Configuring the Varieties of Experiential Nothingness
TRANSCEND MEMBERS, 23 Jan 2012
Anthony Judge – TRANSCEND Media Service
Introduction
This is a further exploration of a possible reframing of cognitive despair in the face of the outcomes of highly questionable strategic initiatives, past, present and as currently envisaged. The despair is necessarily both planet-wide and highly personal (Implication of Personal Despair in Planetary Despair, 2010). The condition can be described as a form of cognitive “ground zero” — a sense of pointlessness notably articulated through recognition that the future offers “nothing”, especially for those reduced to “nothing” by a combination of factors, as separately discussed (Reintegration of a Remaindered World, 2011; Way Round Cognitive Ground Zero and Pointlessness, 2012).
Curiously, at a time when many are faced with the experience of some form of “nothing”, physicists are giving increased recognition to the fundamental role of “nothing” in relation to cosmology and the emergence of “everything”, as separately discussed (Fundamental integrative role of nothing — the ultimate remainder?, 2011). A major meeting of physicists and cosmologists highlighted unresolved issues in that respect (Lisa Grossman, Death of the Eternal Cosmos, New Scientist, 14 January 2012). In that connection Lawrence Krauss argues that space and time come from nothing, understood as an extremely unstable state from which the production of “something” is virtually inevitable (A Universe from Nothing: why there is something rather than nothing, 2011).
The paradox of the times is strangely “embodied” in the person the world’s premier cosmologist, Stephen Hawking, tragically afflicted by an incurable disease since the age of 21. His early death was then predicted by specialists, although he has inexplicably survived to the age of 70. Professionally Hawking has striven to demonstrate the emergence of the universe from “nothing” and the absence of any requirement for a “creator”. Personally he has necessarily been confronted on a daily basis with the threat of an anticipated cognitive dissolution into “nothingness”. Due to illness, he was absent from the meeting of physicists on his recent 70th birthday to discuss “nothing” and celebrate his achievements (Stephen Hawking misses 70th birthday celebration following hospitalization, 8 January 2012). As with the majority of those in his discipline, he has “nothing” to offer those faced like himself with “nothingness”. In response to the “nothingness” faced by humanity, Hawking has famously recommended leaving the planet (Stephen Hawking: mankind must move to outer space within a century, The Telegraph, 9 August 2010; Stephen Hawking: Colonize Space or End the Human Race Yahoo! Contributor Network, 8 January 2012).
Given such serious attention to the engendering power of “nothing” by astrophysicists, it might be asked why so little insight of this quality translates into new understanding of the engendering power of the “nothing” which individuals and groups experience. The question here is the nature of the empowerment brought to light by these circumsntances (Conceptual Ground Zero: empowerment declaration, 2002). Is there scope for more than what might be described as “palliative care” of a tragically dying civilization and of those condemned to experience of its death throes? In attributing a key role to “nothing”, the radical rethinking achieved by physics is held to have been inspired by “dreams” (Stephen Hawking (Ed.), The Dreams That Stuff Is Made Of: the most astounding papers of quantum physics — and how they shook the scientific world, 2011). What then of the nature of the “dreams” of those faced with “nothing” in their own lives? What is the cognitive “stuff” with which they have to deal? How might the world of governance be fruitfully “shaken”?
This articulation follows from a previous exercise (Responsibility for Global Governance: Who? Where? When? How? Why? Which? What? 2008) in the light of another (Where There is No Time and Nothing Matters, 2009). The latter drew attention to the process of “mattering” (Import of Nothingness and Emptiness through Happening and Mattering, 2009). With respect to the experience of boredom, this relates to the challenge of having “nothing to do” — especially as experienced by both the young and the elderly.
A potentially fruitful way of engaging with the disparate experiences of nothing is to consider patterns through which these may be configured — notably patterns offering mnemonic associations to symbols which continue to be active in cultural memory and a focus of long-term consideration of the implied paradoxes.
PLEASE CONTINUE READING THE PAPER IN THE ORIGINAL – laetusinpraesens.org
This article originally appeared on Transcend Media Service (TMS) on 23 Jan 2012.
Anticopyright: Editorials and articles originated on TMS may be freely reprinted, disseminated, translated and used as background material, provided an acknowledgement and link to the source, TMS: Configuring the Varieties of Experiential Nothingness, is included. Thank you.
If you enjoyed this article, please donate to TMS to join the growing list of TMS Supporters.
This work is licensed under a CC BY-NC 4.0 License.