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 JERUSALEM contra Athens

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PostSubject: Re: JERUSALEM contra Athens Sun Sep 04, 2016 4:33 pm

Duplicity, and masking, is part of the virus' strategy - when it "clarifies" it obfuscates, feeding into the psychosis that wishes to remain blind to itself, and to the world that made it possible.

Lesson's learned from its previous state, as Christianity, the virus adopts the same methods, altering its code, to infiltrate through the same weaknesses.


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PostSubject: Re: JERUSALEM contra Athens Mon Sep 05, 2016 7:24 am

Nihilism is about overturning the real.
Overturning by first lowering it to code, to be taken literally, with no relation to reality, using emotion as the guiding force.
Overturning and burying, out of sight, to build cathedrals, synagogues, mosques on the burial ground, claiming it as a foundation for its own Church of Nihilism.
Overturning it by assimilating the foreign by transmuting it into something in accordance with its idea(l), negating the real.
Its war against life has been one of duplicity, lies, pretences, words and games... insidiously wearing garments not of its own making, it imitates appearances outwardly, then denying their relevance, to destroy identity in those where it is not faked.
Its constant war against health and vigour has been one of redefining the illness it brings as “good tidings”, death as life, man as woman and woman as man, selling what it does not buy, buying what it does not dare sell.

Words upon words... it speaks as if it is saying something to clarify, to reveal, when it confuses and conceals further, exploiting vanity in others, to feed its own.
It practices philosophy as a religion of Abraham, demanding a sacrifice... in reason; a sacrifice to prove what it cannot.
It appropriates pagan gods converting them to its own saints, redefines thinkers that oppose it into allies in its defence, converting them into its apostles.
Its tactics are transparent, to all but the myriads who find the world unpleasant, and their existence too limiting. It manipulates these dissatisfactions, feeds them, guides them, preaching to the choir, it reconverts the faithful into new variations of its dis-ease.

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PostSubject: Re: JERUSALEM contra Athens Mon Sep 05, 2016 11:05 am

When reality, the phenomenon is reduced to a[You must be registered and logged in to see this link.], the word can be redefined, disregarding its relation to the phenomenon, but only maintaining a tertiary relationship to its dictionary limitations, and only because it wishes to remain infectious, communicable.

Arahamic triad is obsessed with words, or THE word of God.
Commandments represent this static worship of the idol... the symbol that can apply to any phenomenon, ergo omnipresence of God.
Jung's Synchronicity is a reference to the interconnection (relationship) of human symbols, to be expected when all symbols are fabrications of the human mind, pointing to a shared genetic and memetic past.
This human propensity to reduce all to an abstraction, giving it a symbol (name), and then in this reduction find similarities connecting them, casually, to other abstractions, is what is exploited.
Reduction to the lowest-common-denominator will eventually result in a unification of all into a singular whole.
It replaces the restricting, indifferent phenomenon, with the more malleable sensation, emotion, and feeling.
A hierarchy the majority, of weaklings, cowards, and the disenfranchised by world, desperately grasp upon as salvation's vehicle.
Word becomes a flotation device in an ocean with no land in sight.
Swimmer will call it anything, if only to keep it in hand, and the one that inflates it with hot air, is a saviour.
   

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PostSubject: Re: JERUSALEM contra Athens Sat Nov 26, 2016 7:30 am

Semite: The one who refuses to acknowledge any (possible) good coming from his own death.
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PostSubject: Re: JERUSALEM contra Athens Sat Apr 15, 2017 10:30 am


Quote :
A deceptive person can never lie. Prove me wrong.

There is some minimal social expectation that a person has the ability to consciously distinguish between what's going on in their own imagination and what's actually happened in the world. This is not "I was given false information by someone else and believed it." nor is it "I think this is what is going on and I believed it."

It is being distinctly unable to distinguish between imagining a unicorn and seeing one. If you cannot meet this minimum separation of imagination from reality, then you're incapable of having agency.

Someone who uses this weasel tactic, you might as well throw away any concept of morality. Likewise, if they use the "You would attack your city if you were me, so don't be upset about it." tactic, principled-wise, you might as well just throw out any concept of war and national identity completely. In this way, the person who is willing to lie will always have an upper advantage of demoralizing an opponent who is unwilling to act on and trust their instinct.

The moment you have declared this 'nuclear bomb', you have demonstrated that any attempts to communicate with you were totally wasted and foolish. You have successfully wasted the time of a person who expects some common humanity in the exchange.

Therefor, nonviolent 'rational' culture becomes a vehicle for this pathology. Not only must a person be moderated, but also moderate in cultural value. Extreme rationality and extreme emotionality are both illnesses.

To successfully combat this behavior, you have to get dirty. Trying to remain an Anglo-Protestant type of 'clean' while engaging with this kind of psyche means that you will lose. This principle of "Don't be dragged into the mud with them, or you're no better." is how one paralyzes action.

The human species is tribal and social, whether we like it or not. My assessment of  the current situation has told me that with advancing technology, so will come advanced techniques of genocide and control. With deceivers at the helm that are ruthless and duplicitous, no action a person will ever take will be any more for their own honest benefit, but only for these advanced bottom-feeders. There are no frontiers for individuals to 'go their own way' or to go to be truly alone. There is not a place, in this overpopulated world, that there isn't someone there. When you've lost privacy like this, the only way to regain it is either depopulation or being able to be invisible by virtue of disappearing within a culture. That is, being uninteresting to others.

This liberal movement is being done to make everything interesting - the exact opposite of private. Just being a woman, or a fag, or black, makes you interesting... and by negation, just being white. Everything superficial about identity, providing the basis for judgment.

Here a liberal will typically say "Ah-ha! So you don't like superficial judgments like a racist, that you are!" Again, back to square one: you've just thrown out the very idea of any morality of a universal sort, at all - and made it dependent upon subjective manifestation. And, unlike the liberal, race is not as superficial as skin color, to me. It is intelligence and other behaviors and features.

The only time race can become superficial is when its superfluous because the society is homogeneous. It is for this reason white nationalism is on the rise. In order to distinguish themselves as individuals, they require a homogeneous society to reside within.

The way Deceivers try to prevent a mass uprising of whites is by constantly assuring them they're still in a white society or that there's no threat to them as a group. They're still homogeneous, or can behave like they are.. And the oligarchs still represent their interests. After all, we need to keep up this appearance, and they'll do so by just saying that whites are actually privileged when they're less privileged. Then they really know that there's nothing wrong for them.
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PostSubject: Re: JERUSALEM contra Athens Sat Apr 15, 2017 11:39 am

The brain evolved to help the body survive by meeting its needs.
It can then contradict this primal purpose, or hone it, placing other motives above it, or contradicting it = idealism.


