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OhFortunae

OhFortunae

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PostSubject: Re: War War - Page 3 EmptyThu Jul 10, 2014 6:43 pm

Fixed Cross wrote:
In the beginning was the sword.



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Today, while I rushed to catch the metro at Zuidplein, I went through the check in gate and at the same moment some skinny, tall, unsymmetrical long-armed, dreadlock negro yelled ''fack die blanken!'' (fuck those Whites).


Do not forget - we are at war, constant.
This war is about idea(l)s at first, but it is war nonetheless.
This is a pre-direct physical war, a Trojan horse before the siege.
More poisonous ideals spreading, more *invaders* entering and breeding, more preperation in our ''disadvantage'' before the bloodshed.
The advantage of this modern society is the easy detection of the inferior within our specie.
For example, I just arrived 1 week ago in the Netherlands, after having been in Moscow for 1 month. The first thing I thought in mySelf was; ''so many filthy, fat, disgusting manimals are living here in contrast to Moscow.'' But the thing is, in Moscow and in Russia in general, the people earn less money combined with, for them, higher living expenses and thus have less choice to take the path of least resistance such as sitting on your ass all day, or eating and drinking what ever you like at the expense of your health, or being so empty-minded and dress-up like a attention-whoring cow, a proud degenerate thinking that changing his or her outer-appearance is the same as the change of your essence. Such persons expose themselves, their essence is constant ''change'', changing within the time/space they are living in. No resistance, the past has to be forgotten and ridiculed as being primitive or being unimportant, old-fashioned. They are sheltered minds, stunted. The past is only to be seen in museums or on documentaries; they do not see themselves as a continuation of their past, a constant summing of what they and those before their birth were. Genes are an encoded manifestation of the outer-appearance and mental condition. If the mind is unhealthy, the body is - if the circumstances allow.


The body seems healthy... take a look at their clothing, their hair style, the music they like, what they watch on television, the F-art they like - the second skin they put over their first reveals again their inferior minds. Don't let yourSelf be fooled.


This is a war, and this war is not of the last 100 years, this war is much bigger and manifested itself deep within the minds of our people, deep; I mean the memetic, social war is much older then 500 years. Deep means genetic, it is rooted within our specie due to centuries of societal selection, domestication and certain docile traits filtered within our gene-pools - the ideal Chrisitan, the perfect citizen, the loyal communist - the dogs.
This has to be rooted out, violently.
This specific war is about to finalize and the sheltered minds will be awakend..but of course their denial of reality will become their ending. Fight and adapt...or die, choose your allegiances and be prepared to fight and die for them, to secure them for your offspring and brothers in war. But if these allegiances are outside reality, die with your idealistic, inferior seed in your mind and testicles without having produced any worldy fruits.

Know the value of the earthly.
Learn how to get and prepare food, learn the basics of body treatment, learn fighting skills, learn that all is selfish, get to know Nature, that She does not care about you..adjust your mind to reality, that most of your moral conducts are socially constructed within human artificiality - thus within sheltered, unNatural living conditions. Morality and righteousness are relative to the time/space you live in.

When you buy your food, you do not know its past, you do not see any remnants of the slaughter, no physical reality of what the meat used to be before sliced into pieces, the taste and everything is artificial. But also, you do not know the animal. The hunt.
If you would have hunted an animal down yourself with your own energies, your selfmade weapons, your patience, dedication..would you, after having eaten some of it, just throw the rest away...? Get to know the value of living.


Marquis de Sade:

''There is no afterlife, so your conduct does not matter. Merely the child of local custom, morality is relative to culture and geography, and therefore fictive. Nature is our only ethical guide; humans are no more significant to Nature than insects. And since Nature uses matter from dead life forms to create new ones, crime, destruction, and death are necessary and pleasing to her. Therefore murder is good, and the mass murderer is the highest human type.''

Massacre is good if it serves your ego linked to the genetic and intellectual legacy you belong to as an individual within a specie. Not just physical murder, but memetic murder; kill the artificial ideals. Genes are the hardware, memes the software. Sometimes the hardware is superior to the software, sometimes the software is superior to the hardware... Know to discriminate between superior and inferior. Implant a healthy meme into the minds, one in correlation with their intellectual capacity and understanding. One can implant the ideal of ''freedom'' in an natural born slave's mind, and he will repeat this ideal as a parrot without actually understading this concept; such a meme for example, is superior over such genetic feces.

In this war, as is in most, only a minority will fight another minorty while the majority will accept any given authority imposed upon them.

