100 x 1500mm (LxWxH)
SCHIZOPHRENIC TELEOLOGY: By Joshua Webb
Schizophrenic Teleology is the philosophical study of design and purpose, pertaining to the meta-systems
used in the construction of grand-narratives.15 This field of exploration questions the reliability of any deterministic
and reductionist grand-narrative schema by means of expanding the idea of unified final purpose, beyond its
inherent fatalism. As a school of thought, Schizophrenic Teleology suggests that both our tools and the material
investigated in the pursuit of final purpose are characterized by perceptual abnormalities. These abnormalities
cannot be trusted to uncover a reliable, final theory of purpose behind all design, ultimately suggesting that a fixed
end to purpose might be delusional.
Most, if not all, teleological systems, e.g. grand-narratives, fall victim to an inherent determinism that exists within
the reductionist strategies to develop a unified theory of purpose. A more realist consideration of the teleological
quandary would allow for an interchangeable, multifaceted and de-centred poiesis; a continuously evolving synthesis
of fi nality. This teleological methodology however is problematic as one is now faced with an inevitably elusive
synthesis, one which has no value in the here and now. This is perhaps postmodernism's inherent flaw, a totalising
world story constructed from a multiplicity of potential grand-narratives. Within all multiple narrative schemes the
inherent value of each story is weakened to support the absolute grand-narrative of the multi-narrative. As a result,
the value of each story becomes identical, creating an equilibrium that diminishes the current hierarchical social
contracts that are used to maintain the established structure of civilized society. The elements of these social
contracts, infrastructure, structure and superstructure, keep the world turning – but at what cost?16 The hidden
price of ideology is its entrapment; it is impossible to see the outside once inside these prison walls. A consequence
of this ideological blindness is the aggressive propagation of a single and dominant idea; a super-ideology, which
becomes dangerous because its survival must engulf all competing philosophy. The growth of super-ideologies,
religion, science and ultimately capital, requires them to destroy all other systems, i.e. to systematically destroy
… every specific body strives to become master over all space and to extend its force (its will to power) and
to thrust back all that resists its extension. But it continually encounters similar efforts on the part of other
bodies and ends by coming to an arrangement ("union") with those of them that are suffi ciently related to it:
thus they then conspire together for power. And the process goes on.
(Cybulska 2000 p571 )
Lurking in the shadows of the imperial trinity of religion, science and capital, is the philosophical evolution of Man,
an evolution seeking a finalizing theory of purpose, the 'point' of existence.17 Within the concept of 'final purpose',
we might locate the motives behind super-ideologies' hegemonic nature. The very survival of these super-ideologies
depends on the evolutionary production cycle of "the will to will".
Because the will to will absolutely denies every goal and only admits goals as a means to outwit itself
wilfully and to make room for its game, the will to will may not appear as that anarchy of catastrophes
that it really is. However, if it wants to assert itself in beings, it must legitimate itself. The will to will
invents here the talk about 'mission'. Mission is not sought with regards to anything original and its
preservation, but rather as the goal from the stand point of fate, thus justifying the will to will.
Martin Heidegger (1889-1976) (Vesely 2006 p285)
The cycle to reproduce itself endlessly within its own game is the reason that Heidegger's will has no final purpose
outside itself. It is only through 'mission' that the transformation of a will to 'X' can derive the essence, the purpose
behind the holy trinity: religion, science and capital. Some notable missions for final purpose within the will to 'X'
include the will to God (St. Austin (354 – 430)), the primordial will to live (Arthur Schopenhauer (1788 –1860)), the
will to power (Friedrich Nietzsche (1844 –1900)), the will to pleasure (also known as Sigmund Freud's (1856 –1939)
pleasure principle), the will to freedom (Simone de Beauvoir (1908 –1986)), the will to meaning (Victor Frankl's
(1905-1997) concept of Logotherapy) and the controversial postmodern will to nothing. Although Schizophrenic
Teleology denies a principle will to 'X', it is interesting to note the current dominance of the will to power within the
structures of technology and capital in the 21st century.
15 Teleology is the philosophical study of design and purpose. A teleological system is one that suggests that all phenomena is designed or directed to ward a single final purpose which is absolute and true.
16 Behavioural Infrastructure: a society's relations to the environment, which includes behavioural modes of production and reproduction (material relations).
Behavioural Structure: the domestic and political economies of a society (social relations).
Behavioural Superstructure: the symbolic and ideational aspects of a society, e.g. the arts, rituals, sports and games, and science (symbolic and ideational
Mental Superstructure: conscious and unconscious cognitive goals, categories, rules, plans, values, philosophies, and beliefs (meaningful or ideological relations).
17 'POINT' OF Existence - Existing POINT: Any phenomena's (subject, object or other) presence in objective reality (space, time) represents the default state… to exist.
This default Existing Point is the origin from which the subject can act. Through action the subject can move from merely existing to the Point of Existence - BEING.
The act represents life, the journey that endows the Point of Existence as the meaning, purpose or value of life.