If we take Heidegger's dasein s "thrown" into world, as being in time, then we can realize that man, and all life, has no choice as to his "throwness" nor in the circumstances he is thrown within, and that existence is his awakening to his predicament, as a determinant he has no choice over.
The brain is the organ of then directing this "throwness" within his predicament, his circumstances, his "entanglement" as Heidegger would say.
Philosophy is the brain following the threads of his entanglement, the knots, that may be Gordian, to cut, or to untangle before they become so.
Free-Will is contained within this predicament, as an awakening to himself, within world, or within "throwness".
Being thrown defined existence as activity, as perpetual (inter)activity, and the mind as the perception of this, and the direction taken, by untangling from its predicament.  
if existence is understood as kinetic then will is the rudder in the kinesis, slightly altering the organism's movement within a sea of interactions.  
Giving yourself to lies, is n abandonment to the prevailing tides; the giving self to the winds, the trends that dominate - surrendering to, and being swept away by.

Deluding yourself is a survival tactic when what the mind becomes aware of is detrimental to its well-being, and it lacks the constitution to deal with it.
The lie is effective only if the liar thoroughly convinces himself of its 'truth'.
His talent is found in how well he can maintain the lie before constant contradictions to it - exposing it to itself.
A talent few possess, adopting the methods of more talented liars - buying into a popular lie.


For them, belonging to a group, is essential to preserve the shared lie, before a world that cares not for the lie.
The influx of sensual contradictions, experiential conflicts, are coped with within a community of support.
The lie, contradicting reality, must seek shelter in a group, otherwise it perishes.
The individual, afraid that it will perish without the lie, seeks protection in a shared lie, lending its own support as validation.

The latest method of preserving the lie, is to accuse reality of lying....accuse nature of being a construct supported by a community of liars.

Consider the example of race, as a product of evolution.
The ones threatened by its reality accuse it of being a socially construct and maintained social artifice.
Though their own senses bombard them with evidence of its existence, their duty is to lend support to their shared lie that race is a social construct by finding ways to explain away sensual input, in support of the shared lie that only man is born equal to other men, in all his individual manifestations.
The lie is spread by using words, and it only exists linguistically...whereas race exists whether there are words and language, ro humans to speak them, or not.
Race exists as sensually perceived divergence...and is pat of a process man has understood as Evolution....not requiring men to acknowledge it, for it to proceed.
Whether or not man gives the process a name, does not stop evolution. Man describes a process independent form his existence using symbols - words, language.
Man did not invent, create, the process using words, he simply found it, became aware of it, and then described it, symbolized it.
it exists independent from human existence.

The rejection of sensual experiences, on the other hand, is not independent form human existence.
Nihilism, as a rejection, and set of established excuses contradicting awareness, exists dependently. If men, stop repeating them, the ideas are swept away in time....if men cease to exists these ideas contradicting reality, vanish, as if they never were.
The idea, the shared lie, disappears when men infected by the dis-ease of nihilism, who are afraid of existence and immerse themselves within a lie, seeking protection from reality, either perish, or stop repeating the lie.
This is why they are obsessed with infecting as many as possible with their disease, and why they must indoctrinate as many as possible into the shared lie....because the lie disappears when it ceases to be repeated, and adopted a a way of coping with a world that carries on, one way or another.

Do races vanish when men stop believing in them?
No.
Do the absence of races vanish when men stop believing in this lie?
Yes.
Do sexual differences in all human traits disappear if men stop believing and talking about them?
No.
Does sexual parity disappear when men stop believing and repeating this lie, imposing rules that imposes them?
Yes.

Easy method to distinguish what is a lie and what is a human construct, founded on nihilism - a social lie to artificially maintain social harmony:
Any idea that depends on humans believing in it, and repeating it, to persist is a human idea(l) that has no reference outside human brains.
Any idea that is independent from humans believing and repeating it, to persist, is a natural idea(l) humans become aware of - not creating it, but awakening to its existence.

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PostSubject: Re: JERUSALEM contra Athens Sat Apr 15, 2017 12:13 pm

We can differentiate three types of idea(l)s all as a relationship between observer and observed, or thrown being to world, or subjective interpretation of world to the real:

1- Idea(l) that are independent from human existing, and believing in them.
Idea(l)s that refer to actions/behaviors that do not require humans to exist, or humans to be aware of them, or to believe in them.

2- Idea(l) that are dependent on humans existing, and believing in them.
Idea(l)s that refer to actions/behaviors that do require humans to exist.
Usually synthesis of experienced data - abstractions - in unities that refer to nothing outside human brains, or brains where the abstractions have been transferred into - memes.

3- Idea(l) that are dependent on humans existing, and believing in them.
Idea(l)s that refer to actions/behaviors that do require humans to exist.
Usually synthesis of experienced data - abstractions - in unities that refer to nothing outside human brains, or brains where the abstractions have been transferred into.
These ideals are not merely passive, like (2), or delusional, but become nihilistic when they propose abstractions that do not simply synthesize into unities what is nowhere in evidence outside human brains, but actually go a step further, and propose vague concepts that come in conflict, that contradict, what is in evidence.
Awareness, experience, is annulled, negated, by the abstraction.
Noumenon, usurping phenomenon....or the ideal contradicting the real.


The second category rearranges sensual data, synthesizing them in surreal forms - validated emotionally.
Need/Desire its dominant foundation.
The third category contradicts them with a lie...a vague, emotionally supported artifice.
Need/Desire its only foundation.
God = Love, describes God as emotion - the antidote to a cruel and vicious, and indifferent world/reality - evil.

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PostSubject: Re: JERUSALEM contra Athens Sat Apr 15, 2017 12:30 pm

Weakness becomes an excuse for acting on fantasies, while saying the other mustn't because they are more aware - all while remaining blameless. The depths of utterly depraved agency they'll dialectically sink to for the sake of remaining blameless. This is the logic of Communism, as well: if you're better at something, you have more responsibility.

So, no man could respond to the (??person??) in the video saying that they could just imagine that the delusional one is lying, and therefor they'd be able to act on it. No. That would be rejected as an argument by the delusional one. Might even be as arrogant to say, itself, that it's not acceptable because there'd be no evidence... Just like there's no way of verifying or any evidence for whether or not he really believed his own lie.
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PostSubject: Re: JERUSALEM contra Athens Wed Apr 19, 2017 3:14 pm

The problem with Jews is that they are partaking in a different evolutionary strategy than non-Jews completely. A Jew male will murder a non-Jewish female without any remorse. Being a matriarchal species, the Jew makes its females compete with non-Jewish females. There would be no masculine respect from the Jews for the principle of homo-sapien advancement: rape the female, do not murder.

Their Jewish identity runs entirely contrary to the natural patriarchal history of our species and this sexual, evolutionary, principle for humans. Even bonobos resort back to patriarchal tribalism when resources are scarce. The Jew under no circumstance will die for a patriarchal identity.
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PostSubject: Re: JERUSALEM contra Athens Fri Apr 21, 2017 9:51 am

Mental illness as a method of group and self protection:
Being so dedicated to one's own group tribally that they will feign utter stupidity whenever it benefits the tribe. The same thing works with traitors who kill themselves so they cannot be interrogated. The difference is that the mentally ill one just tosses out basic human decency and murders the very language humans would use in cooperation. With each other if there were to ever be an even larger enemy they must tackle. The sick individual who would sooner poison the well of human communication than die themselves, demonstrates a fundamental entitlement which says they'd sell out the whole world and every human in it, including their family and all human females, if it meant saving their own life.

