How can one lay claim to a world of real beings that exist apart from illusory beings of a subjective world of perception? It isn’t such a big leap to admit that there exist things beyond or regardless of our experiencing them. Yet I would contend this is a leap nonetheless: only because when writing and talking, making claims and arguments, and residing in the mode of language so familiar to us we are trying to retrieve these things knowing full well we cannot possess them. One can have knowledge of objects’ powers and movements by way of various models, formulas, statements, etc. most successfully via scientific experiment but the gap persists.
To ask a Kantian critical-philosophical question: are the conditions for the possibility of this gap due to centrality of the words ’being’ and maybe even ’world’ which are supposed to evoke something transcental – that is, more than objects referred to by a symbols? And to follow it up with a Deleuzian question: is it enough to emphasize becoming, process, and motion (even in a *given* locale and time) to get rid of the reduction toward a central being or a totalizing, metaphysical *presence*?
Reversing the transcendental character resulting from the meditation of being into an immanent becoming a la Gilles Deleuze allows the focus to be on relation, motion, and energy (his work is very energizing indeed) in a way that brings a physical insight into the symbols and images without ever exhausting it through them. We must pay attention to ontology; beings can be categorized this way or that, distinguished from one another in type, position, etc. so that a wide variety of beliefs end up competing against each other. Such is the power of being: it can come to *stand for*, *represent*, *signify*, (one could go on) any number of diverse objects that exist apart from each other. Corporeal objects existing independently in a certain kind of beyond that our language cannot touch in the way that a handshake can: our language all the more intensified in our frustration.
To write of becoming, the processes and flows of matter/energy well and with a provocative style helps diminish the domineering aspect of continually referring to a singularized being. It is not enough to write or speak of a plurality of beings for they could all still be organized around a central being or, even worse, a single being could become equal with a world. It is here that *uni*verse becomes problematic. To pass over the gap of world and thing, to posit a word like ’universe’ or ’nature’ that needs explaining – an explaining that does something more basic and fundamental than “ordinary”, non-scientific coping with surrounding things – ignores the difference necessitated by having and using language. We are caught up in creating an ever more complex web of relations and divergences from the concepts inherited in trying to go from symbols – all of which we know to be illusory – to real ones (which is no less an act than any other).
But we still go along with realism and naturalism debates and take positions for and against with that pool of concepts growing wider. Sometimes foregoing such a positioning opens up other avenues. Sometimes the game is fixed.
There is something beyond the wordplay, the fictions we employ and tell each other. But as soon as I write or say the word “something” it explodes into a war of critique with icons, alliances, and beliefs. I often wonder how Heidegger could generate all those words.