They who are willing to fight for their existence simply take it - and killing those who and destroy that which stands in their way: that is how Natural law works; Nature does not care about your IQ, or about the inventions of a race if they do not put them on top of the pyramid.
Nature does not care about human rights. The only law is self-preservation, and to preserve Self is to preserve the specie you belong to, genetical and memetical.
Revive old traditions and create new ones.
Revive and create the dance, the poetry, the virile becoming.

Satyr:

''Females were always keepers of the tradition, defenders of the status quo...until it changed. then they become the defenders of the new status quo.
Female sexuality is best served by social stability.

This is why today it is females who are being seduced, mind-fucked, turned against their own people, their own blood.
What's the best way to get rid of a bloodline, a race, a tribe?
Very messy and costly.
Kill all its males or let time do it for you. Less messy and cheaper.
First seduce their females.
Their destiny is sealed then.

Women have always been the carriers, nurturers of traditions. They passed on to the children food preparation methods, spiritual practices, stories, culture.
Males created, females nurtured.

Now you see a shift.
How many women cook?
How many uphold their traditions, or even know them?

The shift is not towards liberation, but towards a new dominant male....the institution. They become career women, giving into the newly forming traditions of modernity.
They've shifted allegiances.
No liberty...they only found a new master.

The old traditions, associated with male tribes, are disappearing, and along with them the tribes and the bloodlines that created them.
Modern traditions are emerging, associated with institutions, abstractions, production/consuming - a new lifestyle of hedonistic over-consuming is becoming the paradigm all emulate.
To remain infantile is the new "cool".

Quantities over qualities, because quantities are accessible to all, if they work hard enough, whereas qualities are exclusionary.''


Know, that one should not fight those who directly will and already do - murder and rape our women and children and are being used to degenerate our minds; focus upon the enemy within or die with the external enemy.
Becareful with whom you associate, these days one cannot tell the difference between sincere and satire.




In the beginning was the Sword,
The destroyer held it up high and cleft through pages,
There they were, hovering through the air, voiceless words,
A book, written legislations and summed memories gathered throughout the ages,
But after the beginning, because in the beginning was the Sword...

The Sword created a new era of spoken poetry,
Poetry recited and danced upon, circling the life-tree,
The dances reflected the essence of the volks-spirit..and Nature,
The women gave birth to sword-wielding men of oath to none but blood,
Blood for blood so goes the law, oath to bloody legacy so goes the law.

In the beginning was the Sword,
And the Sword, so shall be the ending -
of each cycle uttering its last word..
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Lyssa
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PostSubject: Re: War War - Page 3 EmptyThu Jul 10, 2014 8:31 pm

Fixed Cross wrote:
There is no other way: war to the end of war.

Castenada wrote:
"For me there is only the traveling on the paths that have a Heart.. And the only worthwhile challenge is to traverse its full length." [Don Juan]



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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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OhFortunae

OhFortunae

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PostSubject: Re: War War - Page 3 EmptySun Jul 13, 2014 3:50 pm




Atmospheric terrorism.

The atmosphere is the environment in which we live - it is an inter-connection with our well being.
We have the sensual atmosphere connected with our body; such as breathing, eating, sleeping, procreating -
we also have the mental atmosphere. Mental being our emotional and rational well being, which of course cannot be separated from the sensual.

Terrorism is the destruction of the living conditions of an organism, to inflict directly or indirectly damage upon the well being of the organisms.
Specific terrorist tactics are: 'toxic gasses', to disable permanently the organisms' senses or immediate annihilation by environmental destruction.
The organism will destroy itself through that which it cannot control, breathing - the forced and unconscious 'will to live' will be its very ending.
Other tactics are polluting and destroying its food and water supplies, destruction of certain territorial living areas such as a house, a whole village,
or a forrest surrounding the self-made residences upon which the population is dependent upon to continue living.
Also we have communicative terrorism; toxic clouds of ideas, ideals, information, concepts on 'right and wrong', spread by the media and educational system of a nation.

The last tactic mentioned is the specific terrorism we endure.
A toxic cloud of idea(l)s have spread across the Western races, not just the idea(l)s, but the overflow of useless information to make 'thinking' an activity for the one with potential, impossible to do.

The living conditions of the Western peoples have been atmospherical intoxicated by the implanting of unrealistic, infertile ideologies, manipulating and directing common human behaviour, altruistic abuse through 'guilt and repsonsibility-madness', poisoning the collective memory and other terroristic acts of mind-fucking violence - to make life impossible to continue in health and disarm the organism so it cannot resist any other threats...and to incite the destruction and chiefly, the Self-destruction of the organisms.