Whether or not this sick person would make such a choice is unknown,  but the behavior indicates they at least see those they don't identify with as having absolutely no value whatsoever beyond how they are served.

In war this behavior might be expected. When someone behaves that way who is supposed to be part of your tribe, then it becomes an utter betrayal beyond forgiveness. It demonstrates that,  from the lack of shame or guilt, they treat you as no different from an enemy or even an animal. It's the latter which may demonstrate a species kind of betrayal rather than racial or ethnic.

The consequence of this is that the individual sacrifices of this nature protect their group identity. Acting insane,  you can't imagine they all behave the same way. Yet, it's preserved their identity as a group. Sacrificing one member utterly in all sorts of debased ways for the whole is a small price to pay, especially if the group freely practices a subversive kind of nepotism, otherwise.

Aside: These kinds of people would enter a country and then practice their subversive nepotism. Upon discovery, they'd say that the host country was either guilty of subversive nepotism against the species or it was guilty of nepotism against them. The latter is usually some other similar response like because the host is anti-anti-host or pro-host, they are called anti-(nonhost) or jealous of (nonhost).
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PostSubject: Re: JERUSALEM contra Athens Fri Apr 21, 2017 10:26 am

In Nihilism, and all degrees of idealistic naivete, the mind displays a selective infantile, confusing itself by its application of reasoning, to appear objective, and then emotionalism in the form of idealism.

The mixing of realism and idealism is what I've described as the seesawing evasiveness.
One moment, in one context, the individual appears rational, and logical, and in another, it applies irrational, emotionally founded judgments.
It cannot be 'cornered', because when it is about to be exposed as emotional, and child-like, it reverts to the cold, reasoning of maturity, gradually returning when the threat of exposure diminishes - its confidence increasing, making it feel safe, coming out to play.

The personae sneaking in and out, from behind the cover of character, social identity.
The ideal is always a cover.
But not all ideals are covers...some are accentuation of what is not hidden - translucent magnifying glass, that focuses and by focusing light, exaggerates or clarifies.

But we're more interested in Moderns and their secret Nihilistic ideals, manifesting in a multitude of political and philosophical ideologies, one only different form the other, in degree of naivete, or willfully produced and maintained delusion.
With Moderns the ideal is a covering, behind which it built its alternate reality.
The Modern covers the real, and then convinces itself that it is "outside", when it himself he has covered with idealism.
The Real is too vast to be covered, so Moderns must encase themselves in their delusions, and invite others to come in there with them - validating their delusion of being in the more 'real' reality beneath the covers.
Like children who fer the dark, and what lurks out there, covering themselves with a blanket, and then lighting a flashlight, to create a Platonic Cave, an alternate reality.
But a friends, or friends must join them, otherwise they are in there alone.
If enough friend join ni the game, in a protective tent, then the children can imagine they are living ni some magical realm, each adopting a character to role-play. For them, inside the tent, under the covers, is the "outside", the better alternate world.

All this to metaphorically describe a psychological process.


The idea(l), for such stunted psychologies, is what they measure themselves and the world against.
They care, not for any other standard.
The idea(l) is perfect, and only they are imperfect before it - they fail to live-up to the idea(l), but the idea(l) never fails.
The idea(l) is never evaluated in relation to the real.
All are held accountable to the idea(l), and it is never held accountable to the real.
This creates an artificial reality. Comforting because the idea(l), being a human construct (noumenon) is more malleable, more controllable, by the will - it can be reasoned with, preyed to, bargained with. One can seek compassion, a compromising middle-ground, a reprieve, from the noumenon, when it cannot from an indifferent reality.
One can beg for leniency, come to an agreement, with a noumenon, but not with a phenomenon which imposes a do or die demand.
A man must adapt to world, to meet his needs, whereas he may demand the idea, the noetic abstraction, to adapt to his needs.
The noumenon alters when the individual shift attitudes. The world does not, forcing the individual to change attitudes or face the consequences of his naivete, or his narcissism, or his sense of entitlement.

When the idea(l) because the standard, and this idea(l) is independent from the real, then precedent, experiences, the past, in general, memories both genetic and memetic, are irrelevant.
The real is shaped by the idea(l)...the phenomenon warped by the noumenon.

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PostSubject: Re: JERUSALEM contra Athens Wed May 10, 2017 9:38 am

