabberwocky would disprove this. The acceptability of sentence structure lies more in phrase structure. Behind this phrase structure lie the sentence’s underlying structure (or ‘deep structure’), which provides the starting point for semantic meaning, e.g., who does what to whom. However one can move around the element’s structure, perhaps for stylistic reasons, or to draw attention to one element rather than another, this is the surface structure (or s-structure). This is the structure of the sentence expressed in speech. A sentence’s underlying structure cannot be observed directly, instead it is inferred from various patterns in the surface structure. When an element of a sentence vacates a position to move somewhere else, it doesn’t depart cleanly. Instead it leaves a trace behind. The trace isn’t expressed out loud, but is evident in the speech pattern. These traces thus allow us to document that elements have been moved around and from where they have been moved. This then establishes that different types of sentence, such as questions, are not formed by running through the appropriate phrase structure rules, but by moving elements around in a tree structure in accord with the movement rules.
This relates to sentence formation, but how do we comprehend the sentences we read or hear? How do we parse sentences? We know that subjects use phrase structure to interpret the sentence in the first place. But how do we figure out the phrase structure? It seems listeners and readers use phrase endings to do so. But how do they identify such phrase endings in more complicated sentences? Parsing a sentence turns out to be a complex process due to the variety of sentence forms and also due to ambiguity. Temporary ambiguity can occur within a sentence, where the first part of sentence is ambiguous but the second part clears things up. It seems we use a variety of different strategies to parse sentences. For example as a matter of convenience, we assume sentences for the most part are active, rather than passive (at least in English) and listen out for them, although this can cause issues parsing when passive sentences are encountered. Other factors involved in parsing are function words and the various morphemes that signal syntactic role. There is also minimal attachment, this means that throughout a sentence the listener or reader looks out for the simplest phrase structure that will accommodate all the words heard or read so far. Parsing is also guided by semantic factors, not just syntax. With regards words for which there are multiple referents for the same word, then people tend to assume its most frequent meaning.
So we now have a combination of syntax and parsing, and we bring these to bear in parsing language, but how do these factors combine? The interactionist view is that all one’s knowledge comes to bear on a sentence simultaneously. Then there is the modular account, where one uses different sources of information at different points whilst parsing the sentence. One might first try to analyse the syntax without consideration of semantic elements, only bringing these elements to bear once the syntax has been understood. Although the interactionist model seems a best fit when it is observed that moment-by-moment, word-by-word parsing is influenced by semantics when trying to untangle syntax. But the picture is different when we look at word identification. When an ambiguous word is used, there is a delay, so initially in parsing word identification is quite open, but as the latter parts of a sentence come into play, the reader or listener make their selection and the ambiguity is shut down to one possible interpretation.
Although we have looked at the complexity of interpreting language, this description still understates things, firstly there are pronouns. Pronouns without specific referents can be very ambiguous. The sketch with the Knights Who Say Ni in the film Monty Python and the Holy Grail who are ultimately defeated by an overuse of the word ‘it’ is a case in point. Then, especially with regards spoken word there is prosody, the rise and fall of intonation and the pattern of pauses, the rhythm and pitch cues of speech, which plays an important part in speech perception. It can reveal the mood of the speaker, it can, through effect, direct the listener’s attention to a specific focus or theme in the sentence. It can also render unambiguous a sentence that would otherwise be confusing.
And after examining this we have not dealt with how language is produced. How does one turn ideas, intentions and queries into actual sentences? How does language come from thought? This was partially covered by Vygotsky. Likewise after parsing a sentence how does one particular sentence integrate with earlier or subsequent sentences? With regards this we have looked at Wittgenstein, although there is also the issue knowledge of pragmatics, that is how language is ordinarily used. However this proceeds into on the one hand literature, the other politics, communicative ethics and rhetoric. We however want, for the moment to venture backwards to the unconscious and back to our discussion of Deleuze and machines. First though it is useful to refresh are discussion of Vygotsky and inner thought. For the psychotic and voice hearers, at least those distressed, there are clearly issues of ambiguity in the voices heard. Is this as Vygotsky argues the issue of predicates? We have seen that in a sentence of at least two parts it is the first part of a sentence that is ambiguous, but if inner thought is based on predicates, do we only hear one part. Take the statement ‘she passed’. Is that someone dying? Missing a turning in a journey? Passing an exam? Passing a ball in a game of football? But it is ‘heard’ so we have the phoneme issue in spoken word, so there is (like in the game Charades) a ‘sounds like’ element, so is the statement ‘she parsed’ instead? Perhaps we have a further clue when the statement is revealed as a longer one: ‘She passed the sentence’. Perhaps it was a mishearing after all and it is ‘she parsed the sentence’, someone (‘she’ bearing in mind ‘who’ is still ambiguous) has understood a sentence. But maybe not perhaps the referent is a judge and the judge has passed sentence on a criminal? As has already been implied this is before the issue of ‘referents’ with regards pronouns is taken into account. At we have yet to question the possibility of metaphor as argued by Freudian psychoanalytic theory. However, from this issue with sentence parsing in voice hearing, I would like to remind, for the third time, of Vygotsky’s statement that “while in external speech thought is embodied in words, in inner speech words die as they bring forth thought” and that “a thought may be compared to a cloud shedding a shower of words” and in the next article we will return to Deleuze and Gauttari and the machinic unconscious, that the chains thought in the unconscious are called ‘signifying chains’ (chaines signifiantes) because they are made up of signs, but these signs themselves are not signifying. The code resembles not so much language as jargon, an open-ended, polyvocal formation.”

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On the occult art of entertaining a thought

Filed under:poetry — posted by Schizostroller on October 20, 2018 @ 6:16 pm

If you believe
I believe in this stuff
You are more credulous
Than I am

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image: detail of installation by Bronwyn Lace