Friedrich Nietzsche's transvaluation of all values (Umwertung Aller Werte), Martin Heidegger's destruction (Destruktion) and Jacques Derrida's deconstructionism. Transpositions both undertake critical analyses and transform obsolete structures. 

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'What is a Transposition?' or, rather,  

'What is Trans-posed by what 

and Trans-poses what else 

and to what extent?'

Beyond Essentialism

The question 'what is a transposition?' is, looked from the mildest effects it exerts, deterministic and, looked from its mightiest, highly misleading. We must note that by employing the verb to be, the query is posed in absolute, essentialist terms. (The verb to be, no doubt, essentializes.) 

This means that perhaps the first move to undertake should consist in eschewing the constraining formulation and rephrasing the starting query in more amicable terms for the post-ecocidally intellectual metamorphosis we want to endeavour. In this light, we may venture: 'What does a transposition entail?' This latter question, to be sure, stops short of pigeonholing us in ontology. 

Yet we immediately detect a second ideological peril: the singular form.  

Beyond the Singular Form

In ontology the acceptance of the singular form renders one to sanction the fact that for all the plurality that you may embrace and tolerate in transitory realms, ultimately this variety reverts back to one. Namely, by sanctioning the singular form one has to endorse not only monism but a dualism whereby there is a transitory and an ultimately definitive dimension, which renders the former irrelevant and fully subject to the latter. 

All these constructs not being sufficiently pernicious in relation to the marvelous oikos that we humans inhabit hand-in-hand with the seas, the fox, the rain, the rocks, rosemary, etc (namely, all the loci standi), that the singular form further conveys the image that autarky is the starting basis for life, and, for that matter, philosophying. To take to bits this presupposition, we had better further modify the initial query and agree to such interrogative sentence: 'What do transpositions entail?'

A Matter of Urgent Convenience 

The answer to the previous question may equally serve as the reason that sustains this question weaving post-ecocidal cultures of transpositions is a consistent task to the core. 

At any rate, transpositions both entail and are the result of adopting a convenient slant in order to achieve the following goals: 

1. taking stock and analyzing our markedly ecocidal contemporaneity; 

2. directing chiefly Western/ized tread towards a post-ecocidal era by providing novel metaphors in relation to the way we make sense of the world (providing a distinctive perspective from the ones dominating now philosophy, science and monotheistic religions); 

3. engaging the advanced metaphors cognitively.

Relations and Politics

In a nutshell, transpositions are not; rather, they transpose. This means that they direct our attention to the relations established among different forms of life where 'life' is not defined on the basis of the existence of carbon. For it is in these relations where the ecocidal politics become apparent. Hence the relevant questions to raise in relation to the post-ecocidal cultures of transpositions are the following: 'what is trans-posed by what and trans-poses what else and to what extent?' 


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Transposition qua its Own Acknowledgement: 

From Thing-in-itself into Qualitative Engagement

Realists in the Western tradition refer to things and a fortiori the thing-in-itself (Ding-an-sich). This idea of the thing-in-itself conveys and image of a 'world' that falls apart as all entities go their own way. By contrast, once you veer the perspective towards interpenetration and relations, you realize that what is at stake is the quality; the extent to which self-realization, to convey it in Maslow's terms, or the direct engagement of immanence to convey it in mine, is possible within the mesh of relations. 

Transpositions, when activated simultaneously, allow for the monitoring of this qualitative activity. 


Transposition qua Extent of Quality: 

From Something/Nothing 

into Transposing to Some Degree

Western metaphysics addresses the question 'why is there something rather than nothing?' (e.g. Martin Heidegger in What is Metaphysics?). Since the query dichotomizes, it appears as a position. We may indeed claim that this questioning emerges from a highly disembodying and decontextualizing approach. 

Contrastingly, the transposition is rooted in a highly embodying and contextualizing ethos. This means that, to start with, there are no transpositions or positions in absolute terms. Rather, everything is a trans-position to some degree. There are no rigid categories such as fully 'something' or fully 'nothing'. Rather, everything occupies a specific point in the trans-position continuum. The 'transposition' pole of this continuum denotes transitivity, connectivity, the existence of relations in relation to the oikos in the most extensive meaning of the latter, that is, as 'household' or 'habitat' of all loci standi or places of secure stay. These in turn transpose the monolithic 'nature/culture' divide. On the other hand, the 'position' end of the trans-position continuum indicates separation, discontinuity, detachment, the rupture of links in relation to the oikos also in the most extensive meaning of the latter, that is, as 'household' or 'habitat' of all loci standi.  

When 'something' transposes to a high degree it gains an entity, personality, distinction of its own. By contrast, when 'something' transposes to a low degree, its identity is constrained by the identity of other (trans-)positions. Let us illustrate this assertion with an example. If I let a cherry tree grow in its habitat, that is, rooted in soil, watered manually or with the annual rainfall duly purged or left to wild growing, this cherry tree emerges as a transposition: it enjoys healthy relations with other transpositions such as unpolluted water, soil and and atmosphere. Contrastingly, if I surround this cherry tree by positions, that is, contaminating elements such as polluted water, soil and atmosphere the transitivities of, connectivities within, the oikos are interrupted and death as opposed to vibrant life is rife.   

 Transposition qua Circulation: 

From Foundations 

into Transitivities

One of the quests of Western metaphysics is the search for foundations (archai). The transpositional perspective, contrastingly, claims that the religantes ('kosmos') is self-sustaining precisely on the grounds that each transposition respects the other. It follows that what matters are not the foundations but the transitivities, the fact that all transpositions be able to engage their immanence immediately by virtue of the extant connectivities. 

To illustrate it with an example: it doesn't matter whether the foundations of a cherry tree are the roots or not. What matters is that this cherry tree be well connected with minerals, water and carbon dioxide.    

Transposition qua Analytics: 

From Truth into Fictions

A trait that defines Western metaphysics is the search for truth, as Friedrich Nietzsche alerts us to. The cultures of transpositions state that the only 'truth' is the freedom to create one's own fictions as one engages immanence directly, namely, by way of loci standi and free of the interference of instrumenta movendi. Philosophy, therefore, turns into an analytics as opposed to an onto-logy or science of being. What is at stake, we repeat, is 'what is trans-posed by what and trans-poses what else and to what extent?'