Return to Kant, Immanuel
The motive of all the attacks on man’s rational faculty—from any quarter, in any of the endless variations, under the verbal dust of all the murky volumes—is a single, hidden premise: the desire to exempt consciousness from the law of identity. The hallmark of a mystic is the savagely stubborn refusal to accept the fact that consciousness, like any other existent, possesses identity, that it is a faculty of a specific nature, functioning through specific means. While the advance of civilization has been eliminating one area of magic after another, the last stand of the believers in the miraculous consists of their frantic attempts to regard identity as the disqualifying element of consciousness.
The implicit, but unadmitted premise of the neo-mystics of modern philosophy, is the notion that only an ineffable consciousness can acquire a valid knowledge of reality, that “true” knowledge has to be causeless, i.e., acquired without any means of cognition.
The entire apparatus of Kant’s system, like a hippopotamus engaged in belly-dancing, goes through its gyrations while resting on a single point: that man’s knowledge is not valid because his consciousness possesses identity. . . .
This is a negation, not only of man’s consciousness, but of any consciousness, of consciousness as such, whether man’s, insect’s or God’s. (If one supposed the existence of God, the negation would still apply: either God perceives through no means whatever, in which case he possesses no identity—or he perceives by some divine means and no others, in which case his perception is not valid.) As Berkeley negated existence by claiming that “to be, is to be perceived,” so Kant negates consciousness by implying that to be perceived, is not to be. . . .
From primordial mysticism to this, its climax, the attack on man’s consciousness and particularly on his conceptual faculty has rested on the unchallenged premise that any knowledge acquired by a process of consciousness is necessarily subjective and cannot correspond to the facts of reality, since it is “processed knowledge.”
Make no mistake about the actual meaning of that premise: it is a revolt, not only against being conscious, but against being alive—since in fact, in reality, on earth, every aspect of being alive involves a process of self-sustaining and self-generated action. (This is an example of the fact that the revolt against identity is a revolt against existence. “The desire not to be anything, is the desire not to be.” Atlas Shrugged.)
All knowledge is processed knowledge—whether on the sensory, perceptual or conceptual level. An “unprocessed” knowledge would be a knowledge acquired without means of cognition. Consciousness . . . is not a passive state, but an active process. And more: the satisfaction of every need of a living organism requires an act of processing by that organism, be it the need of air, of food or of knowledge.