𝑻𝒉𝒆 𝑫𝒊𝒔𝒄𝒊𝒑𝒍𝒊𝒏𝒆 𝒐𝒇 𝑫𝒊𝒔-𝑰𝒏𝒕𝒆𝒈𝒓𝒂𝒕𝒊𝒐𝒏: 𝑷𝒉𝒊𝒍𝒐𝒔𝒐𝒑𝒉𝒚 𝑾𝒊𝒕𝒉𝒐𝒖𝒕 𝑹𝒆𝒅𝒆𝒎𝒑𝒕𝒊𝒐𝒏 [Essay]

The Discipline of Dis-Integration: Philosophy Without Redemption continues the Anti-Enlightenment project byformalizing Dis-Integrationism as both philosophical method and ethical practice. It begins amid the ruins of Enlightenment coherence—reason, agency, progress—and refuses the reflex of reconstruction. Where deconstructionrevealed instability within language, Dis-Integrationism inhabits that instability as lived condition. It is neither despair nor nihilism but a discipline of suspension: naming seams without pretending they are whole, sitting within fragmentation without manufacturing closure.This essay contrasts Dis-Integrationism with Derridean and post-structural approaches, rejecting both the modern appetite for synthesis and the postmodern addiction to novelty. It proposes instead an ethic of maintenance—care, reciprocity, and endurance—as the only honest response to a world that cannot be redeemed. The work is offered as an open inquiry rather than a conclusion: philosophy as the practice of remaining unfinished.Full Essay: https://doi.org/10.5281/zenodo.17281408Anti-Enlightenment Project: https://zenodo.org/communities/antienlightenment/

Modern institutions behave as if humans are sovereign choosers. This essay argues that "agency'' is not a discovered fact but a load-bearing fiction required by Enlightenment modernity to operate courts, markets, and liberal politics. Beginning from lived coercion rather than seminar metaphysics, the essay reframes agency as differential responsiveness shaped by material, temporal, relational, epistemic, somatic, and juridical conditions. A decolonial survey demonstrates that non-Western and subaltern traditions have long treated selfhood as relational, processual, or illusory, converging with contemporary critiques from neuroscience, phenomenology, and social theory. The proposal is not fatalism but a non-binary model of agency as gradient capacity—more or less responsiveness within constraints—supporting ethics of maintenance and politics of condition stewardship over retribution and moral theatre. The conclusion situates this reframing within Dis-Integrationism: if there is no sovereign self, then systems premised on aggregating such selves cannot cohere without fictions, and we should stop pretending they do. 👉Full Essay: https://doi.org/10.5281/zenodo.17276732👉 Anti-Enlightenment Project: https://zenodo.org/communities/antienlightenment/

This is a reading of an essay by Bry Willis that continues the Anti-Enlightenment project through an archaeological examination of modernity’s most enduring fiction: the “normal” human. It traces the evolution of Homo Normalis from a statistical artefact into a moral ideal, revealing how legibility—the power to render life visible, measurable, and administrable—became the operating logic of Western governance.From Quetelet’s l’homme moyen and Galton’s eugenic arithmetic to Foucault’s biopolitical regimes and the affective capitalism of the present, the essay follows the transformation of normality from virtue to infrastructure. Psychology, sociology, and critical theory each inherit the same compulsion toward legibility: the drive to make persons, populations, and emotions governable under the rhetoric of care.The text culminates in a refusal—an “ethics of variance”—that rejects the metaphysics of wholeness and perfection. It argues that lucidity, not redemption, remains the final virtue: to know the apparatus intimately enough to decline its myth of order while continuing to live within it.The entire essay, including citations and references, is archived at Zenodo: https://doi.org/10.5281/zenodo.17290628.(Part of the Anti-Enlightenment Series, alongside “Against Agency” and “The Discipline of Dis-Integration.”)https://zenodo.org/communities/antienlightenment

The provided text is an essay by Bry Willis, titled "The Myth of Homo Normalis: Archaeology of the Legible Human," which critically analyses the historical and philosophical origins of the concept of "normality." The central argument is that normality was not discovered but was intentionally engineered by Enlightenment, statistical, and state powers to make human life manageable and legible to control. The essay traces this process across several domains, including the invention of the average man in the nineteenth century, the use of taxonomy by Enlightenment reason, the rise of biopower through psychology, and the administration of difference by critical theory and modern bureaucracy. Ultimately, Willis concludes that the constant demand for legibility has transformed deviation into data and care into a form of control, proposing that normality functions as an aesthetic of governance rather than a natural human state. The author employs a methodology called "Dis-integration," which explicitly refuses the Enlightenment's demand for wholeness or total synthesis, preferring instead to examine fragments of this governing logic.https://philosophics.blog/2025/10/08/the-myth-of-homo-normalis/

The provided text is an essay by independent scholar Bry Willis, titled "The Discipline of Dis-Integration: Philosophy Without Redemption," which formalises a new philosophical method called Dis-Integrationism. This approach is positioned as a continuation of the Anti-Enlightenment project, rejecting the modern tenets of reason, agency, and progress, and refusing the human instinct for synthesis or closure. The essay contrasts Dis-Integrationism with deconstruction and post-structuralism, advocating for a "discipline of suspension" that acknowledges fragmentation as a lived condition rather than a problem to be solved. Key to the philosophy is an ethic of maintenance and care—a sustained labour of tending what exists without expecting a final, redemptive outcome. The work is presented as open inquiry and includes an appendix of ten principles, emphasising attention, duration, and the refusal of finality.Essay: https://doi.org/10.5281/zenodo.17281408

