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>> No.16164520 [View]
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16164520

>>16164345
I suppose one could also adapt Nietzsche's formula of the criminal and strong man. Criminal wealth is a type of wealth under unfavourable conditions, a wealth made sick.

“Danger in riches. — Only he who has spirit ought to have possessions: otherwise possessions are a public danger. For the possessor who does not know how to make use of the free time which his possessions could purchase him will always continue to strive after possessions: this striving will constitute his entertainment, his strategy in his war against boredom. Thus in the end the moderate possessions that would suffice the man of spirit are transformed into actual riches – riches which are in fact the glittering product of spiritual dependence and poverty."

'The greatest poverty is the loss of time.' And it is in this that we see the destruction of even the wealthiest of our era. The problem is the exact opposite of that of acceleration, one only senses an incredible loss through his impoverishment - the real law of our era has endured throughout and without exception. The sense of being has not changed, and will not change no matter how close we come to a final catastrophe. This is our law. All of our efforts, despite the appearance of change, exist in a neutral territory in which the end of the world is rationalised in every moment, the law which "brings forth the cosmic event out of itself." This is also Nietzsche's eternal return, and where acceleration appears it is only in the sense of a great impossibility before such a fate. This law endures from the very beginning of the modern period, and cannot end until after its completion. It is this central, yet neutral, territory which sets our era against the Katechon and Eschaton. The sense of acceleration is only an opposition to fate, the felt necessity to keep this transitional era as an eternal return against eternal law.

This is the source of the great theft which rests within the heart of the real economic laws of our time. Even those who hold the greatest coffers of material wealth turn to criminality, the great theft of time. This is where they seek nothing more than to plunder, simultaneously, the laws of the old world and the future. In a sense, then, 'cryptocurrency is the solution to the problem of spacetime', but only within the false laws of time proscribed by modernity - a meaning completely opposite to how the phrase was intended. Time is reduced to the nomos of the absolutely ephemeral, all wealth and classes reduced to "gilded vulgarity and histrionic self-inflation." The cryptocoin, against the Owl of Athena, heralds the law of wealth of something less than the Last Man.

https://youtu.be/4T8ile1uq-U

>> No.16143128 [View]
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16143128

Nietzsche
>didn't understand power
>hated the stoics
Schmitt
>understood power perhaps more than anyone in the modern era
>admired the stoics and even employed their philosophy
This is not a difficult argument.

>> No.16128580 [View]
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16128580

>>16127729
>I disagree with you therefore you don't read
Now I see, anon. This is definitely a superior understanding of justice.
>your inclination for truth is retarded by your incapacity for its discovery.
Imagine writing a sentence like this ad calling anyone else a pseud.

The idea that Schmitt was a devout Catholic is ridiculous given that he was exiled from the Church. You are simply attempting to transpose your own dogmatic reading onto his thought - which you have not yet provided any account of to prove that you understand even the basics.
As an argument of form this is even more significant, Schmitt described his very essence as that of a Christian Epimetheus. What this means is that he was at least as influenced by Greek mythology, which, from a Christian perspective, would make him a heretic.
Clearly you have not read Plato.

Further, your insistence that Schmitt can only be understood through a dogmatic transposition of Christian doctrine means that, at best, his legal philosophy would be understood through half of his being. Essentially, and ironically, cutting the baby in half. This is why the 'trite' and simple is often necessary, something we must return to. What you have demonstrated is a total misunderstanding of this 'most trite' image of justice. Very strange given your insistence on reading all things through the Christian image. Why proscribe Christianity's greatest myth of justice if you are so devout?

This also demonstrates your inability to read. The question that we are attempting to answer is, 'What is the essence of Schmitt's thinking, and how can it be explained in a way that a child would understand?' A cliche or trite image is, in this case, precisely what we must aim for. It is, unfortunately for those who insist on only the highest, simply how things must be explained to children and the uninitiated.

While this does not mean that I succeeded with the image, it remains the correct method to teach such things. A simple image communicates through the senses that which exists beyond our current understanding and the shortcomings of language. It is the question of one who is lost, knowing what direction to take is not the whole of the answer but it is the first step that must be taken to ensure that he does not become even more lost.

>> No.16117351 [View]
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16117351

>>16117014
Very true. It is our curse but there is no other way.

>> No.15769726 [View]
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15769726

>>15769378
Hey guenonfag.
Friendly reminder how btfo you were that you couldn't even respond.
https://warosu.org/lit/thread/S14395216#p14397350

>> No.15035755 [View]
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15035755

Critique is, by its very nature, not right-wing.