Feminization, equality, multiculturalism, interracial and homosexual propaganda, ancestral guilt, consumerism, the propagation of hedonism and infertile sex, and many other anti-life memes to inflict damage upon the genetic make-up of an entire race and generations after... all are acts of terrorism to make the living of the Western peoples infertile and impossible.

Continuously we are attacked, they change the public opinion to that of self-annihilation, life-denial, unrealistic expectations that will result in mere destruction.
The poisoning of the collective mind; and the masses will inhale the toxic cloud and repeat it as if it is their self-substance.

Thus the atmosphere is the fundamental of our personal and our species well being: inter-connected with each other.
The health of a nation does not consist of a few healthy individuals living amongst complete idiots,
but it is about the cumulative input of an entire nation led by specific few individuals on top of the pyramid.

There is an atmospheric unity, dependency and interconnectedness between the observer and observed - the leader and follower, the teacher and pupil, poet and thought, dancer and environment..
All has been distorted and inverted. Nature is artificial, the super-natural real (such as utopia, paradise, the near-absolute) is more real than life itself, the weak are strong, the strong are weak, females are men, men are females... etcetera.

This can only happen due to the mental isolation within the artificial, man made world - isolated from rough Nature, in quarantine within a sterile air bubble of toxic gasses.
Their equality consists of having an collective enemy - Nature.
"They live in an individualistic world, a world where everybody seeks immediate self-gratification, but they are uniform in their behaviour and needs.'' (~Satyr)
The atmosphere they create is like that of the dead. As I read in Sloterdijks book: ''The atmosphere of the presence of the dead is not the experience of 'death', but resistance against death.'' - The will to live.

A healthy atmosphere consists mainly of homogeneous genes, a shared meme, ancestral spirituality, and Natural living in harmony..
And of course.. confrontation, inequality - an intellect and understanding of knowing thy place and a clear understanding of who we are.

Know ThySelf!
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Lyssa
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PostSubject: Re: War War - Page 3 EmptyWed Aug 27, 2014 1:35 pm


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: War War - Page 3 EmptyTue Dec 02, 2014 9:48 am

Quote :
""I count life itself as an instinct for growth, for duration, for amassing of force, for power: where the will to power is lacking there is decline. My assertion is that this will is lacking for all the highest values of humanity—that decline-values, nihilistic values, pursue dominion under the most hallowed names [Nietzsche II 1167–8].

The zero is the transmission element which integrates active and reactive impulses at the end of the great Platonic divorce between nature and culture. Zero is undifferentiable without being a unity, and everything is re-engaged through zero. Eternal recurrence— the most nihilistic thought—begins everything again, as history is re-energized through the nihilistic indifferentiation between zero enthusiasm and enthusiasm for zero. Passive nihilism is the zero of religion, whilst active nihilism is the religion of the zero. On the one hand is Schopenhauer’s metaphysical pessimism as ‘a European Buddhism’ [N II 767], on the other Nietzsche’s Dionysian pessimism as the exultation of dissolution. Within the order of bilateralized representation the ‘will to nothingness’ [N II 837, 863] is of profound ambivalence:

"‘either abolish your reverence or—your self!’ The latter would be nihilism; but would not the former also be—nihilism?—This is our question mark [Nietzsche II 212]."

Christianity, as Nietzsche insists over and over again in The Antichrist, is Judaism once again [noch einmal]. ‘Once again came the popular expectation of a Messiah into the foreground’ [N II 1202], he writes in section 40 of The Antichrist, and two pages later, getting a little carried away: ‘once again the priest-instinct of the Jews perpetrated the same great crime against history’ [N II 1204]. Against the tide of Teutonic antisemitism, with its project of Hellenizing, Aryanizing, and Wagnerizing Christ, Nietzsche is obsessive in his claim that Christianity is nothing except a recurrence of Jewish monotheism; which is not a mere repetition, but a return that both exacerbates and corrodes. ‘The Christian, this ultima ratio of the lie, is the Jew once again—three times even’ [N II 1206]. Europe is a population whose history has fallen prey to the zealots of the One; victim to the spreading ripple from the same catastrophe of monotheism which culturally vivisected the ancient Hebrew warrior tribes into the broken rabble of apostles and first Christians, huddling in wretched destitution beneath the shadow of the cross.

