The function of the intellect is to preside over actions. Now, in action, it is the result that interests us; the means matter little provided the end is attained. Thence it comes that we are altogether bent on the end to be realized, generally trusting ourselves to it in order that the idea may become an act; and thence it comes also that only the goal where our activity will rest is pictured explicitly to our mind: the movements constituting the action itself either elude our consciousness or reach it only confusedly. Let us consider a very simple act, like that of lifting the arm. Where should we be if we had to imagine beforehand all the elementary contractions and tensions this act involves, or even to perceive them, one by one, as they are accomplished? But the mind is carried immediately to the end, that is to say, to the schematic and simplified vision of the act supposed accomplished. Then, if no antagonistic idea neutralizes the effect of the first idea, the appropriate movements come of themselves to fill out the plan, drawn in some way by the void of its gaps. The intellect, then, only represents to the activity ends to attain, that is to say, points of rest. And, from one end attained to another end attained, from one rest to another rest, our activity is carried by a series of leaps, during which our consciousness is turned away as much as possible from the movement going on, to regard only the anticipated image of the movement accomplished. Continue reading “εἶδος”



Life is of the psychological order, and it is of the essence of the psychical to enfold a confused plurality of interpenetrating terms. In space, and in space only, is distinct multiplicity possible: a point is absolutely external to another point. But pure and empty unity, also, is met with only in space; it is that of a mathematical point. Abstract unity and abstract multiplicity are determinations of space or categories of the understanding, whichever we will, spatiality and intellectuality being molded on each other. But what is of psychical nature cannot entirely correspond with space, nor enter perfectly into the categories of the understanding.

Is my own person, at a given moment, one or manifold? If I declare it one, inner voices arise and protest—those of the sensations, feelings, ideas, among which my individuality is distributed. But, if I make it distinctly manifold, my consciousness rebels quite as strongly; it affirms that my sensations, my feelings, my thoughts are abstractions which I effect on myself, and that each of my states implies all the others. I am then (we must adopt the language of the understanding, since only the understanding has a language) a unity that is multiple and a multiplicity that is one; but unity and multiplicity are only views of my personality taken by an understanding that directs its categories at me; I enter neither into one nor into the other nor into both at once, although both, united, may give a fair imitation of the mutual interpenetration and continuity that I find at the base of my own self. Such is my inner life, and such also is life in general. While, in its contact with matter, life is comparable to an impulsion or an impetus, regarded in itself it is an immensity of potentiality, a mutual encroachment of thousands and thousands of tendencies which nevertheless are “thousands and thousands” only when once regarded as outside of each other, that is, when spatialized. Contact with matter is what determines this dissociation. Matter divides actually what was but potentially manifold; and, in this sense, individuation is in part the work of matter, in part the result of life’s own inclination. Continue reading “BERGSON ON LANGUAGE AND CONSCIOUSNESS IN EVOLUTION”


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Throughout the Daodejing there is a sustained suspicion of language.  Chad Hansen has even characterised this text as being fundamentally “anti-language.”  In describing the evolution of Daoism, Hansen suggests that “Since language is an instrument of social control, we should avoid it – and everything that goes with it.”  One point that Hansen is making here is well taken: “Trained discriminations are not a constantly reliable guide to behaviour.  Culturally motivated preferences based on those distinctions are, on the whole, unreliable.  And they control us in insidious, unnatural ways.”  But it might be a case of throwing out the baby with the befouled bathwater to extrapolate from the entirely reasonable claim about Laozi’s Daoism that “as anarchy, it rebels not only against political authority, but all social authority” and then to infer that this means “the way to remove the authority of society totally from your life is to remove language.”

While we might find a palpable irony in one of the world’s literary classics offering a critique of the language in which it is written, it is undeniably the case that a major theme of the Daodejing is that an uncritical use of language can lull us into a distorted understanding of the nature of the world in which we live.  That said, language also has an important function for Daoists who rely heavily upon oral transmission to pass on their ideas to subsequent generations.  Broadly speaking, in the absence of the divorce between philosophy and rhetoric that occurred in classical Greece, there is an appreciation in the classical Chinese tradition of performative and perlocutionary power of language that not only describes a word, but more importantly, commands a desired world into being.  The Daodejing is not an exception to this sensibility.

What then is the Daoist reticence in the use of language?  The Daodejing is not a discursive, expository Aristotelian treatise that, in a linear and sequential way, sets out to explain the way the world is.  Rather, it is a deliberately collated and edited collage of largely rhymed wisdom literature that was drifting about in the early Chinese tradition.  Michael LaFargue offers an alternative reading strategy for the Daodejing in suggesting that, rather than anticipating some literal, univocal interpretation for each passage, we ought to search the text empathetically for the point that it is trying to make relative to concrete life situations.  After all, even though empirically the claim that “a watched pot never boils” is demonstrably false, that does not diminish the saying’s psychological insight for those people who are given to watching pots.