>> No.14999005 [View]
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14999005

As others have said, it would be a contradiction. The simple version is that the economy, as a form of power in itself, is relatively insignificant. From the perspective of the state the economy should form naturally as a mode of being, as Epictetus stated: "Wealth consists not in having great possessions, but in having few wants." This stands not only in opposition to the type of material wealth but that of mendicity and welfare. In the transitional state there is no difference between the beggar and the king - the law of Odysseus. Otherwise, the relation of the Roman and his triumphal arches, the spoils of war are contained in the coffers dedicated to the victorious and those who were lost to the war.

In the same way, a sacrifice of domestic wealth equal to the plunder can be seen in the arches of triumph, the relief adorned with the gold its heroes had taken. In contrast, the modern form of dedication to sacrifice is stripped bare, stone deprived of its wealth - as if rearming against its own historical events. Our monuments appear as bunkers and trenches against metaphysical laws, 'places unworthy even of death'. There is no wealth to be given to the dead, and the domestic territory has nothing left to sacrifice.

At the extreme, and this is my own view, the reduction of life to economic analysis suggests the death of economy, of wealth. One cannot dissect that which is still living, although we have come to the point where the scientific mind is certain it must resolve this contradiction. The practise of medicine needs cadavers to advance the knowledge of the body, and the cameralist needs shortages in order to distribute forms of wealth that persist beyond death. If modernity is to be conceived as a single form, a unified type of civilisation, then it must have an overriding law. From a technological perspective, what the technician perceives, there will always be shortages, a state of self-attrition. The economy is thus a kantian device, a setting and determination of limits to guarantee ideal logistics for the technological form to dig itself further into the earth. Its single law, and essentially it is wealth that is the economic state of exception in the modern era - a problem which forces the secular ennui of the inescapable.

A sense of wealth can never be complete for a people without any sense of being. It is often said that capitalism or communism causes degeneracy, but this is backwards thinking. It is the placelessness and very lack of dominion which completes itself, formed of the beginning. Diverse races and transitional laws develop only because they were the formative law, and no economic thinking can ever resolve this issue. The social and economic contracts must include all of humanity or reserve sections of the planet as a state of nature. The land is appropriated into misanthropy, and this only strengthens the facelessness, but also its humanity.

>> No.14942932 [View]
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14942932

>>14942804
Schmitt predicted this.

>> No.14812852 [View]
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14812852

>>14812625
The great cosmic event of the return to simple time.

>> No.14812551 [View]
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14812551

Eternal Return for those who will only live once.

>> No.14797865 [View]
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14797865

>>14797831
Redpilling is a pleb rationalist form of political romanticism.

>> No.14769090 [View]
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14769090

>>14768763
>he still thinks Vico and de Maistre are anti-Enlightenment

>> No.14636996 [View]
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14636996

>>14636576
Are you ready to get retroactively refuted by Zeno, accfags?
>>14636360
It's time, I'M FUCKING POSTING IT!

"Only in duration does time approach the irrational abyss that brings forth the cosmic event out of itself." Land's entire project can be summed up with a single sentence from Schmitt's analysis of the modern theory of time - which, it is worth noting, appeared a hundred years before those who would turn it into doctrine. Its application is universal, a law of both Kantianism and its reaction. Rephrased for our purposes here, one can say that time must be mechanised, standardised as a constant, but one which also halts time. This is the essence of the clock, and it is notable that timepieces started to disappear when the doomsday machine became an organising symbol. We collide with the wall, and what appears afterwards as an incredible increase of activity is really only the picking up of pieces of what had already existed. Incredible levels of destruction indicate transition between eras, their end or beginning - acceleration is really only a return to normalcy, nothing more than an appearance.

The broad path eliminates all difference. This is a curious law for modern humans, as they imagine themselves as free, completely individuated. In reality they are levelled, and one must search with a violent eye to see any difference beyond the surface. Economy is now a motorised symbol industry, the same thing in its essence as the production of energy in the oil fields and the stock markets, the same thing as blockchains and the reduction of countries to famine, the same thing as the manufacture of depleted uranium rounds. Except that nothing is produced really, at least not in economic terms. There is no excess of energy that can be sacrificed for any duration of material, rather economy and wealth are both eliminated, even bartered, for this greater project of the modern period. Modern economics is simply one of Athena's owls, the furthest in flight.

Land's broad path only eliminates difference in theory. It is really an escape from material reality through immaterial imaginings. However, this should not be confused with anything essential, as it retains completely the liberal laws of escape, the Human Security System. This should be uncontroversial considering the relation to Austrian economics and establishment marxism. Such escape is effectively the utopianism of the most minor and finite materials. After Thomas More's Utopia and the Russian avant-garde's Victory Over the Sun the hypermarxists can only imagine rehashed science fiction filtered through the Objectivism of a black box hidden away in some failed startup space. Capital is everything, the entirety of the future, you just have to look close enough.