‘Once again’—recurrence—does not say that an identity is repeated, except when thought is devastated by the reciprocity of reason and the mono-logic of the same. Monotheism is not repeated, but nihilistically exacerbated by unilateral zero, and driven irresistibly into the death of God where it consummates its truth. There is a savage rigour to Nietzsche’s thinking here:

When Nietzsche’s loathing for Christianity reaches its crescendo it becomes an obsessive reiteration of the One. One, one, one, over and over again, monotono-theism [N II 1179] as Nietzsche calls it; a God whose speculative triad collapses everything into the one, the Father, Son, and Spirit, power, benevolence, and knowledge, the simplicity, equality, and ontological individuality of the soul, the entire universe crumpled up together by a phallic fanaticism for monolithic form. Christian trinitarianism is the demonstration that everything comes back to One unless it is zero. To set up the question of difference as a conflict between the one and the many is a massive strategic blunder—the Occident lost its way at this point—the real issue is not one or many, but many and zero. Nietzsche writes:

[T]he little rebellious movement, baptized in the name of Jesus of Nazareth, is the Jewish instinct once again, in other words, the priest- instinct, which no longer tolerates the priest as a reality, the invention of a yet more destitute form of existence, a yet more unreal vision of the world, than that which conditions the organization of a church. Christianity denies the church...[N II 1189].

Wherever there are walls I shall inscribe this eternal accusation against Christianity upon them—I can write in letters which make even the blind see...I call Christianity the one great curse, the one great instinct depravity, the one great instinct for revenge for which no expedient is sufficiently poisonous, secret, subterranean, petty—I call it the one immortal blemish of mankind...[N II 1235].

This blemish is not a scar, but a callus, because the association between God and man is a matter of industrial relations. Unitary being is the order of work. God who creates and conserves, man who toils; theology stinks of sweat. Long before Marx, it was monotheism that hallucinated the earth into a work-house.

History is industrial history, and it only has one goal, which is God. Nihilism is the loss of this goal, the nullification of man’s end, the reversion of all work to waste. It is in this sense that history is aborted by zero. There are those who in their eagerness for the continuation of effort take Nietzsche’s overman to be a new goal, a restoration of teleology, a task commensurable with the nihilation of history. Perhaps Nietzsche himself succumbs to such a temptation at times, after all, German Protestantism had poisoned his blood. It must nevertheless be insisted that the world of work perishes with the One, and that zero is an engine of war.

As soon as we imagine someone who is responsible for our being thus and thus, etc. (God, nature), and therefore attribute to him the intention that we should exist and be happy or wretched, we corrupt for ourselves the innocence of becoming. We then have someone who wants to achieve something through us and with us [N III 542].

When truth steps into the fight against the lies of millennia we shall have seisms, spasms of earthquake, a displacement of mountain and valley, the like of which has never been dreamed. The concept of politics then passes over totally into a war of the spirit, all power edifices of the old society are blasted into the air—they all rest upon the lie: there shall be wars as there have never been upon the earth. From myself onwards, for the first time, is there great politics on the earth [N II 1153].

Between war and industry is a unilateral difference; industry is different from war and war once again. This is why great politics is not just an episode of war, but the very tide of recurrence in its ferocity. Nothing is great but zero, and great politics is that for which the polis itself falls victim. Nietzsche is thus utterly incapable of consenting to the Aristotelian dictum, in his Politics, that ‘the art of war is a natural subdivision of the art of acquisition’ [Pol 16], associated with his assertion that ‘[t]ame animals have a better nature than wild ones’ [Pol 11]. In its uninhibited and extravagant root war does not serve the state. Even in his earliest writings Nietzsche is explicit that the order of dependence is quite to the contrary, and that the polis—along with its telic integration—is a consequence of pre-political militarism. In a text from the early 1870s called The Greek State Nietzsche notes that:

Whoever contemplates war and its uniformed possibility, the military [Soldatenstand], in relation to the previously outlined essence of the state, must come to the insight that through war and the military an image, or perhaps rather a blueprint of the state is set before our eyes. Here we see, as the most general effect of the tendency to war, an immediate separation and division of chaotic masses into military castes, upon which the edifice of the ‘warrior society’ raises itself, pyramidally, upon the lowest, broadest, slavish stratum. The unconscious purpose of the entire movement compels each individual under its yoke and generates even with heterogeneous natures a similar chemical transformation of their properties, until they are brought into purposive affinity [N III 284].

