simultaneously :
relation. /
we stand
we long
attraction is an invitation
much prettier than you thought
thinking the world
between relations and relations
it is clear:
…a great deal of time is spent explaining, predicting, and attempting to control
these models of others who move, perceive, plan, think, feel.
one feels justified in speaking of ‘society’,
‘common knowledge’.
…

No two entities of any kind can present themselves simultaneously to the mind – nor can so much as the same object present itself at different times – without presenting the idea of Relation. /

We stand in relation to one another. We long for the relationships that will change our vistas. Attraction is an invitation to an evanescent journey, to a new way of experiencing life or perceiving reality. /

One of the interesting things that happens if you look at your hand and consider it not as a number of bananas at the end of a sort of a flexible stick but as a nest of relations out there you will find that the object looks much prettier than you thought it looked. A part of the discovery of the beauty of the biological form is the discovery that in fact it is it put together of relations and not put together of parts. This means with a correction of our epistemology you might find the world was a great deal more beautiful than you thought that is was. Or might let in that fact of its being beauty, in a way that you were able of keeping it out by thinking that the world was made up of parts and wholes. Relations between relations and relations between relations¹ between relations. /

…‘intersubjective’ … highest, most reliable level of experiential reality.
As the term implies, this uppermost level arises through the corroboration of other thinking and knowing subjects. … It is clear: If one conceives of another thinking subject, one necessarily imputes to that other the properties and capabilities by which one characterises oneself as a subject. /

…a great deal of time is spent explaining, predicting, and attempting to control these ‘others’. That is to say, one now has populated one’s experiential field with models of others who move, perceive, plan, think, feel, and even philosophize, others to whom one imputes the kinds of concepts, schemes, and rules one has oneself abstracted from experience.
At this point, these models are thought to have some of the knowledge we ourselves have found viable in our own dealings with experience. Thus, when we make a prediction about how one of these others will behave in a given situation, the prediction is based on a particular piece of knowledge which we have imputed to that other. If, then, the other does what we predicted, we may say that the piece of knowledge was found to be viable not only in our own sphere of actions but also in that of the other. This bestows a second order of viability to the knowledge and the reasoning we assumed the other to have and act on.
…
It is obvious that this second-order viability, of which we can say with some justification that it reaches beyond the field of our individual experience into that of others, must play an important part in the stabilization and solidification of our experiential reality. It helps to create that inter-subjective level on which one is led to believe that concepts, schemes of action, goals, and ultimately feelings and emotions are shared by others and, therefore, more real than anything experienced by oneself. It is the level on which one feels justified in speaking of ‘confirmed facts’, of ‘society’, ‘social interaction’, and ‘common knowledge’.
…

Bentham, J (1770ff) Theory of Fictions / Anne Bogart, A Director Prepares / What is Epistemology? Audio Recording, Gregory Bateson Lecture, 1979, Esalen, Big Sur Tapes, CA / from Radical Constructivism by Ernst Von Glasersfeld, quoting Kant, 1781 / Radical Constructivism by Ernst Von Glasersfeld