Emjay and I recently spent a brief handful of days pouring over our years of experience, research and theorizing, and in the span of what could not have been more than six hours pounded out a strange, unsettlingly coherent ontology based around the subject which allowed us to produce, quite cleanly, an expansive theology. It has been an interest of mine for quite some time to explore the idea of a primordial theology, an ur-theology, to borrow a phrase, of deep magic from before the dawn of time.
I must, now, admit that I, at the summation of our discussion, felt arising within me, a deep, intuitive dissatisfaction with the system which we had constructed that I was not able to properly articulate. Emjay was confused with my sudden hesitation. She told me quite flatly that she did not understand why I was having difficulties so late in the game, after us having spent so long in total agreement. I suspect that now, after several weeks of reflection, that I am nearing an answer to her. However, first I must do what I can to elucidate the system which we developed. I sincerely doubt that I will be capable of doing it justice, and this project will likely take several posts to properly explore, however, I shall endeavor to present our conclusions justly and fairly.
Let us begin with the three fundamental precepts which I believe are necessary to develop a Subject Oriented Ontology.
First: the Subject is Total and Irreducible. There is no such thing as a partial Subject. One cannot fracture the Subject without destroying its fundamental nature. That which is Subject is only Subject in its Totality. The Subject is not partes extra partes, but a total coherence, a part in and of itself. Indeed, this coherence is the justification and reification of the Subject. Once the Subject passes from potentiality into concrete instantiation it radicalizes all that was mere partes extra partes within its organization into a single discrete whole. While the Subject may face damage and mortal peril, such stresses do not, as a starfish, mutilated, produce new Subjects. The result is either a denaturing of the Subject, or its total dissolution. There is, within the concept of the Subject Denatured a Pathological Subject, which is not of direct interest to this present discussion, but I note it now as a point of reentry later on.
Second: the Subject is necessarily Embodied. The Embodiment of the Subject need not necessarily conform to any particular structure, all that is necessary is that the structure be capable of supporting the Subject. The Embodiment of the Subject serves as a necessary substrate out of which the Subject emerges, and so doing radicalizes its structure into its very nature as Subject, dissolving the structure into its totality as Subject and inserting itself through all points in time along the structural substrate’s existence. Once the Subject emerges, the structure disappears into it. The Embodiment of the Subject is then that which necessarily is the Subject as a result of the Subject’s reflexive embedding within the world at large. The structure of the Subject serves as the locus of Being within the World which contains and defines the Subject’s range of potentialities within the World. The Subject, embedded in the World is embedded within its Embodiment as a means of action and perception within and of the World.
Third: The Subject requires a network of Subjects and objects for its fundamental resolution. It is not apparent to me how a Subject may arise in isolation, as the complex action of Subjectivation, wherein the Subject emerges from its structural substrate appears to rely heavily on the presence and action of other Subjects. The Subject becomes through a complex set of interactions that require not only the surrounding network of other objects, but also the presence of action of other Subjects. Before the Subject is a subject, it is merely an object, a presence governed purely by formal object relations. It is through these inter-object relations that the Subject may begin to recognize its difference from other such objects through the presence of, I suggest, perception and intent. However, the total action of Subjectivation requires the presence and interaction of other fully formed Subjects, so that the Nascent-Subject may come to cognizance of its own subjectivity in relation to the subjectivity of others. I do think that it is possible for the Nascent-Subject to fail to achieve this final step in remain in a pre-subjective state of mere perception and reaction. The totally realized Subject becomes such once it recognizes the full power of other Subjects and the potential for that power within itself. The Embodiment of the Subject need not necessarily produce a Subject, it need only allow for the manifestation of the Subject. The human form, its bodily structure, appears strongly predisposed to produce a subject, but it is not necessarily so that it will, merely that it may. A human, deprived of the network of relations in which it is commonly embedded would not achieve the transformation from object to Subject, but would remain merely flesh.
And so now, we have three basic premises: the Subject is total and irreducible, the Subject is Necessarily Embodied, and the Subject cannot emerge in isolation (or the Subject requires a network of other Subjects and objects). Where do we go from here? What does an ontology which takes these three premises as its starting point look like? I will, of course, continue with this project and further elucidate the work which Emjay and I developed, but at this point, I would love to hear what thoughts and feelings occur to you all.