In extension war can appear to be oriented to appropriation, domination, and subordination, but intensively it develops according to tendencies of subtilization, infiltration, and dissolution. It is not that there is merely a desire for war, variously named by Nietzsche the ‘thirst for destruction’ [N III 821], ‘the drive to destroy, anarchism, nihilism’ [N III 708], and ‘will to nothingness’ [N II 900, III 738], rather that war in its intensive sense is desire itself, convulsive recurrence, unilateral zero.

The three great economic discourses of modernity can be summarized under the names Marx, Freud, Glausewitz. In each case what is sought is a rigorous comprehension of surplus, and in each case this is thought of primarily as success; industrial profit, psycho-sexual satisfaction, or military advantage. Sex and war can seem industrial, work and war libidinal, or business and love like war.  

Marx already sees that political economy has its irreducibly military features (‘the so-called primitive accumulation’), just as Freud sees that the psyche is a battle-field. Wars are produced and desired, industrial conflicts waged, commodities eroticized. The human animal seems to work, fuck, and fight, without accomplishing definition in terms of secure boundaries.

Bataille does not hesitate on this question: he locates war and industry within a general economy as the respective tendencies to useless and to productive expenditure. War is the free movement of solar flow across the earth, whilst industry is its inhibition, such that war is imbued with sacred characteristics; irrationality, horror, and the incendiary glory of ‘donation of self [le don de soi] [VII 237, 242, etc.]. This immediately contests the Leninist reduction of war to productivist motivations, siding instead with a (late-) Freudian account of base thanatropic drives. War is not the parasite of production, less still its instrument. War is rather the prisoner of production; its repressed energy source, overflow, and implicit catastrophe. Far from being the Frankenstein monster of production, war has a solar genealogy.

War is not meant here in a Clausewitzean sense, which is to say, as an instrument of policy. War in its radical sense is not an instrument of any kind, least of all a political one. The relation of war to the political is not (in reality) one of technical subordination, but rather, one of the uncircumscibed to the field of its potential circumscription. Only when it has been domesticated, and inhibited in its tropism to utter dissolution, can the sad dog we know as ‘war’ be subjected to policy; as the negative potency of the state. War escapes a Clausewitzean definition therefore, although this is not to dispute the very great pertinence of Clausewitz’s thought to its servile forms. Krieg is no doubt indelibly scarred by its Prussian serfdom, but this need not efface its wilder features; the cosmological nobility described by Herakleitus, and the lines of hydraulic intricacy traced by Sun Tzu. There is even an inescapable sense in which war is beautiful—especially when compared to the sordid idiocy of work—since even its abject forms spill over into something harsh, fluid, and untamed. War is a luxuriance of chances, which is quite consistent with its shattering ugliness as a loathesome vampire trailing hideous carnage, the swamp breeding ground of vermin and plague. Whatever its terrible allure, there is nothing more profoundly degrading than war. It alone is truly base.

The word ‘war’ derives all the crucial currents of its sense from that of being the drive to dissolution, much as Freud described it in the wake of the First World War. It is the oceanic wilderness which is always other to civilization, irrespective of the compromise formations that seem to unify them. War irrupts convulsively into the history of civilizations as a loss of control, partially managed, with varying degrees of adeptness, by competing political interests. Such interruption is undergone as a de-humanizing regression; the re-surfacing of an ineliminable allergy to integrity, for which ‘man’ is a circumscription. It is an incidental feature of Freud’s account that one sees even the armed contest of the European states as a massively inhibited lurch towards the free-flow fundamental violence of desire. Civilization (with its attendant militarism) is war subject to repression, and the energy of war is Thanatos; base hydraulics." [Nick Landa, The Thirst for Annihilation]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: War War - Page 3 EmptyTue Dec 02, 2014 10:15 am

Quote :
"‘[A]t the instant where royal politics and intelligence alters, the feudal world no longer exists. Neither intelligence nor calculation is noble. It is not noble to calculate, not even to reflect, and no philosopher has been able to incarnate the essence of nobility’ [Bataille, X 318].

War is progressively disinvested by the voluptuary movement passing through the nobility, increasingly becoming an instrument of rational statecraft, calculatively manipulated by the sovereign. A process was underway that would lead eventually to the tightly regimented military machines of renaissance Europe, led by professional officers, and directed operationally in accordance with political pragmatics. Bataille considers this transition from warlord to prince to be crucial in de Rais’ case:

To the eyes of Gilles war is a game. But that view becomes less and less true: to the extent that it ceases to predominate even amongst the privileged. Increasingly, therefore, war becomes a general misfortune: at the same time it becomes the work of a great number. The general situation deteriorates: it becomes more complex, the misfortune even reaching the privileged, who become ever less avid for war, and for games, seeing in the end that the moment has come to lend space to problems of reason [X 315].

