Plan for videos

¶1. I want a general plan for future videos which (1) incorporates my various social media output loci (2) drives interactions between these.

¶2. Upcoming videos, as of now:

1. Confessions of a Notre Dame Senior
2. What is “misteramazing”?
3. A Critique of Internet Ideas
4. A Critique of Internet Reason
5. A Critique of Internet Culture

¶3. Now I want the second channel to consist in (1) exhortative material (2) self-assistive material.

¶4. I need to focus on market demand. We can adduce this severally. All demand is (1) downstream of pre-existent stimuli. These are almost always media of superior reach. These can be so (a) in common consciousness or (b) in historical importance. If the former, we mean all things which roughly fall under the sphere of “pedagogy.” If the latter, we mean all that roughly falls under the sphere of “exposure,” and “analysis.”

¶5. Now, if we are at work in promoting an idea, we can do so positively or negatively. A deconstruction of all positive media generally purports a “critical” lens, though it achieves nothing. It is parasitic on all positive media. Contrariwise, a positive exposition can all too easily fall into dogmatism and lose all possibilities of criticism. Now if I undertake a critical project, I must have positivity in the foreground as independent and thereby non-parasitic. Yet, I must incorporate explicit moments of self-criticism and criticism otherwise. Criticism must be the point of departure for a positive alternative. Here we are talking more of historical-analytical media than of common-pedagogical. Yet, even common-pedagogy must assume a critical point of departure, or a reason-why it ought to be undertaken - why anyone should care over and above “those who know.”

¶6. We must thus schematize motivations for the consumption of media. (1) Self-assistance and the conquering of goals. (2) self-edification of (a) the polarizing (b) the uncommon (c) the maligned (d) the mysterious (e) the unspoken. Each of these strikes consciousness and demands some assent - hereby consciousness wonders and wants to know, regardless of its epistemic status as regards the content of that which motivates it. We find in all cases that the motivation here is one of abstract consciousness, or individual consciousness in-between where that individual acts as such. In the consumption of the media, we see the self in a state of limbo, in a raw “cogito,” in which it wonders freely about its recent experiences, feelings, and fears. It can be brought into motivations by political (or social) consciousness, though such a work often takes, if only implicitly, abstract consciousness as its point of departure. All subcategories of (2) can roughly be predicated of with respect to the microcosm, mesocosm, and macrocosm. By microcosm, we mean the self-as-totality; by mesocosm, we mean society-as-totality; by macrocosm, we mean world-as-totality. Each, hereby, attempts to grasp each of the three moments of abstract consciousness in itself as necessarily constitutive of the raw “cogito” which enters into self-edification. Hereby, the syllogism of Me-Society-World is at the bottom of abstract consciousness, and is its universal point of departure. Thus all self-help is only an appeal to “Me,” all social criticism an appeal to “Society,” and all religious-political-historical-scientific material an appeal to “World.”

¶7. We must then have a final view towards the ends or consequences of the media in question. Purely pedagogically, assistance and edification, have ends in propositional knowledge and bodily knowledge - I know that this, X is Y, and I know that such and such is in such and such a way. Propositional knowledge is explicit as univocal, bodily implicit, intuitive, and thereby equivocal. With [[ @Aristotle ]], I can differentiate between theoretical, practical, and productive knowledges here. Bodily implicit knowledge generally corresponds to these, yet it is more fruitfully categorized by its unconscious, theurgical, and speculative aspects - speculative is to theory as theurgy is to practice and unconsciousness is to productivity.

¶8. Analyticity, however, is a matter of what is pressing and although it too can be divided according to a binary and a triad, we need not do so now, for analytics emerge in media res, and any enumeration thereof a priori will be merely pedagogical. For to be analytic is to be in the moment of analysis. To be pedagogical is to speak ex post facto about what is pre-given; analysis does not take anything as pre-given, however. Instead, it takes as constructively feasible this or that possibility and says, via a moment of pre-givenness, here is what we can see into it and thereby construct out of it - here is how it really is, according to such and such a method. We can therefore differentiate only between methods, qualitatively and quantitatively. Anything further is pedagogy. Analytic consequences thereby construct a reality by intervening into history.

strategic plan for videos:

1. downstream of pre-existent media (¶5)
   1. commonly, pedagogically
   2. historically, analytically
2. motivated by abstract consciousness (¶6)
   1. self-assistance
   2. self-edification (Me-Society-World)
      1. the polarizing
      2. the uncommon
      3. the maligned
      4. the mysterious
      5. the unspoken
3. Consequences (¶7)
   1. pure pedagogy (¶7)
      1. propositional-explicit knowledge
         1. theoretical
         2. practical
         3. productive
      2. bodily-implicit knowledge
         1. speculative
         2. theurgical
         3. unconscious
   2. pure analyticity (¶8)
      1. qualitative
      2. quantitative
      3. mixed methods