My article with Carol about ftonosophy is about to come out. It presents ftonosophy in a script for a screen-dance. Characters involve Novarina, Ftonos, Lacan, Kakia, Maguy Marin, Ben Woodard, Plato and Duchamp. I've been thinking about friendship with wisdom to define the overall Stimmung of what we do. I do like friendship, but closeness to wisdom could yield to pride. Envy - and jealousy - is an antidote to pride. It corrodes pride: I'm nothing, I know nothing. I suppose envy is one of the many faces of friendship. It is a dazzling and unsettling form of love. I would say: beware of what you criticize because criticism opens your gates to whatever comes from the object of your criticism. This makes me think that philosophy should be closer to speculation: it is a form of amor fati - turn your gaze to the unknown. Now, envy doesn't require any intimacy. It is a love at a distance, for what is inaccessible and yet can be somehow seen from afar. It is not about criticizing others, but a constant state of instability and insecurity of one's own thoughts that seems a precondition for hospitality within thinking. Envy a wisdom that is unattainable and the openness of vistas would make any current position insufficient. Of course, it all depends on how we think wisdom is. In the text we say it is precarious, naughty, self-transforming, violent and elusive.
I´ve been wondering about whether we can formulate something about contingency along the lines of a principle of irreduction: aucune chose n´est par elle-même contingent ou necessaire . The principle asserts that necessity is always contingent on underlying fixed things: something is physically necessary (or contingent) given the fixed laws of nature, something is deontically contingent - allowed - or necessary - mandatory - given the fixed ethical rules (or laws of the land). Finally, something is logically necessary (or necessary simpliciter) given a fixed logic. The irreducible diversity of ethical rules, the absence of eternal laws of nature and the plurality of logical systems, if accepted, makes necessity relative to those parameters. An aggiornamento of Heraclitus would have that nothing is necessary comes what may. Surely, of couse, if there is no absolute necessity, there is no absolute contingency. We can then say that in a broader, more abstract level, things are up for grab...
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