Order is not law but power, and power is aberration. For Nietzsche, for Freud, and then for Bataille, this is the background against which desire is to be thought. The mega-motor." [Landa, The Thirst for Annihilation]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: War War - Page 3 EmptyMon Feb 02, 2015 1:07 pm

Baudrillard wrote:
"Deterrence precludes war - the archaic violence of expanding systems. Deterrence itself is the neutral, implosive violence of metastable systems or systems in involution. There is no longer a subject of deterrence, nor an adversary nor a strategy - it is a planetary structure of the annihilation of stakes. Atomic war, like the Trojan War, will not take place. The risk of nuclear annihilation only serves as a pretext, through the sophistication of weapons (a sophistication that surpasses any possible objective to such an extent that it is itself a symptom of nullity), for installing a universal security system, a universal lockup and control system whose deterrent effect is not at all aimed at an atomic clash (which was never in question, except without a doubt in the very initial stages of the cold war, when one still confused the nuclear apparatus with conventional war) but, rather, at the much greater probability of any real event, of anything that would be an event in the general system and upset its balance. The balance of terror is the terror of balance." [Simulacra and Simulation (“The Orbital and the  Nuclear”)]


Sloterdijk wrote:
"The world situation today has brought about a permanent military eye-contact between two cowardly-heroic hesitaters who both arm themselves unrestrainedly to show the other side that being cowardly will remain the only sensible stance —and that it will never be able to be anything more than a hesitater. The position of the hero remains unoccupied. The world will not see any more victors. This implies a revolutionarily new kind of duel because duelers in the past regarded each other as potential heroes. Today, everyone knows about the opponent's realistic and even indispensable cowardice. The world still lives on because East and West think of each other as cowardly, highly armed Schweiks who, after all the loud- mouthed boasting has been vented, have only one thing in mind, namely, to live on this planet a little longer. But since the military process on the global level has arrived at this nadir of an heroic-cowardly hesitation, the previous system of values has been completely unhinged. The tension, at least theoretically, has dissolved into an open equivalence of all temperaments. Heroism may be quite good, but hesitation is at least as good, and cowardice is perhaps even better. The old negative has become as positive as the old positive has become negative. On the summit of military escalation, then, has the real fight become superfluous? The military alone cannot answer this question, especially not in an age that everywhere has proclaimed the (illusory) primacy of politics over the military.

...Each side assumes that only a balance of progressive terror can secure so-called peace. This conviction is simultaneously realistic and absolutely paranoid; realistic because it is adapted to the interaction of paranoid systems; paranoid because in the long run and essen- tially, it is completely unrealistic. In this system of games it is thus realistic to be mistrustful to the point of a constant state of alert; at the same time, mistrust sustains the pressure to permanently continue the buildup of arms, more weapons could obviate mistrust. Modern politics has accustomed us to looking on a mas- sive folie a deux as the quintessence of realistic consciousness. The way in which two or more powers, in intricately thought-out interaction, drive each other crazy provides contemporary human beings with their model of reality. Those who ac- commodate themselves to this modern-day society, as it is, accommodate them- selves in the last instance to this paranoid realism. And because there is probably no one who, at least subliminally and in "clear moments," does not understand this, everyone is caught up in modern military cynicism —if they do not expressly and consciously resist it. Those who resist have to, today and probably for a good while longer, put up with being defamed as dreamers, as people who, although perhaps led by good intentions ("The Sermon on the Mount"), have nonetheless begun to flee from reality. But this is not true. The concept of "reality," like no other concept, is used falsely. We must first flee into reality out of the systema- tized paranoia of our everyday world.