Sloterdjik, Peter wrote:
1. Informal Redemption
As we learn from Adorno, there is also an obsolescence of new philosophy. Its more significant works pass through an intermediate state after the death of their authors, a state in which they are neither up to date nor canonical, but rather float suspended in a ghostly disintegration. The motif s that were once linked with a proper name become separated from the bearer of that name. They become unmixed and pass through a stage that can be compared to composting. In this regard, arbitrary radicalizations of individual themes are just as typical as new combinations of separated elements with transformed emphases; others sink into the irrevocable past. Only in decay,  so it seems, does the truth concerning the structure of a philosophical synthesis find its way into the light. This analysis by means of dismantling happens even when the philosophical text, such as the Adornian one, sought to escape such a fate through its antisystematic confessions. Decomposition is in store not only for systems in the genuine sense of the word, but also for informal thinking, which reflected its loose structure by arising not as a system, but rather as écriture.
Systems and écritures are synthetic efforts to work their way through something that is currently obscure. Yet it holds for symbolic syntheses as for consciousnesses in general: you never step twice into the same confusion.  For every later consciousness, its predecessors’ acts of processing chaos tend themselves to be potentiations of given confusions, and my further processing must respond ever anew to the preceding accomplishments as though they were part of  the problem and not the solution. Whoever comes late in the history of ideas is irritated by growing obscurity.
This has consequences for the possibility of being a student. To be sure, as an adherent of a school I can seek shelter for a while in a teacher’ s way of thinking and borrow order from those who have thought before me. But when being a student comes to an end,  the
intellect, which is now alone and hardly protected, is confronted with the chaos exacerbated by the system of  the teacher. In any case,  a sufficiently restless ego never holds out for long in a system that provides shelter. From its own states it gathers that systems and written works are only possible as the homes of others. Only others can reside in their attempts at self-reassurance, while my unrest condemns me to the impossibility of having a system. This unrest grows with the advancement of  the history of ideas while the quota of those who position themselves in the heart of unrest sinks.
The free spirit is only another name for the affirmation of this unrest, which allows me to disregard my own needs for identity.
We must proceed from the fact that no two philosophical intellects, no two instances of unrest can be located at the same generative point of a formation of  a system or of a contrivance of  a written work. Therein lies a formal reason for why in modern times even great synthetic efforts are already condemned,  in the medium term, to disintegration. In the mind of a creator of syntheses what are only more or less loose syntagmata for students and even more for free recipients may compellingly cohere. Not unjustly did Nietzsche remark that the most important function of  a philosophical system consists in convincing its originator. One can check the correctness of this realization by surveying authors from the perspective of when and how of ten they repeat their fundamental theorems.What appears as a system is always also an autohypnosis. Communities of plausibility inevitably disperse in the drift of changing mentality,  although the protective academic climate artificially postpones their expiration date. Only those syntheses that provide the impetus to a variety of deviations and fragmentations prove to be culturally successful. This took place after Hegel, it took place after Husserl, and it obviously took place after Heidegger, whose anarchitectures have provoked as many erosions as the most highly towering doctrinal system. To what extent does this hold for the work of  Adorno and the legacy of  the older Frankfurt School?
From the beginning it is to be expected that here things will take a different course. The dissolution of Adorno’ s synthesis does not occur on account of the contradiction of those who come afterward, but rather on account of a kind of historical pressure drop. It is the transformed intellectual circumstances that increasingly detract from the plausibility of his work. If the Adornian Hegelian-Nietzscheanism was already in its own time an idiosyncratic construction and highly unlikely, then a quarter-century after its author’ s death it appears to be completely unrepeatable. This takes nothing of the sheen away from the work, but the idea that, proceeding from such an impulse, it could form a lasting school ever more clearly turns out to be an illusion. Among the components in which the once so suggestive synthesis of radical aesthetics, messianism, and sociology disintegrates, the theological motif takes on a special, if not easy to determine, significance. What, in the integral form of the Adornian texts, was an undertone, hardlymore than an unvoiced reference to an implication and an inhibited embarrassment, became an autonomous, an as it were stark theme during the editing of  the posthumous work.
Whether one finds it scandalous or not, one can now, indeed one must now, admit that the older Critical Theory was always a cryptotheology—a form of Haskalah or Jewish Enlightenment that affiliated itself with Young Hegelian forms of  critique and complaint in a manner that was as effective as it was discreet. In the act of uttering this insight the original écriture is broken open, its polyphony disassembled into individual voices.
Adorno’ s style of writing, which purported to avoid referring to fundamental thoughts as modern music avoids the tonal center,  dissolves into distinct complexes, and we are unexpectedly confronted with a set of  problems whose true locus seems to lie rather in the philosophy of religion than in sociology.  Here it becomes apparent that the older Critical Theory arises from a messianism that abruptly transitions to epistemologyIt is a stage in the quarrel between Jerusalem and Athens insofar as it orchestrates the entrance of  the thought of redemption into the question of  knowledge. Under the code name of critique the messianic impulse, which was already a latent impetus in Marxism, begins to permeate the idea of the science of society and of nature toto genere.
We admit that Adorno would have considered the clamoring speech of  third parties regarding what is secretly theological in his thought as an outrage. Without doubt, he would have found it tactless to see his concealed theologoumena emphasized in isolation and thematized out of context. In his antisystem such a failure of tact would have at the same time been a transgression against the matter for thought, especially since he, both as an aesthetic theoretician and as a philosophical author, did not recognize the separation of style and truth. Had he not sought with every line of  his work to demonstrate that there is not only beautiful art, but also beautiful science—here unmindful of Kant’ s warning and following Nietzsche’ s example?
In his beautiful melancholy science he overcame timidity in the face of explicitly theological discourse only in exceptional moments—in particular when he constructed an acoustic space in which a kind of messianic narrative voice could speak.
Such formulations are directed to the ear of a public that has been keyed into the aesthetics of the formulation that goes out on a limb.  
The classic passage is found in the opening of Aphorism 153 of Minima Moralia, which reveals its program with the quasieschatological heading ‘Finale’ :

Adorno wrote:
The only philosophy which can be responsibly practised in face of despair is the attempt to contemplate all things as they would present themselves from the standpoint of redemption. Knowledge has no light but that shed on the world by redemption: all else .  .  .  is mere technique. Perspectives must be fashioned that displace and estrange the world, reveal it to be, with its rifts and crevices, as indigent and distorted as it will appear one day in the messianic light.

As dumbfounding as these statements are with their haughty lack of deductive reasoning, they are not equally overwhelming each time they are reread. There comes a moment in which the pathos of  vulnerability has exhausted its appeal. From then on one reads the passage without quotation marks and virtual brackets,
but also without psychoanalytic ulterior motives and above all without the intention to unmask. From this moment whispers of a prolonged crypto-messianism would be more embarrassing than a language that takes the liberty, and allows itself the weakness, to speak of a longing for the redemption from evil,  even if  one cannot blot out the motif as such,  whether it appears deplorable or excessive.
Thus as soon as the older Critical Theory, in its disintegration, releases a theological fission product that until then had been bound up with social science and aesthetics, the opportunity presents itself for interested parties to account for the necessary and sufficient elements of critical theories. There are reasons to suspect that a theory can become ‘ critical’  in the sense of the older Frankfurt School through a theological motif— or an equivalent for this. If  that is the case then it is undeniably productive to develop such conditions as explicitly as possible.
As was indicated,  one must prepare oneself for the fact that under the seemingly humble name ‘ critical, ’ the messianic finds its way into the social sciences.
If one attempts to determine the features of  positive or traditional theory as they presented themselves to the most important thinker of the Frankfurt School,  the kinship between the fundamental conceptions of Adorno and Heidegger that are critical of science and metaphysics comes into view for the observer. In fact, in his own way Adorno advanced a doctrine of en-framing [das Ge-Stell]—which in his work is called the existing [das Bestehende]—according to which there is a continually self -corroborating play of reciprocal fixations and distortions at work between a subject that is egoistically calloused
and calculates everything, and an object-world that has been tailored to this subject.  
In Adorno’ s en-framing,  traditional theories, which are allied with the serial methods of production of  advanced capital and with the culture industry’ s coercions to imitate, always already order things so that they can be apprehended as objects of cognition and so that they can be brought into an authoritative identification. For positive theory the subjection of the individual to the leveling fixation and the incorporation of individual fixations in rigidly joined systems of  declarative statements would always be characteristic. Its pattern is the monetary economy, which, with its invariable currency, presents in the leveling expressions of value the universe of things that have been made purchasable. However, as little as the price expresses the true nature of  the object—its ‘ proper sense’  [Eigensinn], its ‘ use value’—so little does the concept express the individual’ s non-identity, its ‘ singularity. ’

In contrast,  the theory that presents itself  as critical wishes to undo existing identifications and liberate individual things from the grip of reason.
Such a theory already manifests its theological aspect in this feature: it is out to save individuals, whether as persons, natures, or artifacts, from fixation and classification in logical coercive orders. It figures as a ‘micrological’  undertaking,  insofar as, for this theory, it is less a matter of  the synopsis of  the many in the great whole than it is a matter of the liberation of  the individual and of  that which is small from the compulsion of subsumption: “There is solidarity between such thinking and metaphysics at the moment of  its fall

In the concluding sentence of Negative Dialectics Adorno admits that Critical Theory is a code name for the work on the redemption of the individual from captivity in abstract systems of representations and ordinances. Hence the discourse of the theoretician, which calls things by their true names or summons them by their true anonyms, bears a hardly concealed mission of  redemption. With this claim, critique presses forward into the distorted world as the Tzadik does into dark life.

