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so when humankind Morton develops this analogy to understand or to try to explain rather what correlationism is so he talks about a music mixing board and
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two faders a fader for the correlator and a fader for the core laity I wanted to try to diagram this a bit so let this dot here represent the transcendental
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ego or subject and this circle will represent the limits of this transcendental egos phenomenological experience so in Morton's terms well
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refer to this is the sensory screen and all this poor ego can do is project its ideas and wishes and desires onto this
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sensory screen and it's sort of trapped within these phenomenological limits of its own experience we could also refer to this at the inside of this circle is
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society and the ego exists within this matrix of social construction now many post modernists will also refer to
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the importance of the other and you know Kant also talked about things in themselves right that exists outside of or beyond the sensory screen of the ego
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and this other these things in themselves they somehow can break into this screen of projection this matrix of
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social construction through what we can call introjection and in the normal you know this is what this whole scheme is what Morten does
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reform referring to as correlationism because even while there are thinkers that would accept the existence of this other and indeed con to accepted existence the existence of things in themselves there's still a slim occation
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placed on what we can say about this realm Hegel tried to put the whole thing within the subject and maybe that's what these dotted lines represents so this is really strong correlation ISM but the point here is
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that within this correlational setup the other is wholly other the other is so different that it's incommensurable with anything that the ego can know or understand so even when this
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introjection happens the ego always translates the other into its own terms and you know Morten will talk about the
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severing that occurred he says during the Agricultural Revolution and that this this trauma of the severing continues to repeat itself even in our
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own day and age which makes the human being in human society feel totally cut off from the nonhuman natural world and Morton's way beyond this setup is not to
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deny that a gap exists between how the world appears and what the world essentially is in itself but rather to democratize or generalize this gap to
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remove the anthropocentric copyright on the gap as Morgan puts it so that rather than a scenario like this with a solid sensory screen that can only be punctured radically by a the
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incommensurable other Ness of things in themselves we would have a setup where actually as morton suggests our worlds are perforated there they're not
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complete in them in and of themselves so this sensory screen actually has holes in it and the worlds of others are also perforated and they these worlds are
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constantly leaking into and out of one another so it's not that the sensory screen isn't there it's not that the ego isn't projecting but the screen has
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holes in it and we're all inextricably bound up our fragile worlds are constantly overlapping with one another bumping into one another and some of them
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overlap more than others but the point is we aren't hermetically sealed within our own transcendental limits and that
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these these dots which could represent agents or actors they're not just human all creatures have this gap between
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their own interior tea and their the way they appear to others so their own inner essence and the way that they appear to others so Morton's way beyond
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correlationism is by accepting that the transcendental gap that caught thought only existed in the human being that gap between the subject and everything else
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in the universe is in fact present in all beings right so this is the release of the anthropocentric copyright
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