The philosophical problem that provokes the Daoist mistrust of language lies in the possibility that a misunderstanding of the nature of language has the potential to promote the worst misconceptions about the flux and flow of experience in which we live our lives.  There is an obvious tension between the unrelenting processual nature of experience and the function of language to separate out, isolate and arrest elements within it.  To the extent that it is the nature of language to arrest the process of change and discipline it into a coherent, predictable order, there is the likelihood that an uncritical application of language might persuade us that our world is of a more stable and necessary character that it really is.

The assumption, for example, that there is a literal language behind the metaphorical can introduce notions of permanence, necessity, and objectivity into our worldview that can have deleterious consequences.  Corollary to such notions are dualistic categories, such as reality and appearance, right and wrong, good and evil, true and false, reason and rhetoric, that encourage a finality and thus a kind of dogmatism in our judgements about the world.  Such assumptions in parsing our experience lead to the exclusionary prejudices familiar in foundational ways of thinking.

Of course, the alternative to this “myth of the given” foundationalism is not its twin: a divisive and intolerant relativism that promises a different yet equally final judgement for each discrete person or community.  In the Daoist processual worldview, there are not the gaps in experience that would permit either an exclusive foundationalism or an equally exclusive relativism.  The ethos of the world is not a given, but an ecological achievement that is increased or diminished by human participation and behaviour.  Morality, then, is an ongoing negotiation in which some consensual and thus appropriate good can be produced by considering the needs and possible contributions of all things concerned.

Roger T. Ames and David L. Hall, A Philosophical translation of the Daodejing: Making This Life Significant.



Thinking cuts furrows into the soil of being.  (Heidegger)

Where can I find a man who has forgotten words, so I can talk with him?  (Zhuangzi)



To say we have gone further down the rabbit hole the past few years is to measure the present against some vision of normality.  It certainly seems as though there is some level of absurdity underpinning events within the modern global culture.  Metrics tell us we have never been better off, whilst other metrics tell us we are on the brink of catastrophe.  It is within this context that I have been trying to make some sense of what the hell is going on, for some time now but with an earnest over the past few years.  This has lead me down several rabbit holes, forcing me to confront my own vision of normality.  This year I have read several profound books which have helped me further clarify what I think might describe how things have come to be the way they are.  It is not a case of what we think, but how.  This is such a simple statement to make, but a  much harder one to fully comprehend the significance of.

I started this year by reading Iain McGilchrist’s The Master and his Emissary and everything fell into place.  Building on and clarifying an intuition that had been growing, this book set the tone for what I would read and think about this year.  McGilchrist says, “certainty is the greatest of all illusions: whatever kind of fundamentalism it may underwrite, that of religion or of science, it is what the ancients meant by hubris. The only certainty, it seems to me, is that those who believe they are certainly right are certainly wrong,” adding that, “none of us actually lives as though there were no truth. Our problem is more with the notion of a single, unchanging truth.”  And this, it seems to me, is where we are at today.  Politics aside, no one seems to have illustrated this global predicament more this year than Jordan Peterson.  I read Maps of Meaning after The Master and his Emissary, at the suggestion that Peterson’s ideas mapped somewhat onto McGilchrist’s.  It is perhaps this that has occupied my academic enquiry the most this year.

The other two books that most occupied me this year were Charles Eisenstein’s Sacred Economics and George Lakoff and Mark Johnson’s Philosophy in the Flesh.  Whilst quite different to McGilchrist and Peterson, I have found a common thread underpinning these four books, illuminated along the way by returning to Heraclitus, and a new (to me) philosophical translation of the Daodejing by Roger T. Ames and David L. Hall.  The implications of this leave no aspect of ourselves and our relationships with each other and our environment untouched, and an appreciation of which could lead the way to a more harmonious way of life.  Eisenstein says:


Under the sway of dualism, we have essentially sought to divide the world into two parts, one infinite and the other finite, and then to live wholly in the latter which, because it is finite, is amenable to control.  Our lordship over nature is at heart an egregious self-deception, because its first step is to attempt nature’s precipitous reduction, which is equally a reduction of life, a reduction of experience, a reduction of feeling, and a reduction of being: a true Faustian exchange of the infinite for the finite.  This reduction comes in many guises and goes by many names. It is the domestication of the wild; it is the measuring and quantification of nature; it is the conversion of cultural, natural, social, and spiritual wealth into money. Because it is a reduction of life, violence is its inevitable accompaniment; hence the rising crescendo of violence that has bled our civilisation for thousands of years and approaches its feverish apogee as we conclude the present wholesale destruction of entire species, oceans, ecosystems, languages, cultures, and peoples.


