Finishing Latour's chapter in TST I am left unsatisfied as to what exactly constitutes a "second-order" integration of the plural modes. I get that his spectograph is akin to a kennilingual psychograph, taking into account the various lines, or in this case, modes. But with both Latour (at least in this chapter) and kennilingus, we must certainly do more than just compare and allow for each to have its own domain enactments. Granted kennilingus uses not just nonexclusion but unfoldment (and enfoldment) and enactment (see excerpt B) in his IMP. In the excerpt he says that unfoldment is one way to integrate paradigms in that some have more inclusive complexity than others, therefore are a qualitatively better paradigm overall.
But what if we take two equally infolded paradigms? They what second-order paradigm is the arbiter? Is there a holon of everything (assholon)? We know from IS that that arbiter is consciousness per se (CPS), the final arbiter of altitude in general for All. And we also know that CPS in kennlingus is interpreted-enacted through a Vedantic and Vedantic-influenced Vajrayanic metaphysical lens. But what about Latour, who doesn't buy into this kind of metaphysics. Yes, he is countenancing metaphysics in the article, even God, but I'm not getting a sense of his integration of the plural modes. Other than a metaphor about a musical composition as opposed to its elements-modes-notes.
And while I'm on Latour's independent modes, he said something on p. 331* that reminded me of our earlier discussion about the different systems in a human being suobstances in themselves requiring translation between each other.** But still, what integrates them into a systematic assemblage with its own endo-structure, as Bryant might say. And further, what integrates all systems into an inclusive frame called an integral philosophical meta-paradigm (IMP)?
Latour hints at this on 331 with "variation itself....difference differences even more differently." But aside from the music metaphor that is left hanging. Perhaps he is referencing something like differance, as I explored in this thread by comparing it to kennilingual CPS?
"These lens categories tap into some basic relationships that exist in the human experience of reality. Consequently, they show up within every attempt to understand, explain, or get some handle on the complexity that exists within and around us and between us and through us. I see them as coming out of some kind of morphological fault line in the Kosmos, windows that we create and which we are drawn to look through, proclivities that we innately possess as sentient beings who act and imagine" (my emphasis).
Here again, our bloody basic categories and/or image schemata (stigmata).
* Where Souriau talks of a human being composed of the independent modes of body, mind and spirit.
** P. 72: "In Luhmann's theory the 'human being' is not conceptualised as forming a systemic unity. Instead it has to be understood as a conglomerate of organic and psychic systems. The former consists of biochemical elements, the latter of thoughts. Both systems are operatively closed against each other: no system can contribute elements to the respectively other system. The systems are however structurally coupled; i.e. their respective structures are adjusted to each other in such a way as to allow mutual irritations" (9-10).