Forests of Observation

Philosophy is an inferential act of observation that builds a system of values from experience, abstraction, and discourse. We collect and reflect on arguments regarding the nature of being and becoming (ontology) and the nature of knowledge and understanding (epistemology). Unsurprisingly, an initial analysis of will-to-power likewise particularizes expansion into an arborescent network of truth-values. Every tree of knowledge we plant and nurture takes on a life of its own, in a singular pursuit of the sun. The philosopher is never content with the shade of a single tree and thus becomes an arborist, studying and cultivating entire forests of observation. The trees of knowledge become a matrix of superimposed and entangled, grafting observations of observations and observers. Pruning these abstractions and derivations must become logocentric to bundle itself into a cohesive package. Arborescence commoditizes these conclusion-options.

The role of the philosopher is to comprehend the health of the forest, caring for its streams and soil. While W James’ The Meaning of Truth begins the journey microeconomic information, his final work, Some Problems of Philosophy, scratches the surface of the macroeconomics of ideas though it lay prior to the forest of knowledge we possess. Taking the challenge of an economics of ideas, we can apply unusual fields of enquiry back upon ontology and epistemology. The first problem is that of generalization, in which we collect differentiated singularities in a way that allows homogenous treatment. We may learn from mortgage-backed securities in this regard, along with the hazards implicit in abstraction. The second problem is that of derivation, in which we backpropagate pattern recognition into action that shapes new patterns. Again, semiotics may learn from finance and the rise of algorithmic trading. The third problem is that of systems resilience, in which contemporary computer science, chaos theory, and ecology may assist in the development of better knowledge process control. The fourth problem is that of purpose, in which evolutionary theory, corporate strategy, and principles of warfighting converge upon what genetic “wealth” humankind amasses in its labor of language and reflection.

Even with such a large forest of observation, we must stop enjoy the holistic environment developed else the labor lack meaning. We will thus surf along rhizomatic value-tendrils, following little deer paths, wandering but not lost. However, when we find a new place for knowledge, the horizontal transfer always plants a new tree. The shooting-upward in our analysis of observations, striving toward the sun against the force of gravity, will be helplessly arborescent. To the extent we are conscious of the non-observed, recalling the paths not taken and their legitimacy for other wanderers, we will attempt to highlight non-conformities against the hegemonic system we produce.

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