So far myself and Freestone have thrown partially inchoate terms into ‘the world’. Or perhaps it would be more apt to say that we have conjured-up words that describe a new world; a world where the solid-world manifestation (and its neurotic workers and assimilation’s) is only one competing manifestation (against solipsism, aspects of phenomenology, idealism etc). So what do we have? We have neurotic subjects – not just neurotic in the psychological sense (a neurotic patient is aware of thought) but also in an ontological sense – whereby a subject is a site for various fleeting, contradictory concepts (….and nothing more?). Hence the neurotic subject is either a blabbering puppet of passing thoughts (what Nietzsche called the herd mentality), or they are players in a game; “I have got here through my thoughts so I must uphold them and spread their power” – the millionaire might say, or the religious thinker might say etc. The concept of ‘identity’ is a ruse which basically makes us maintain various concepts and draw them out to see how far they go (we are led to believe that we want this identity formation .. we say “this is who I am” etc.).
We also have this strange ephemeral description of assimilation; the concepts assimilate people to do and think certain things; we act in the name of a concept (‘the good’) and hence we are assimilated by the concept (we may even wish to die for it). For things to make ‘sense’, in the most rudimentary way, they must be assimilated into a meaning-use context or piece of equipment; a word in relation to another word, a movement in relation to a piece of dance etc.
A subject’s neurosis (a being aware of the irreducible facticity of thought) can further assimilate a larger domain; Van Gogh’s personal neurosis becomes assimilated within the post-impressionistic collective movement, becomes emulated, I wear a t-shirt with his painting on it etc. In short – a thought can become a culture if assimilated correctly.
Even if the neurosis does not become assimilated it will almost definitely still accrete. This concept (or ontological description if you will) exists thanks to Freestone. What this means to me is that information can become unbound from mental acts or behaviours and exist in a semi-active realm (being dormant or gushing forth). For example; a London tower is assimilated by people via meaning-use terms, but what can accrete might be the plastic cladding installed in the building; the information about the plastic cadding was known to a select few people (people might have known it was a dubious material) but its informational power remained ‘real’ (or actual if you will) and was disclosed at a moment when it A) showed itself , or , B) was tapped into by certain assimilations.
For me the pneuminous realm is precisely this commitment to informational structures instead of prioritising a certain manifestation (or its manner of ‘appearing’). For each manifestation the information is still there, forever mutable and absolute.
In other words – I cannot see why an accretion cannot be both a solipsistic auto-generation (like neurosis), the condition in which meaning-as-use objects remain tied to their use (a radiator may accrete radiator-ness) and … I don’t see why an accretion could not be an encounter with information hitherto undisclosed (‘the great outdoors’?).
When we add accretion to neurosis and assimilation we have the bricks and mortar that allows assimilation to happen. Before accretions existed we had assimilations working through predictable patterns or extrapolations (of cultures, peoples, language, etc) but with accretions the assimilation no longer takes its own course but meets all sorts of varieties of information through the assimilative journey. In short we have a kind of Hegelian process where an assimilation takes place yet the reality that it produces doubles on itself as the changing of information indexes itself back onto reality after the event (…and never fully leaves!!!!).