What follows is my analysis of a way of thinking that has been influenced this year by these books.  A few disclaimers:  I have done my best to eschew the ‘poeticism’ of my previous years in review and write as clearly and succinctly as possible.  It is of course impossible and pointless for me to summarise large academic texts, so I would refer you to the books themselves for the full extrapolation.  Rather, I have taken sections from each to build up a picture of how various seemingly different ideas are implicitly interlinked.  Despite my intentions, this is not an academic essay and therefore I am well aware that, whilst I have tried hard not to, I may seem to contradict myself in places and to use some terminology confusingly.  My hope is that, if you are interested in thinking about the world, you may want to engage with these ideas in constructive discussion.  I certainly would not confess to having things figured out, but I feel comfortable, perhaps for the first time in my life, with my narrative.


Adam John Miller
20th December 2018



Image result for jill bolte taylor

When I lost [the] left hemisphere [of my brain] and its language centers, I also lost the clock that would break my moments into consecutive brief instances. Instead of having my moments prematurely stunted, they became open-ended, and I felt no rush to do anything. Like walking along the beach, or just hanging out in the beauty of nature, I shifted from the doing-consciousness of my left brain to the being consciousness of my right brain. I morphed from feeling small and isolated to feeling enormous and expansive. I stopped thinking in language and shifted to taking new pictures of what was going on in the present moment. I was not capable of deliberating about past or future-related ideas because those cells were incapacitated. All I could perceive was right here, right now, and it was beautiful.

My entire self-concept shifted as I no longer perceived myself as a single, a solid, an entity with boundaries that separated me from the entities around me. I understood that at the most elementary level, I am a fluid. Of course I am a fluid! Everything around us, about us, among us, within us, and between us is made up of atoms and molecules vibrating in space. Although the ego center of our language center prefers defining our self as individual and solid, most of us are aware that we are made up of trillions of cells, gallons of water, and ultimately everything about us exists in a constant and dynamic state of activity. My left hemisphere had been trained to perceive myself as a solid, separate from others.

Now, released from that restrictive circuitry, my right hemisphere relished in its attachment to the eternal flow. I was no longer isolated and alone. My soul was as big as the universe and frolicked with glee in a boundless sea. For many of us, thinking about ourselves as fluid, or with souls as big as the universe, connected to the energy flow of all that is, slips us out just beyond our comfort zone. But without the judgment of my left brain saying that I am a solid, my perception of myself returned to this natural state of fluidity. Clearly, we are each trillions upon trillions of particles in soft vibration. We exist as fluid-filled sacs in a fluid world where everything exists in motion. Different entities are composed of different densities of molecules but ultimately every pixel is made up of electrons, protons, and neutrons performing a delicate dance. Every pixel, including every iota of you and me, and every pixel of space seemingly in between, is atomic matter and energy. My eyes could no longer perceive things as things that were separate from one another. Instead, the energy of everything blended together. My visual processing was no longer normal.

I was consciously alert and my perception was that I was in the flow. Everything in my visual world blended together, and with every pixel radiating energy we all flowed en masse, together as one. It was impossible for me to distinguish the physical boundaries between objects because everything radiated with similar energy. It’s probably comparable to when people take off their glasses or put eye drops into their eyes – the edges become softer. In this state of mind, I could not perceive three dimensionally. Nothing stood out as being closer or farther away. If there was a person standing in a doorway, I could not distinguish their presence until they moved. It took activity for me to know that I should pay special attention to any particular patch of molecules. In addition, color did not register to my brain as color. I simply couldn’t distinguish it. Prior to this morning when I had experienced myself as a solid, I had possessed the ability to experience loss – either physical loss via death or injury, or emotional loss through heartache. But in this shifted perception, it was impossible for me to perceive either physical or emotional loss because I was not capable of experiencing separation or individuality. Despite my neurological trauma, an unforgettable sense of peace pervaded my entire being and I felt calm.

Although I rejoiced in my perception of connection to all that is, I shuddered at the awareness that I was no longer a normal human being. How on earth would I exist as a member of the human race with this heightened perception that we are each a part of it all, and that the life force energy within each of us contains the power of the universe? How could I fit in with our society when I walk the earth with no fear? I was, by anyone’s standard, no longer normal. In my own unique way, I had become severely mentally ill. And I must say, there was both freedom and challenge for me in recognizing that our perception of the external world, and our relationship to it, is a product of our neurological circuitry. For all those years of my life, I really had been a figment of my own imagination!