...How can subjects of power, sick with mistrust but nonetheless realistic, break down their destructiveness and their projections of hostility as long as the interaction of these systems until now has proved that weakness in the face of the opponent has always been exploited as an opportunity to strike again? Each thinks of itself as an essen- tially defensive power and projects aggressive potentials onto the other. In such a structure, relaxation of tension is a priori impossible. Under the conditions of the mania for making enemies it remains "realistic" to stay tense and ready for battle. Neither power can show any weakness without provoking the other's strength. With never-ending exertion the opponents must work for a small terrain on which something like self-limitation becomes possible, that is, a weakening of the consciousness of being strong, a relaxing of the feeling of being inflexible. This tiny terrain of self-limitation is, to date, the only bridgehead of reason in the military-cynical process. Everything will depend on its growth. For human beings it was difficult enough to learn how to fight, and everything they so far have achieved they have done so as fighters who have accepted challenges and through them developed into themselves (see Toynbee's concept of "challenge"). But to learn how not to fight would be even more difficult because it would be something completely new. Future military history will be written on a completely new front-there, where the struggle to desist struggling will be carried out. The decisive blows will be those that are not struck. Under them our strategic subjectivities and our defensive identities will collapse." [Critique of Cynicism]
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OhFortunae

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PostSubject: Re: War War - Page 3 EmptyMon Mar 16, 2015 1:36 pm

Atmoterrorism

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1. "Youth, oh, youth! | of whom then, youth, art thou born?
Say whose son thou art,
Who in Fafnir's blood | thy bright blade reddened,
And struck thy sword to my heart."


2. "The Noble Hart | my name, and I go
A motherless man abroad;
Father I had not, | as others have,
And lonely ever I live."
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Lyssa
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PostSubject: Re: War War - Page 3 EmptyTue Jan 12, 2016 10:51 am

Walter Benjamin wrote:
"Future warfare will present a new face which will permanently replace soldierly qualities by those of sports; all action will lose its military character, and war will assume the countenance of record-setting." [Theories of German Fascism]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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OhFortunae

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PostSubject: Re: War War - Page 3 EmptyTue Jan 12, 2016 2:09 pm

Record competition for killing nignogs, mongrels and traitors - the war of the European sociopaths and no other White will dare to oppose, silently support.

_________________
1. "Youth, oh, youth! | of whom then, youth, art thou born?
Say whose son thou art,
Who in Fafnir's blood | thy bright blade reddened,
And struck thy sword to my heart."


2. "The Noble Hart | my name, and I go
A motherless man abroad;
Father I had not, | as others have,
And lonely ever I live."
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Lyssa
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PostSubject: Re: War War - Page 3 EmptySat May 21, 2016 12:56 pm

Kudos and Thymos.

Rene Girard wrote:
"There are several terms in Homer that dramatically illuminate the relationship of violence, desire, and divinity. The most useful, perhaps, in the context of our discussion is the substantive kudos. Kudos is best defined in terms of semidivine prestige, of mystical election attained by military victory. It was the reward sought by both Greek and Trojan, particularly in single combat.

In his Dictionary of Indo-European Institutions Benveniste translates kudos as "talisman of supremacy." It is the fascination of superior violence. Violence strikes men as at once seductive and terrifying; never as a simple means to an end, but as an epiphany. Violence tends to generate unanimity, either in its favor or against it. And violence promotes imbalance, tipping the scales of Destiny in one direction or another.

At the least success violence begins to snowball, becoming finally an irresistible avalanche. Those who possess kudos see their strength mul­ tiplied a hundredfold; those deprived of it discover that they are hope­ lessly handicapped. Kudos passes to the man who strikes the hardest­ the victor of the moment. It belongs to the man who manages to convince others, and who believes himself, that his violence is com­ pletely irresistible. The opposition must then exert itself to break the spell cast by this conviction and to wrest the kudos from the enemy's grasp.

When the rivalry becomes so intense that it destroys or disperses all its objects, it turns upon itself; kudos alone becomes the ultimate ob­ject. The word is sometimes translated "glory," but, as Benveniste has remarked, such a translation ignores the magico-religious aspects that are fundamental to the term. Although the modern world lacks a word for this phenomenon, the phenomenon itself is familiar. The spiritual effects of triumphant violence are readily apparent in sexual activity, in games of skill or chance, in athletic matches, and in contests and com­ petitions of all kinds. For the Greeks, the issue of violence carried to its extreme was divinity itself. The epithet kudros signifies an attitude of triumphant majesty, a demeanor characteristic of the gods. Man can enjoy this condition only fleetingly, and always at the expense of other men. To be a god is to possess kudos forever, to remain forever a master, unchallenged and unchallangeable. That is beyond the reach of mortal man.

It is the gods who confer kudos on men and the gods who take it away. The intermingling of human and divine in human conflicts is so obvious that even Benveniste acknowledges it here; in other cases where this mixture is present he tries to separate the human and the divine, even though their combination might offer a clue to the process of sacralization.