The provided text consists of excerpts from an essay by independent scholar Bry Willis titled "Against Agency: The Fiction of the Autonomous Self," which challenges the foundational Enlightenment concept of the sovereign, autonomous human agent. The author argues that "agency" is a necessary fiction used to maintain modern institutions like courts, markets, and liberal politics by enabling systems of retribution, debt, and blame. Willis proposes replacing the binary concept of agency with a "gradient model" of "differential responsiveness," defining action as a scalar capacity for response that is continuously shaped by material and social constraints. The essay synthesises contemporary critiques from neuroscience and social theory with decolonial and non-Western traditions (such as Buddhist anattā and African Ubuntu) that already treat the self as relational and constrained. Ultimately, the work advocates for an ethic of condition-stewardship and maintenance over moral judgment, concluding with the concept of "Dis-Integrationism," which suggests that systems built on the premise of aggregating autonomous selves must necessarily collapse once the fiction of the agent is removed.Full Essay: https://doi.org/10.5281/zenodo.17276732Summary: https://philosophics.blog/2025/10/06/against-agency-the-fiction-of-the-autonomous-self/

The provided text is an essay titled "Temporal Ghosts — Tyranny of the Present" by independent scholar Bry Willis, which addresses the concept of presentism, defined as the systematic privileging of the current generation over future ones within modern institutions. The essay argues that this bias is not merely an error but a structural, constitutive feature of Enlightenment democracy that binds the unborn to decisions regarding law, property, debt, and environmental risk. Willis employs a diagnostic approach across six domains—politics, property, law, economics, environment, and technology—to demonstrate how immediate benefits are secured for the living while costs and irreversibilities are externalised into the future. By referencing historical debates (Burke versus Paine) and contrasting Western frameworks with non-Western traditions, the analysis claims that presentism is a "temporal impossibility theorem" because institutions treat the silence of the unborn as illegitimate consent. Ultimately, the work serves as a companion piece to the author's prior work, Rational Ghosts, continuing a critique of the foundational fictions of Enlightenment rationalism.https://zenodo.org/records/17263384

The provided text, an excerpt from the socio-political philosophy blog "Philosophics," offers a severe critique of democracy, arguing that it is fundamentally unstable and lacks true legitimacy. The author uses the metaphor of the three-body problem from celestial mechanics—where adding a third element renders the system unpredictable—to introduce the political instability called the millions-body problem. This problem arises because aggregating millions of subjective preferences leads to contradictions rather than a singular "will of the people." The source highlights the Condorcet paradox and McKelvey’s chaos theorem to demonstrate that voting outcomes are mathematically unstable and easily manipulated by vote order or framing. Ultimately, the text dismisses majority rule as a "ritual of laundered coercion," maintaining that democratic mandates are temporary illusions masking underlying political turbulence.https://philosophics.blog/2025/10/03/democracy-and-the-millions-body-problem/

This extended segment on the essay titled "Rational Ghosts – Why Enlightenment Democracy Was Built to Fail" by independent researcher Bry Willis, presents a structural critique of modern democratic systems. The author argues that democracy is inherently flawed because its Enlightenment blueprint assumed citizens were perfectly rational and consistent, a premise contradicted by evidence. Willis leverages three primary areas to demonstrate this mismatch: psychology, which shows voters are biased and tribal; mathematics, citing Arrow’s Impossibility Theorem to prove preference aggregation is incoherent; and sociology, using Dunbar’s number to highlight the impossibility of scale in national solidarity. The essay asserts that democratic stability over the past two centuries was merely contingent upon temporary factors like economic prosperity and external threats, which are now collapsing, revealing the system's fragility and structural mismatch. Finally, the author suggests alternatives like subsidiarity, deliberative democracy, and sortition that accommodate actual human cognitive limits rather than denying them. - https://doi.org/10.5281/zenodo.17250225- https://philosophics.blog/2025/10/02/rational-ghosts-why-enlightenment-democracy-was-built-to-fail/

The provided source, an essay titled "Rational Ghosts: Why Enlightenment Democracy Was Built to Fail," presents a significant critique of modern democratic systems, arguing that they are founded upon an unrealistic assumption of the perfectly rational, informed citizen. The author asserts that this concept of the "rational ghost" ignores psychological realities, such as cognitive biases, and mathematical limitations, referencing Arrow's Impossibility Theorem, which proves the failure of voting systems to accurately translate public preference. Furthermore, the critique highlights sociological scale issues, citing Dunbar's number to show how effective community trust breaks down in large nation-states, reducing national discourse to mere "imagined communities." The essay concludes by proposing alternative, less "haunted" governance models, such as sortition and subsidiarity, suggesting that political institutions must be designed for actual humans rather than for mythical, idealised citizens.https://philosophics.blog/2025/10/02/rational-ghosts-why-enlightenment-democracy-was-built-to-fail/