>> No.14632380 [View]
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14632380

Where's the tradition here? It is all in the language of science, as if he's dug up the grave of a fallen angel and is attempting to sell it to medical students. The extent to which one must resort to criminal and black market activity suggests being cut off completely from tradition - as a castle under siege, or entire continents struggling with economic sanction. One will either starve to death or be forced into judgment before new gods.
The law of divinity does not rest in duration, but the eternal return of force. Endless exodus is a sign of impatience, misanthropic wandering against time - a path that is perfectly in tune with the reign of non-being which persists throughout modernity. Change and duration are not in opposition, this is a fundamental misunderstanding. The power of the modern era rests in the fact that our receiving of the laws of Apollo and Dionysus have been reversed.

>> No.14623722 [View]
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14623722

>>14623716
Forgot pic for easy recognition. Wouldn't want to waste your time as you do everyone else.

>> No.14539761 [View]
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14539761

>>14538951
Feel free to respond anytime, guenonfags.
https://warosu.org/lit/thread/S14395216#p14397350
Until then consider your retroactive refutation philosophy retroactively refuted by a meme.

OP, I have some thoughts I may be able to share, although the thread is moving a bit too fast.
For now I'll just say that very few people escaped kantianism. Spengler's system seems to me another construction in opposition to the a priori, a fulcrum attempting to increase the forces of sight yet still only looking at the same thing (although perhaps you could provide a quote). Science, no matter how complex, remains a technical application of the empirical. Wherever it approaches mystical grounds it only does so as a tool of the eternal, the heavens, the a priori; what Prometheus gives Zeus takes away.At best its constructions exist as a mirror, a lower order Platonism - the appearance of technology as a reformulation of the moment of creation. Our being is reflected through the necessity of return, yet every effort only strips more rock away into the chasm. Hence technology's other law: replacement architecture through which the abutment must equalise forces within a fractured foundation. The monstrosity of gods refracts through technology as light through gypsum - it can only be dispersed, but this increases its reflective qualities.Liberalism turned against technology for this very reason, a bourgeois revolution of its technicians; or more likely a subversion of them.

>> No.14480768 [View]
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14480768

>>14478663
>>14480718

>> No.14463031 [View]
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14463031

>>14460062
Yeah, but the meme was retroactively refuted by Schmitt.

>> No.14397350 [View]
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14397350

>>14396398
A stated material opposition does not necessarily mean one has completed the opposition in spirit. Schmitt correctly points out how the Christian conservatives retained Kantianism as a method even in their reaction against modernity. This is most clear in de Maistre's "legitimate usurpation", an obvious irony in the very name, yet one can still analyse where its Kantian limits are. Authority is no longer a thing-in-itself, not a being or force that can be known or even sensed, thus a further justification is required. The justification comes in the form of duration, a conceptionof time which follows Kantianism.

The same can be said of reactionary elements aware of the problem created by Kantian thought. Schopenhauer, for example, solves the thing-in-itself by replacing it with the will. Nietzsche does the same with power. We never know what power is, and this is why Nietzsche is incapable of ever defining it - it is merely a function, a series of its elemental responses, but never a force which achieves dominion nor acts as a diplomatic factor establishing peace between multiple dominions. According to this method one must look at power from its effects, hence the mathematical mind which looks towards genealogy only from the present: a taxonomy of great men who achieve power sans phrase. Paradoxically, Nietzsche relies upon a romantic Christian and Darwinian understanding (unconsciously, no doubt) and is incapable of seeing the form of power in modernity - his proximity obscures the details. Even the greatest opponent of rationalism saw the world through its artificial eyes, his romanticism was nothing more than a desperate attempt to escape the inevitable.

Totality is impossible after Descartes/Kant. All that remains is completion, a certainty of territories within, yet dominion and essence are beyond reach. This is captured perfectly in Junger's image of the maxima/minima of a thermometer: precision which is capable of measuring the data of a substance even as it changes, however nothing may even be measured beyond these parameters. The instrument achieves a living quality while eliminating all essence of form from itself. Only technology overcomes the Kantian limitation.

Understanding this it is much easier to arrive at Guenon's Kantianism. There is no divine-in-itself, thus a complete religion must act in its place. It is as if the remaining traditions may be sought out as a replacement for pilgrimage, an entire world religion accumulated from scattered parts - then reverse engineering returns us to God-in-itself.

>> No.14374367 [View]
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14374367

>>14373585
Maybe, but I'd have to agree with him not understanding tradition or modernity. Another neo-kantian retroactively refuted by time.

>> No.14364506 [View]
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14364506

Past a certain age, a man without Kant can be a bad thing. I'm glad to say de Maistre found him early on and didn't stray too far from liberalism.

>> No.14345782 [View]
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14345782

>>14345683
>Past a certain age, a man without Kant can be a bad thing.



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