As long as the concept of kudos exists-that is, as long as there exists a prize, eminently desirable and thoroughly abstract, that men strive constantly to wrest from one another-there can be no transcendent orce capable of restoring peace. What we are witnessing in this strug­gle for kudos is the decomposition of the divine, brought about by violent reciprocity. When the tide of battle turns against them, Hom­er's warriors sometimes justify their retreat with remarks like "Today Zeus has chosen to bestow kudos on our enemies; perhaps tomorrow he will give it to us." This alternation of kudos is identical to the alterna­tions of tragedy. We may even wonder whether the division of the gods into two camps in the Illiad is not a late development. The original version may have involved a single god, the personitication of kudos, who oscillated from one camp to another depending on the course of battle.

There is no point in invoking a master-slave dialectic because the situation affords no stability of any sort, no synthetic resolution.

In the end the kudos means nothing. It is the prize of a temporary victory, an advantage no sooner won than challenged. It might be compared to those sporting trophies that are passed from winner to winner and that are really nothing but a title, an abstraction. To take the metaphor too seriously, however, would only lead to another mythical and ritualistic distortion. Far from subordinating religion to sport or play (as does Huizinga in Homo Ludem), we must subordi­ nate play to religion, and in particular to the sacrificial crisis. Play has a religious origin, to be sure, insofar as it reproduces certain aspects of the sacrificial crisis. The arbitrary nature of the prize makes it clear that the contest has no other objective than itself, but this contest is regulated in such a manner that, in principle at least, it can never degenerate into a brutal fight to the finish.

Because we see that the prize is worthless we tend to assume that the contest itself, no matter how perilous, is only a pastime, an event of limited interest to the protagonists, mere "sport."

Thymos, for instance, means soul, spirit, or anger like "the anger of Oedipus." At first glance thymos has nothing in common with kudos­ except for one trait, which we would normally consider altogether trivial: its alternating character. When a man possesses thymos he possesses an irresistible dynamism. When tbymos is withdrawn he is plunged into anguish and despair. Tbymos is derived from the verb thuein, which means to make smoke, to offer sacrifices; to act vio­ lently, to run wild.

The thymos comes and goes at the bidding of the thuein. In fact, kudos and thymos represent two different and partial aspects of the same problem. It is not some vulgar trophy or second-rate di"inity the adversaries are trying to wrest from each other's grasp, but their very souls, their vital force, their being. Each finds this being reflected in the other's violence, because their mimetic desires have converged on one and the same object.

Cyclothymia is the term psychiatrists use to designate the alternating presence and absence of thymos. Every case of cyclothymia is charac­terized by mimetic desire and a strong competitive drive. Psychiatrists make the mistake of regarding cyclothymia as an essentially individual phenomenon; this is a genuinely mythical misconception. The tragic cyclothymia would engulf an increasing number of indi­viduals if nothing intervened to stop it and would end by plunging the whole community into madness and dissolution. Thus we can easily understand the terrified response of the chorus, its frantic efforts to remain uninvolved and avoid the contamination of mimetic rivalry. The vertiginous oscillations of trag­edy can shake the firmest foundations and bring the strongest houses crashing to the ground." [Violence and the Sacred]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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PostSubject: Re: War War - Page 3 EmptyWed Jun 22, 2016 2:01 pm

Quote :
"I had drunk so deeply of grief and innocently gambled so hard with fate and irony that a special kind of vision was gathering in my eyes, not entirely clear just yet. This was the same look people saw in your eyes when you have died for beauty and come to live accepting nature as life with no promise of paradise, and mad at people who couldn't see that." [Martin Prechtel, Secrets of the Talking Jaguar]


To do battle with giants is a source of pride for some.

This first requires an unconditional confrontation, "whole-hearted" engagement with the Scope of what the other Is, first.

An overcoming where one dares oneself to behold the other at their maximum… and not imposing one's own limitations as scope to dismiss away the other reductively, demands more, and yields more.

Such Cleanliness is not for the many easily consoled and comforted in their satisfactions.



_________________
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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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PostSubject: Re: War War - Page 3 EmptyWed Jul 13, 2016 6:33 pm


_________________
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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Impulso Oscuro

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PostSubject: Re: War War - Page 3 EmptyThu Jul 14, 2016 4:18 am

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Once more, with knowing.

The meek shall inherit the Earth, but the Noble shall take it.
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PostSubject: Re: War War - Page 3 EmptySat Oct 01, 2016 8:47 pm

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_________________
[You must be registered and logged in to see this link.]

"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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