Can is able to, can is allowed to, can is know how to, and this has everything to do with what gets recorded. The history of DNA, for instance is not what was initially recorded or acknowledged by the Nobel committee, or passed down in other historiography, finding its way into textbooks and then taught as the truth and nothing but the truth. But we know witnesses lie. We know there are conspirators who lie or manipulate facts or with hold facts in trials. We know prosecutors have ignored information on purpose to get a conviction. We are a generation of liars with overlapping generations we could not have generated also joining in the chorus of lying. The Academy lies and lies and continues to lie about its lying; faculties of liars on the faculty of lying, deceiving. Everyone loves a game of hop-scotch with the Truth.
We know innocent men and women have been found guilty in court’s of law, and we know how much this has helped undermine our faith in Truth and our faith in reaching any truth. It has gone a long way in perpetuating a culture of doubt, a culture where doubt has become the highest form of wisdom, where instead of beginning with Socrates I know nothing, we conclude with it, leaving us with the belief that knowledge is impossible.
Do I have to be somebody, as when we say somebody as if everybody else might be nobody, in order to have the right to say what I do here? More questions? I could ask one after another continuing on and on in perpetuity, and depending how long I lived, this would determine how many questions I get to ask. We miss the point about time, about history; history is not exactly time, it is not what we think it is when we assume what we do about how it exists, the thing it is in our pre-thoughts. I am X, Y and Z, as well as A, B and C.
I am everyone everywhere all the time. I am no one; I am anyone you could imagine. When I tell my story, I am testifying. Testifying. I was testifying to my life, to my Self . . . I am in every way I communicate with others, communicate with myself, in my head, in the mirror, on the page. Why choose to tell non-fiction or fiction? The blankness of the page before me with pen in hand is exciting for me. I am filled with hope and anxious expectation.
Who am I to tell my tale, this tale, one told as I choose to tell it, herein without verse, without elaborate or conventionally accepted modes of conveying fiction? I like the word mode, from the French for style, for manner. Who do I have to be to tell a tale other than a teller; all speaking a way of telling something, no? But the tale, the story, what of this? Who does anyone need to be to believe that what he has to say he should say and not only say, but tell.
To say is intransitive; to tell is only transitive. What have I told you? What have I said about me that could let you know something you think you want to know, sometimes think you need to know–who needs to know anything about anyone anywhere at any time? We all want to know more than what is good for us to know, all of us wanting to find out what we should have better sense to inquire about; but the things we should know about, know more about, we are content to remain oblivious about.
If there is no Truth then all we have is the will to power. Remember, there are no longer any universals, so then there are no universal human rights, only the will to power. Why shouldn’t I get a gun and the shoot the fuck out of everyone at work? No, really; you have chopped down all the trees of Truth, of Universals, of Transcendent values; all we have left in the barren wilderness are stumps and the Devil to chase us without a place to hide.