10/10 Conclusion: The absolute isn’t a distant “hyper-chaos” but the immanent, ever-becoming field of reality itself. Philosophy’s task? To think this dynamic, decentered world - no subject, no transcendent, just creative flux.
#Absolute #Immanence #PhilSky

9/10 Transcendence? A product of immanence. Consciousness, laws, even math emerge from material processes - not imposed from without. Ott’s “new metaphysics” embraces contingency as creative, not chaotic.
#Emergence #Contingency #Metaphysics #PhilSky

8/10 Science, in this view, isn’t discovering “dead matter” but tracing genealogies of the real - evolution, geology, cosmology as immanent processes, not external laws. The archifossil is a trace of this creative materiality.
#Science #Materialism #Genealogy #PhilSky

7/10 The essay critiques Meillassoux for missing this: his “hyper-chaos” still clings to a dualistic framework (subject/object, math/reality). Post-structuralism, by dissolving the subject, eliminates the gap - immanence is the absolute.
#SpeculativeRealism #Immanence #PhilSky

6/10 Deleuze/Guattari’s “body without organs” and “rhizome” push further: reality is a dynamic, self-organizing immanence - no center, no subject, just productive flows and assemblages.
#Immanence #Rhizome #NewMaterialism #PhilSky

5/10 For Foucault, the subject is a discursive effect - a product of power/knowledge, not a universal foundation. Derrida’s différance shows identity (even the “I”) is a fleeting trace, not a fixed origin.
#Genealogy #Différance #Subjectivity #PhilSky

4/10 The alternative? Post-structuralism’s radical decentering of the subject. Foucault, Derrida, and Deleuze/Guattari dissolve the “I” into historical, linguistic, and machinic processes - no stable “correlator” left.
#Foucault #Derrida #Deleuze #PostStructuralism #PhilSky

3/10 Enter the “archifossil”: scientific evidence (e.g., cosmic background radiation) proving a pre-human reality. Meillassoux uses it to challenge correlationism - but his solution (hyper-chaos) is a dead end.
#Meillassoux #Archifossil #SpeculativeRealism #PhilSky

2/10 Kant’s “Copernican Revolution” was actually a “Ptolemaic” recentering of the subject, trapping philosophy in a “correlationist” loop: we can only know reality as it appears to us, not “in itself.”
#Kant #Correlationism #Metaphysics #PhilSk

10/10 "Beat and Flux" isn’t just about music - it’s a call to rethink philosophy itself. What if truth isn’t in concepts, but in the vibration of bodies in a room? The club might be the future of thought. #PhilSky #SoundAsPhilosophy

9/10 Philosophy must join the dance. To understand flux, we can’t just theorize—we must resonate, let the beat move us, and accept that truth here is fleeting, embodied, and collective. #PhilosophyInAction

8/10 The beat is both illusion (order) and revelation (flux). It’s a paradoxical medium: stable enough to dance to, unstable enough to remind us that all order is temporary. #Dialectics #Temporality

7/10 Philosophy of sound can’t stop at theory. The public’s experience - the way bodies move, sync, and dissolve in rhythm - is where flux becomes real. The club is a lived epistemology. #AestheticExperience #SocialOntology

6/10 Here’s the twist: the beat’s unity is apophatic - it reveals by concealing. Like negative theology, it points to the flux through absence. The moment of fusion is also its disappearance. #ApophaticAesthetics #Ontology

5/10 Collective trance isn’t about losing the self - it’s about suspending difference. The beat dissolves boundaries: between bodies, between subject/object, between “me” and “we.” But this unity is fleeting, tied to the rhythm’s duration. #CollectiveEffervescence

4/10 Key move: the beat isn’t just sound—it’s a physical inscription. Subwoofers don’t just play music; they press air into bodies, syncing breath, pulse, and movement. The club becomes a site where ontology is lived. #EmbodiedCognition #Phenomenology