Adorno wrote:
The smallest intramundane traits would be of relevance to the absolute, for the micrological view cracks the shells of  what .  .  . is helplessly isolated and explodes its identity.

Messianic intelligence proceeds to where things and human beings are most hopeless, that is, to the market. It raises its objection where sciences appear most self-assured, in their positivist core that has pledged its allegiance to the power of the factual. 
Its liberating work can only make its presence felt, and even then only in an indirect way, to the degree that the critic has broken away from the will to power. Only as a non-master or as a friend of things is he in the position to crack the ‘ shells, ’  to break the ‘ spell’  of identity and turn toward the lost and deformed individuals without reservation. His intelligence must have preserved the regard for what is irreplaceably singular just as much as it must have preserved the belief that even the corrupted,  the hardened, the maimed can never fully be severed from a potentially successful ground. With noble sentimentality the Critical Theorist remains convinced that all beings are capable of happiness in their own way, perhaps even worthy of  happiness, although they initially, for the most part and of ten forever,  seek their salvation on hopeless paths.  
This belief is the righteousness of the righteous. Adorno’ s logical soteriology wants more than the traditional saving of the phenomena. It also reaches beyond Husserl’ s rallying cry to the things themselves. It acts as if it were ready to go to hell in order to lead the ineffable
individual up into the light. Micrology is the watchword for the work of  an intellect that does not consume its ability to move freely and its powers of  perception in self indulgence,  but rather attempts to follow the maimed beings in their misfortunate complexity up to the point where the possibility of  incorruption emerges in what is corrupt.
If  this were the complete upshot of the soteriological features of the older Critical Theory, then things would be easy for the opponents of this thought. They could dismiss it by diagnosing it as a rationalization of a messianic phantasm, of the sort that was able to flourish in German Jewish intellectuals of the early twentieth century under various guises and in forms that are readily understandable biographically and in terms of the history of ideas—not least in authors who were no strangers to paracletic and eschatological interpretations of their personal mission. But Adorno makes it more difficult for his critics than they suspect even on this point. In truth, his discourse, even where he employs messianic timbres in “passages” that go out on a limb,  operates throughout on the level of Young Hegelian atheism and the second soteriology inaugurated by Nietzsche’ s philosophy of  art. In a way that is different from the first doctrine of redemption,  which proceeds from an objective metaphysical asymmetry between the redeemer and those who are to be redeemed, the second, which is decidedly modern and steeped in psychology,  makes the relation of redemption self -referential. It brings the redemption of  the redeemer away from his mission to the order of  the day—together with the emancipation of  those interested in redemption from all conditions in which anything less than being saved by a transcendent helper would no longer be enough.  
The messianological aspects of  Adorno’ s work have their place in this second soteriology. Because it is constituted in a self-reflexive fashion, it belongs to the gravity of his discourse of redemption that it must signify a ‘ redemption-as-if . ’

Essays after Heidegger

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PostSubject: Re: JERUSALEM contra Athens Thu May 11, 2017 10:12 pm

Sloterdjik, Peter wrote:
3. Hyperbolic Theory
As suggestive as the analogies between the older Critical Theory and the Gnostic tradition’s world-critical projects of redemption and overcoming may also be, they do not get to the bottom of the filial relations between critical philosophy and Gnosticism, on the one hand, nor those between messianism and metaphysics,  on the other. This becomes apparent as soon as one considers the origin of  these styles of  thought or species of discourse from a common rhetorical source. The reason for the familial similarities between Gnostic, critical, metaphysical, and messianic language games—to which one has to add their ultra-skeptical, deconstructivist versions—is to be sought in the fact that all of them make extensive use of the figure of  exaggeration. Thus classical metaphysics hyperbolically elaborated the idea of reason coming to be in the world; Gnosticism relied on the hyperbole of  the soul’ s kinship with extramundane goods; messianism’ s figure of exaggeration is waiting for justice; critical philosophy hybridizes these hyperboles by anonymously inheriting, combining, relativizing, and reversing them.
Quintilian, in his doctrine of tropes, defined hyperbole as a “proper straining of  the truth” (decens veri superiectio)—and in so doing he led with the not very subtle example that a certain someone, when he vomited, filled his lap and the entire tribunal with the remnants of  his meal.
From this point one could come to the opinion that exaggeration is to be reckoned as one of  the oral functions; it adds an eruptive surplus value to running one’ s mouth in a typical way. But it belongs to the orator’ s art to heed proportion even in exaggeration: “Although every hyperbole involves the incredible, it must not go too far in this direction.

Whoever wants to exaggerate must know at what point he may go too far: quo usque deceat extollere. The delicate field of excesses can only be bounded by thesense of tact. One can recognize a successful exaggeration by the fact that it brings about smiles in urbane contexts,  while producing embarrassment in the provinces. Quintilian furthermore accounts for the possibility that a certain factual correspondence may exist between an excessive object and hyperbolic discourse: “Hyperbole is, moreover, a virtue, when the subject on which we have to speak is abnormal [naturalem modum excessit].
For we are allowed to amplify, when the magnitude of the facts passes all words, and in such circumstances our language will be more ef fective if it goes beyond the truth than if it falls short of  it [melius ultra quam citra stat oratio].”


The justification for exaggeration is its suitability [Angemessenheit] for that which is beyond measure [das Maßlose].
It seems worthy of note that Quintilian did not carry out the obvious transition from these reflections to a performative definition of philosophy—an omission that becomes understandable as soon as one recalls the rhetorician’s attacks on the presumption of philosophers of  his time in the proem of the Institutio oratoria:

Quintilian wrote:
But in our own day the name of  philosopher has too of ten been the mask for the worst vices. For their attempt has not been to win the name of  philosopher by virtue and the earnest search for wisdom [virtute ac studiis]; instead they have sought to disguise the depravity of their characters by the assumption of  a stern [tristitia] and austere mien accompanied by the wearing of a garb differing from that of their fellow men. Now as a matter of fact we all of us frequently handle [passim tractamus omnes] those themes which philosophy claims for its own.


