6. Physiological Resources and the Simulacra of Anthropology

1) The physiological substance of human experience within sedentary contexts, takes place in higher, rationally constructed contexts of social congruence and agency; that is, bodily individuality lives in the sensory impression, but the social possibility of the physio-sensory, through time, is founded on the homogenization of physiological experience by means of what we know as rationality, but that is better conceptualized above all—and whether mythological, or in the form of a cultural positivism—first and foremost as socially congruent.

Such a social congruence, in conjunction with the physio-metabolic impetus of the physical individual under the permanent drive of biological opprobrium, combines to force the inexorable conceptualization of the cultural self as a dependent paradigm of the group, in regards to which the singularly physical-physiological, bodily individual forges a socially congruent mode of individual, corporeal being.

Because the physiological self is situationally outside and primer to the cultural self, it remains experientially opaque to the culturally rational sphere of meaning—or, that it is, the better part of physiologically sensory experience, in its technical subjection to the very possibility of the culturally rational, must necessarily remain divided from its socially congruent counterpart;

But, although a rationally elusive, physiological mode of knowing is indeed possible—that is the aesthetic itself, for instance—the anthropological existence of a socially congruent, rational understanding in fact exists because part of physiologically singular individuality is excluded, towards the structural permanence of the group, through time.

In this way, the resilience of physical self-perseveration only an individual can know, is in some sense transferred to the cryptic heart of human group stability; and thus from outside is the culturally rational sphere of physiological homogenization invigorated through its silent partner of the very much socially incongruent, very much non-negotiable individual will to life, at all costs.

And such a physiological invigoration of the sedentary, rational self, comes eventually through a form of physio-moral titillation the bodily individual experiences as the force of biological opprobrium in all her socio-genetic, corporeal fibers; but effectively has the physical world been all but substituted by a morally relevant, physiologically sensory simulacrum of the mind.

Against such a structural fortification of only physio-mental experience, sedentary anthropological stability then positions physiologically immediate interaction between physical individuals as its supreme force of counterbalance to its own opprobrium-configured artifice of guaranteed human group permanence, through time;

For, quite logically, the foundation of any form of the socially congruent can ultimately only be in the body itself, even if—or specifically because—the structural entity of sedentary human groups must, paradoxically, curtail, homogenize and make remote, part of physiologically singular, body experience.

And thus physiologically immediate, social experience not only compensates for the physio-opprobic structural requirements of sedentary, human groups, but it could in fact be conceptualized as the very working possibility of that structural stability, and in the exo-rational (to some extent exo-cultural) reinforcement of the bodily singular but socio-genetic, living individual,

Specifically and most powerfully in physiologically immediate others.*

 

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*An objectification of the separation of living individuals, mediated by images (Baudrillard)

-“In proposing to relate symbolic language to self-understanding, I think I fulfill the deepest wish of hermeneutics. The purpose of all interpretation is to conquer a remoteness, a distance between the past cultural epoch to which the text belongs and the interpreter himself. By overcoming this distance, by making himself contemporary with the text, the exegete can appropriate its meaning to himself: foreign, he makes it familiar, that is, he makes it his own. It is thus the growth of his own understanding of himself that he pursues through his understanding of others. Every hermeneutics is thus, explicitly or implicitly, self-understanding by means of understanding others.”[35]

Paul Ricœur

2) Further historical development of positivist cultural spaces and the expanded means of human communication eventually also allowed for alternative morally relevant, physiologically sensory contexts of individual, opprobrium-configured invigoration, and what constitutes a physically remote, representational form of reaffirmation of the anthropological self—by no means in substitution for physiologically immediate social interaction, but most certainly as an auxiliary space of simulacrum and physio-sensory exercise for the sedentary, anthropological individual.

In such an historical evolution to compensate for the progressively less physical, positivist cultural experience, the possibility of auxiliary physiological spaces—in the form of representation (artistic and political), entertainment, and sports—proceeded physiologically towards higher forms of simulacrum (texts, images, film, radio, eventually television) creating ultimately a form of spectator being, as an opprobrium-configured (so morally relevant), physiological exercise of anthropological individuality that in fact might very well be understood as inexorable in regards to sedentary experience itself; for the problem of a necessary rational sphere of the socially congruent is, once again, dependent on the impetus of physiological individuality that eventually must make physiological use of culturally rational development itself, as what could be understood as permanent need to restore myth to positivist cultural contexts.

Naturally, such a restoration of the mythological takes place on the fringes or outside altogether of rational understanding—specifically, in a physiologically aesthetic, subcultural realm of sensory invigoration, often so subtle that is seldom rationally approached at all—except for professionals of the image (including writers or other artists) or by individuals and organizations in fields in which the culturally rational self is object of physiological and behaviorist tactics of persuasion, pressure and conditioning.

In regards to sedentary experience, the physiological but rationally opaque reality of individuals and their dependence on the group, becomes a physiological and physiologically sensory necessity of the impression itself, as a subcultural adjacency to the socially congruent—but that, in the structurally mutual interdependence between both, is only fleetingly noticeable, really in the influence of one on the other.

And thus the argument also can be made that, in regards to non-sedentary, human experience, in which physical movement is imbricate with need itself and the group’s ability to achieve states of comfort, a need for the rational is consequentially less—whereas sedentary cultural spaces, as of agriculture, however, exploit human sensory physiology to cater to the same, underlying physiological reality: the physiological, bodily origin and circumstances of the socially congruent becomes, in this sense, a resource.

 

 

 

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