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Inside:The Sensed and the Un-Sensed

This page highlights some of the part inside the Sensed and the Unsensed. All material is copyrighted. price 35 Euro, order by internet/ 386 pages American Bookstore Amsterdam, click on the link above:


Introduction: To the Reader

To the Honorable Karl Popper: How Individual Body Experience is Civilized through the Funnel of Science and Rationality

Letter to Karl Gustaf Jung: The Shamans of the Internal World, or how Individual Bodies are turned inside out

To Ferdinand De Saussure: How General Linguistics lost its rudimentary quality of individual expression, and how the individual lost its body

Letter to Edward Sapir: The United States of America and How Individual Bodies have learned to breathe under water

Letter to Roland Barthes: How the Apotheosis of Individual Expression Is Reduced to a Discourse of Desolate Abandonment and how Individual Bodies are Tortured Through Exclusion

Letter to Jean Baudrillard: Oh status! Thy name is pathology! In which the individual body is believed to perceive the social coincidence as a well ordered hierarchy and in which uttering evil is perceived as crime

Letter to the Un‑Known Scientist


Jean Jaurès was a French Socialist leader and historian who was born in 1859, he was the founder of the Journal L'Humanité and a strong campaigner against extreme nationalism. In 1914 he was murdered by nationalists. His untimely death marked the beginning of an era which both formed and deformed European democracy. Jacques Brel wrote a song about Jourés as an homage to all defenders of humanistic values in the age of industrial revolution. Instead of the alleged progress, for Brel, the industrial revolution meant more of impoverishment, death to many, in the mines, on the fields of battle and absolute confinement of positioning. "It is hard to leave ones' enclave." Indeed, not just the enclave of social class, but also of nationalistic imprisonment. In Brel's view Jourés was murdered for leaving his enclave. To what does it all add up? Did the international social movement ever exist? And if so, why did it fail? The answers to these questions are less important as they seem. The social process does not reveal itself through its history, but through its actualization. Many people identify themselves with social aims not so much for the purpose of the political outcome, but for creating a protective niche in which their vulnerability hides behind ideology.


Science itself suffered a great deal of criticism upon its objectifying status. Scientist themselves however have been subjectified away, as instruments of objectivity. They too have become great names which with to identify. Virtual abstracts of their own bodies and of time. Social science is part of the same flow of culture, by which nationalities and industrial competition are constructed. It should not be a surprise that, unless with equal minds, discussions in social sciences increasingly resemble a "War of the Wor(l)ds". The question has become "who owns what piece of the social?" more than "what is social?" It might be naive never to suspect that it was about money and power in the first place. I, however, feel with my own body that individuals are not the subjects of industrial states, but of self-fulfilling providence. To see what the merits of this self-fulfilling providence has broad about, one has to return to the sources of all sources, which is the problem of induction and how individuals in the sciences have solved it at one time or another, and afterwards how their individual bodily experiences have been heavily ignored through scientific institutionalism.

(...) Introduction: To the Reader

The contemporary flow of scientific undertaking around the turn of the 20th century did not, or at least pretended not, to allow for speculation of any sort beyond the boundaries of scientific premises about the difference between fantasy and science. Fantasy became a fundamental part of science within the discipline of psychology. The dream could be analyzed as text, as an image of the mind referring to a psychological fantastic reality, which in essence might have been Freud’s greatest contribution to science (Freud:1984).The construction of an subconscious reality in turn supported the idea of the 'psychological concept' in developing linguistic theories, allowing the 'word' to become disconnected from the object of its name, or body, while simultaneously creating the notion of the 'arbitrariness of signs' in the work of Whitney and De Saussure (1966). From a cultural anthropological point of view, levels of culture and realities of knowledge where unfortunately supported by the theories of social Darwinists, which supported the theories of racial development in terms of knowledge skills. From within the natural sciences this process of ‘rationalizing the irrational’ was further conciliated by philosophers like Carl Popper (1972).
            Rationality as the greater good of scientific theory since then has dominated every view of individual perception and expression. Science entered it secondary age of enlightenment maintaining believes in ever higher and better levels of knowledge. Generalization and rationality became undeniably linked to both the 'quality' and 'quantity' of scientific theory the movement which firmly established modernity.
            Yet, simultaneously the result of this scientific quest for rationality brought about the disappearance of individual bodily experiences of both researcher and researched. As the testing of hypothesis became the center of scientific interest, the model for testing became more important than its referential reality.

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