In Quintilian’ s eyes, the philosophy of his time—between Nero and Domitian—sins because of  its specialization in pretentious mournfulness. Its exaggerations, propounded with a serious face,  are received by the public with just as serious a mien—like a sermon that leaves us in the dark as to whom it is addressed. The surest method for not being put out indeed consists in becoming a philosopher oneself  and breaking with human notions and concerns in the manner of these odd lovers of  wisdom.  Yet because even simple fellow citizens, indeed even ‘ bad human beings,’ in Quintilian’ s view can never cease speaking of  the just, the fair, and the good, they never become entirely incompetent when it comes to those questions for which philosophers presume special competences. Were the arsoratoria practiced at the highest level of  skill to which it ought to be by definition, then soon no one would be obliged to turn to philosophy any longer to receive
information about the true and the virtuous. With an argument that can never be heeded enough,  Quintilian reverses the relation tendentiously misrepresented by Plato between true thinkers and the sophists who give mere speeches, insofar as he points out that one can of course easily simulate being a philosopher, but could not possibly pretend to be a good speaker if  one is not.  Hence it becomes a matter of restoring to the true speaker—more precisely: to the rhetorically experienced vir bonus—his precedence vis-à-vis the philosopher—a suggestion that the guild has never followed, and the public only occasionally and half-heartedly. In view of  his harsh assessment of  the early imperial pursuit of philosophy, it was not to be expected that Quintilian in his treatise on the trope of  exaggeration would have wanted to have a closer look at the fabric of  philosophical discourse, however much the turn of phrase of the “elegant straining of  the truth” touches on the mystery of the philosophical text. The suggestion that hyperbole becomes virtue when the object itself  exhibits a pull into what is beyond measure reads like a defense of  philosophy with arguments drawn from rhetoric: whoever undertakes an apology of exaggeration also already justifies the disposition of  the philosopher to treat of  God, world, and knowledge with a chronic excess of universality, explicitness, and unpopularity. How else, other than exaggeratedly,  should one speak when one ex offico has to do with material enormities and logical behemoths—with the foundations of  the world and with prime matters, with the Titanic and the Olympian, with the Ouranian as the monstrously immense from above and the Chthonian as the monstrously immense from below? Even the seemingly most familiar magnitude among the objects of  philosophical contemplation, that is,  the human being, was already addressed by the Greek poets as a deinon, something violent, and as deinotaton, as the highest intensification of the ‘perpetrator of violence [Gewalt-Tätigen]and that which is non-ordinary. The excessiveness of  objects condemns corresponding discourses to a suitable lack of  proportion,  with the result that the words chosen by philosophers are certified as philosophical precisely by what makes them suspicious to common sense. Nonetheless, philosophers make an impression because they know how to portray the monstrous immensities that do not depend on us as though they depended on the hyperboles with which they are captured in philosophical discourse. In this sense, philosophers as eccentric speakers, according to their disposition,  would be the last magicians and the first radicals: since they are occupied with objects in which a suitable
‘mode’  cannot be determined,  they follow their intuition that it is better to situate their
discourses beyond (ultra) the probable than on this side of (citra) it. Before meta-physics stands ultra-rhetoric.
The Quintilian objections against the deviant disposition of  philosophers may be substantiated already in the Stoic-Cynic phase of the Hellenistic and Roman pursuit of theory. It is not only with the beard and the cloak that the philosophical life contrasted with other ways of life. It was grounded as a whole in an existentialized hyperbole. The ancient concept of conversio, before it was Christianized, characterized the turn to philosophy as a form of life—whoever accomplished it vowed to henceforth exaggerate with rational assumptions. The hyperbole of reason had the form of a wager in which life itself  was at stake. Let us not forget that the decision for philosophy among the ancients was a commitment to an existence that practices, inquires, and renounces. It subjected its adepts to a harsh askēsis, which included daily self -examinations and sustained training in logical and ethical resilience. Occasionally it was also considered to be philosophical to
sleep in one’ s own cloak on the floor and to make do without a pillow. With a light hand, Nietzsche sketched out an interpretation of  this tendency to take serious measures with oneself : “Man takes a real delight in oppressing himself with excessive claims.”

In this respect, the mode of Being of the philosophers is prefigured by that of the athletes, who
had introduced bodily exaggeration into everyday Greek culture and that of  the festivals
Through its contests doing-more-than was-necessary on principle achieved a recognized status among the gestures of andreia. Athleticism is the cultural form of  the too much. As continual exaggerated performance it organizes the paradox in which one expects what is above average of  men in the average life of  cities—which is then celebrated as manliness.
The projection of  this toil-loving (philoponic) disposition into the ranks of  intellectual endeavor engenders the wisdom-loving comportment—for which reason the origin of
philosophy is not,  as Plato and Aristotle suggested, wonder and its speech act, the question—even if Heidegger may make considerable fuss over this, as though it were a charism and not a sort of  contest like any other. One can still perceive the athletic tone of the question and his effort to move up to the highest weight division in the declarations of the Freiburg rector from 1933, which sound like a trainer’s speech before the final round: “For us, questioning means: exposing oneself  to the sublimity of  things and their laws.  .  .  .  We know: the courage to question, to experience the abysses of  existence and to endure the abysses of  existence,  is in itself  already a higher answer.”
Here the real beginning of  philosophy is once more clear: it lies in the contest for taking the justification of  opinions seriously and consequently in the sporting exaggeration of wonder.  Its athletes act as if  they wished to find each and every thing questionable and demanding an investigation. From the competition of wonder is developed the exaggeration (hyperbolē,
superiectio
) of  the question that since Socrates potentially meddles in each life and since Plato reformulates all assertions into problems. Thus with philosophers the first experts of ‘ thinking otherwise’  step onto the stage; they drive to extremes the reduction of ‘ appearances’  to so-called essential bases; they practice being reserved in the face of  everyday opinions and their rhetorical props. Not for nothing have they learned, through their formal education in exaggerating justifications, how one disavows popular forms of  knowing the score. As partisans of an exaggerated idea of the proof  more geometrico et arithmetico they fall into a frenzy of  contempt for ordinary knowledge. This is the case even though until now they have remained indebted to their contemporaries for the proof  in which the advantages of their highly strung claims to proof consist—except for the satisfaction that an exaggerator draws from another’ s failure to meet his high standards. But that only implies that one must have experience in exaggeration oneself  in order to be able to appreciate an exaggeration. In antiquity it sufficed to join in with established exaggerations. The modern call in philosophy to think for oneself, however,
is an indirect challenge to develop an exaggeration of  one’ s own.
Against this background the fate of a theory that steps on the stage as critical can be soberly assessed. According to what has been said a theory can only be critical when it is engaged in a manner that is critical of  exaggerations and shines a light on the hyperbolic features of traditional theories—especially classical metaphysics’  hyperboles of order that have become unpalatable. In the case of  exaggerations,  as a rule,  laying them bare is already as such the corrective. The critical effect results from the fact that the participant in a habitualized game of  exaggeration normally no longer notes its excessiveness, for which reason only a disagreeable reflection can show the true proportions and costs of a hyperbole. Because all advanced cultures, particularly monotheistic ones, are organized around hyperboles, from the eighteenth century onward—when one began to comparatively observe religions and other exaggerations—the analysis of  hyperbole
becomes the sharpest instrument of  cultural criticism.The most powerful embodiments of critical theory in the nineteenth century, Marx and Nietzsche,  when they were faced with the logical and ethical traditions of Old Europe, dismantled the entire framework of settled hyperboles and thus—in the tradition of the moralists, yet with a more advanced theoretical approach—created the discursive type of corrective observation: Marx wanted this correction and cutting down to size to be seen as a production of  revolutionary knowledge, while Nietzsche took it to be the preschool for
strong spirits.  Both were linked with the Young Hegelian deflating critique that demonstrates everywhere that what is supposedly divine and eternally fixed is actually only made by humans and historically changeable.  The genuinely hyperbolic activity of the human being is here thought of  as projecting,  to be sure not in the horizontal dealings between human beings and the like, but rather in the vertical: exaggeration throws human concepts up to the heavens and believes with ‘hyperbolic naivety’  that they could be objectivized there.