When the time keeper in my left hemisphere shut down, the natural temporal cadence of my life s-l-o-w-e-d to the pace of a snail. As my perception of time shifted, I fell out of sync with the beehive that bustled around me. My consciousness drifted into a time warp, rendering me incapable of communicating or functioning at either the accustomed or acceptable pace of social exchange. I now existed in a world between worlds. I could no longer relate to people outside of me, and yet my life had not been extinguished. I was not only an oddity to those around me, but on the inside, I was an oddity to myself. I felt so detached from my ability to move my body with any oomph that I truly believed I would never be able to get this collection of cells to perform again. Wasn’t it interesting that although I could not walk or talk, understand language, read or write, or even roll my body over, I knew that I was okay? The now off-line intellectual mind of my left hemisphere no longer inhibited my innate awareness that I was the miraculous power of life. I knew I was different now – but never once did my right mind indicate that I was “less than” what I had been before. I was simply a being of light radiating life into the world. Regardless of whether or not I had a body or brain that could connect me to the world of others, I saw myself as a cellular masterpiece. In the absence of my left hemisphere’s negative judgment, I perceived myself as perfect, whole, and beautiful just the way I was.

Jill Bolte Taylor, My Stroke of Insight: A Brain Scientist’s Personal Journey
Read the whole book here.


We experience objects as colored in themselves, even though it is now known that they are not. The neural system responsible for the internal structure of our color categories also creates for us the experience of color.

We experience space as structured by image schemas (as having bounded regions, paths, centers and peripheries, objects with fronts and backs, regions above, below, and beside things). Yet we now know that space in itself has no such structure. The topographic maps of the visual field, the orientation-sensitive cells, and other highly structured neural systems in our brains not only create image-schematic concepts for us but also create the experience of space as structured according those image schemas.

We experience time in terms of motion and resources, even though neither of those is inherent in time itself. Our metaphors for conceptualizing time in terms of motion not only create a way to comprehend and reason about time in terms of motion but also lead us to experience time as flowing by, or ourselves as moving with respect to time.

We experience the imbalance of an unrighted wrong. Yet the notion of justice as Balance is not part of an objective universe. The Moral Accounting metaphor not only provides us a way to conceptualize justice in terms of balance but permits us to experience unrighted wrongs as imbalance and the righting of wrongs as recovery of balance.

Our experience of the world is not separate from our conceptualization of the world. Indeed, in many cases (by no means all!), the same hidden mechanisms that characterize our unconscious system of concepts also play a central role in creating our experience. This does not mean that all experience is conceptual (far from it!); nor does it mean that all concepts are created by hidden mechanisms that shape experience. However, there is an extensive and important overlap between those mechanisms that shape our concepts and those that shape our experience.

There is an extremely important consequence of this. For the most part, it is our hidden conceptual mechanisms, including image schemas, metaphors, and other embodied imaginative structures, that make it possible for us to experience things the way we do. In other words, our cognitive unconscious plays a central role not only in conceptualization but in creating our world as we experience it. It was an important empirical discovery that this is true, and it is an equally important area for future research to discover just how extensive this phenomenon is.

We have evolved so that the hidden mechanisms of meaning produce a global experience for us that allows us to function well in the world. Our preponderance of commonplace basic experiences-with basic-level objects, basic spatial relations, basic colors, and basic actions leads us to the commonsense theory of meaning and truth, that the world really, objectively is as we experience it and conceptualize it to be. As we have seen, the commonsense theory works very well in ordinary simple cases precisely because of the nature of our embodiment and our imaginative capacities. It fails in cases where there are conflicting conceptualizations or worldviews, and such cases are quite common.

Because the mechanisms of conceptualization are hidden from us, those mechanisms are not included in our commonplace understanding of truth. But truth for a language user, in fact, is relative to our hidden mechanisms of embodied understanding.

A person takes a sentence as “true” of a situation if what he or she understands the sentence as expressing accords with what he or she understands the situation to be.

What the classical correspondence theory of truth misses is the role of human beings in producing the human notion of truth. Truth doesn’t exist without (1) beings with minds who conceptualize situations and (2) a language conventionally used by those beings to express conceptualizations of situations. Those conceptualizations required to produce the very notion of truth are themselves produced by the hidden mechanisms of mind. To understand truth for a language user, one must make those mechanisms of conceptualization visible. That is one of the central enterprises of cognitive science and cognitive linguistics.

This becomes especially clear in the case of metaphorical thought. The embodied correspondence theory of truth for language users allows us to understand what we ordinarily mean by truth in cases where metaphorical thought or a particular framing is used to conceptualize a situation. As we saw, when we conceptualize time as a resource-and live by this metaphor-then we experience time as limited resource that can be wasted or saved or squandered or used wisely. If we conceptualize a situation in terms of Time As A Resource, then it might be true that I wasted a lot of your time or that you squander your time, even though time independent of the metaphor is not in itself a resource.

George Lakoff and Mark Johnson, Philosophy in the flesh : the embodied mind and its challenge to Western thought.