What in Nietzsche is called the gay science is in fact already radical critique of hyperbole.  As Marx dissolved the bourgeois exaggerations of the fairness of  exchange and the idealist hyperboles of order from above by contrasting them with factors from the so-called base, so Nietzsche made the hyperboles of the ethical world order, of the divine will, of purity,  of  holiness, of the redeemer and of genius, indeed of  the subject and of the agent in general, burst asunder in a cheerful naturalist examination.
With this operation the ancient insight of rhetoricians and poets was once more brought to bear,  according to which ironic understatement is the best way to cut exaggeration down to size.  Undoubtedly, Nietzsche’ s critique of hyperbole went much further than the Marxist one, because it discovered for the first time the hitherto most comprehensive exaggerating power as such for theory: the vindictiveness of  the ‘ disadvantaged. ’ Thus it called attention to the connection between hyperbole and ressentiment, which is constitutive for the classical versions of  metaphysics. Nietzsche was able to show how here a non-Quintilian hyperbole emerged that does not approximate an overlarge object, but rather stems from a limitless need for self-aggrandizement and revenge. Proceeding from the insight that the governing Old European hyperboles of Platonic and Paulinian origin had been impelled by loser-ressentiment,  he devoted himself  to the attempt to found an emancipated hyperbolicism: instead of  arising from the overcompensating denial of insults and defeats it would be based on a surplus of  the capacity to posit and the power of  assertion. Exaggeration set free was to become that of  a playing child.
If  critical theory is only possible as critique of hyperbole, which eo ipso subsumes the
critique of myths and ideology, then the predicate ‘ critical’  can only be reserved for a sustained skeptical theory. Skepticism is the habit of  allowing that which is overdrawn in the customary realm to run aground and of  always presenting final results as preliminary.
In any case, skepticism for its part can become hyperbolic—then it steps onto the platform in a neo-pathetic fashion and is called deconstruction. In this posture the capacity for renouncing certain results becomes an exhibition of doubt.
If one proceeds on the basis of this definition of critique, then it is already recognizable at first glance that Adorno’s work in its elementary gestures cannot be a critical theory, because it constantly casts out one exaggeration with another: the imperial one with the messianic one, the affirmative one with the negative one, the promotion of  the identical with the counter-promotion of  the other.  As per its aesthetic disposition as well as its intellectual motifs, it is grounded in the “extremism between the world wars,” hence in relation to the complex of wars of attrition and mass exterminations, which the thinkers and artists of  the epoch presuppose as a specific background of  exorbitance in order to correspond to it with a new array of hyperboles—mimetic of  terror,  mimetic of  excess, mimetic of  catastrophe, mimetic of chaos. In so doing, the anti idealist disparagement practiced since the nineteenth century is popularized—which without doubt yielded productive effects for a time. Whoever had adapted himself  to the Platonic hyperbole that all beings are good (one probably should not speak of belief when it comes to such figures of  speech) is certainly not helped along by Adorno’ s modernist counter-exaggeration: ‘The whole is the untrue’—yet exaggerating is explicitly presented as a philosophical
performative.
Whoever has striven with existentiell seriousness to meet the demands of the great exaggeration in the ancient thesis that the wise are at home everywhere will find cold comfort in the modern contrasting hyperbole, that there is no right life in the wrong one—yet the alternative draws attention to the leeway in which one-sided positions are formed.

Accordingly, Critical Theory is at best halfcritical: by offering its clients anexchange of   it grants them an intermission between excesses.  The
interested party de facto jumps out of  the idealist f rying pan and into the criticist f ire,
because Critical Theory—like every disappointed idealism—indemnif ies itself  against the
existing through escalation.  The antithesis,  that the whole is the false,  attains its
sharpness only f rom surpassing the already suf f iciently exaggerated thesis.  It perfectly
illustrates the Quintilian rule that in the case of  themes without true ‘modes’  it is better
to speak ultra than to remain behind citra.

The strength of  the older Critical Theory consisted in the fact that it did not deliver what
its name promised.  Even where it presented itself  in ways that were critical of  ideology,
myths,  and society it was still consistently out for an exchange of  hyperboles.  It remained
in solidarity with metaphysics not only in the fact that in the end it reluctantly acknowledged its ‘ utopian contents’—as though critique and speculation, given the triumph of  positivism,  were condemned to join a melancholy popular front. It was rather an immediate resumption of  the metaphysical mode of  discourse according to the aspect of  its ‘ ultra-ized’  [ultrierten] constitution.  It is the purest metaphysics in inverse form
and Paragnosticism in ‘ social-philosophical’  incognito.  Here Adorno’ s Nietzscheanism
comes into view,  insofar as the author of  Zarathustra like no thinker before him shed
light on the indissoluble connection between destruction and creation.  What is missing in
Adorno is only the additional point that whoever wants to create new exaggerations in
what is good and evil must also be able to be a destroyer of  old hyperboles. Admittedly,
the new hyperboles that are proposed in Adorno’ s ‘melancholy science’ are permeated by a resentful tone that stands in contrast to Nietzsche’ s affirmative ethos. It was Adorno’ s
weakness to be mostly unable to keep his hyperboles of  grievance separate from those of
ressentiment.
Nonetheless,  one may say that in Adorno’ s work the traces of  a twilight of  exaggeration
are everywhere present. Perhaps the supposedly critical theory had to be realized as Aesthetic Theory because to its author it was at least indirectly clear that only works of art still endure as spaces for exaggeration,  while everything that is merely discourse, theory, and complaint aspires to the cultural center,  where what is wagered is taken back and what is acutely intensified is eroded. Indeed,  perhaps culture is another word for the taming of  hyperboles—an assessment that becomes convincing as soon as one explains art as the counterpart of culture and thinking as the antithesis of philosophy. From this perspective it can be said what professors of philosophy are: namely, epigones of eroded exaggerations—in the best case they act as curators in thought’ s cabinet of curiosities,
where singular upsurges and classic instances of  one-sidedness are inventoried. Derivative thought dismantles exaggerations and works to make their recurrenceimpossible. The Young Hegelians f irst demonstrated this in the nineteenth century, and their stragglers in the present, Habermas and Rorty, assume an exemplary position. They
both formalized the pull to the center. These belated Vormärz authors accomplish their work of  leveling with good reason,  as long as hyperbole signifies oppression in league
with power—only the powerless exaggerations of  art and of  individualized thought that
cannot be imitated may claim the undivided sympathy for their venture.
When critique has done its work only the work of  art and its philosophical interpretation
hold open a refuge for metaphysical inflations. Because Adorno virtually behaved like an apologist for hyperbole he was able to demand of  the work of art what he no longer dared
to ask for from the mediocritizing discourse of critique and a fortiori from the standardized philosophical discourse of  modernity: that is,  decisiveness in regards to
acute intensification. “The extreme is demanded by artistic technology; it is not just the
yearning of a rebellious attitude. The idea of  a moderate modernism is self contradictory.”

The postulate of  the thoroughly articulated character of  works
necessitates that “every specific form idea must be driven to its extreme.”

This is also the case where philosophy,  like an art sui generis, develops its conceptual labor all the
way to the most extreme consequences. Quintilian,  with his def inition of  hyperbole as the correspondence of  discourse with a thing (res) beyond measure, had indicated the formal reason for this. Nietzsche provided the real reason when he recalled the magic of the extreme,  which works ‘ for us, ’  the most extreme.

Adorno’ s aesthetics of truth takes up this motif: it demands as much ‘ implacability’  from the work of art as is necessary for assuring the adequation of the successful work with an unsuccessful world. Hence the great value of  the hypersensitivities of the artist as psychosomatic premises of
irreconcilability.
That Adorno was also a deliberate apologist for hyperbole outside of  the sphere of  art is
shown in his loathing for all forms of  reformism and moderatism.

Because and as long as the world forms a context of  the false,  which at best is torn open on the fringes, the middle is not capable of  truth on its own.  Hence the smallest step toward human joy should not be allowed, because it—supposedly—only prolongs human suffering. The decision for intensification in advance is nowhere so clear as in one of  Adorno’ s aphorisms,  which found its way from Minima Moralia into the treasure chest of quotations belonging to those educated in psychology: “In psychoanalysis nothing is true except the exaggerations.

While hysteria disappears as a form of  sickness in society, it lives on as a hermeneu-tical form of  psychoanalytic discourse.  If  one transfers Adorno’s statement to metaphysics,  not only are the latter’ s elevated constitution and dynamic of exaggeration conceptualized; it also becomes evident that the overcoming of  metaphysics is only to be found in its de-hysterization or cutting it down to an average size—for those who really want this.
These reflections have consequences for the epochal understanding of  the present
moment.  What purports to be post-metaphysical thinking today must rather disclose
whether it is a post-hyperbolic thinking—or not a new exaggeration in a post-
metaphysical maternity dress. An advantage of  the critique of  hyperbole consists in the fact that it silences from the outset the question of  whether exaggerations lead to something. In light of  this it is senseless to want to know whether there is actually a beyond toward which the exaggeration [Übertreibung]—the propelling over [Hinübertreibung]—points.  It is as vapid as it is futile to insist that an exaggeration undercuts itself  should its ‘ totalizations’  redound upon it—the ‘ performative self contradiction,’  may it rest in peace. Whoever has exaggerated or has thought for himself will know that the exaggeration suffices for itself. Its application to itself  is the least of  its worries.  It is not interested in what comes after it—because hyper designates a centrifugal power in which it is impossible for one to turn back to oneself. All transcendences are immanent to exaggeration.  Exaggerations for their part are legitimate, if they ever are at all,  through their pointing to the excessive incongruity that gapes between signs and things—or that is testified to by the dawning of a world.

This is shown most clearly in theology, whose object,  like that of ontology, because of  its excessiveness demands discourse that goes all the way in its exaggerations,  whether on the path of  positive hyperbolics (via eminentiae) or on the path of  negative hyperbolics (via negationis).
Certain monastic theologians in late antiquity showed how discourse can rise f rom what
is ineffable to elaborate litanies of  silence before the height of  the object. The traditional
topos of unspeakability was propelled to the highest performances of refusal before the task of  speaking of  God. It is no wonder that Pseudo-Dionysius the Areopagite, the master
of  apophatic theology, knew how to make an excessive use of  the pref ix hyper—including turns of  phrase such as that God is the ‘ hyper-unknowable’  (hyperagnōstos) for the terrestrial intellect.
One can infer from the fortunes of theology in the present the decreased lifespan of the great systems of  exaggeration. It is the weakness of contemporary theologians and churches in general to wish to provide their own shares in the premiums of the rationalized world’ s reason and normality, without considering that they only remain faithful to their immeasurable subject when they tend the sacred fire of exaggeration.

This sheds light on the older Critical Theory: insofar as it was theology it presented itself
as minimalist and concealed its excess in social-scientif ic incognito; as aesthetics of
hyperbole it maintained its position and did not concede anything to classical
overreaches.  Only in its second phase did critical theory curb its exuberance and do its
part to reach the safe harbor of relatability. Perhaps this is what defines the student: that
he becomes traitor to the master’ s exaggeration in order to please others. After this revision Critical Theory for the first time was entirely deserving of  the name; only it merits noting that its significance escapes its users,  so long as one does not explicitly say that critique in its precise sense means leveling, mediocritizing, translating back into the trivial. It responds to the transf iguration of the familiar with the familiarization of the transfigured. It practices the Young Hegelian reduction to the pragmatic level all the way to its banal end. Even hyperboles have their entropy—sooner or later they are overtaken by their improbability or deprived of their effect through repetition. Normalization is the incapacity to withstand an exaggeration. When hyperbole becomes feeble, consensus comes in and scatters the remainder.
After what has been said, it is evident that only the critique of  hyperbole provides a clear view of
the pretension of  moderns to think from a basic post-metaphysical position. The meaning of  the talk about solidarity with metaphysics at the moment of  its fall can only be grasped inter hyperbolically: because even the supreme hyperboles—and swarms of hyperboles of  the kind found in high forms of  religion and doctrines of Being—are exhaustible enterprises, the subsequent ones can empathize with the preceding ones and surmise in the latter their own fate—just as Alexander cried over the corpse of  Darius and Scipio at the ruins of  Carthage sank into meditation concerning the fate of  Rome. As with European aristocracy,  all exaggerations are remotely interrelated. And like the aristocracy, they do not think they are dying out even long af ter they have nothing more to say to the masses. There cannot be a post-metaphysical thought, but rather only a post-hyperbolic one. Post-hyperbolics from insight could be a stage of maturity; post hyperbolics from weakness is a phase of  the economy.
Within this perspective it is evident that a substantial post-metaphysics is impossible—
there exist only intervals between waves of  exaggeration and change of emphasis in regard to phenomena, from which new hyperboles take their starting point.

What emerges with the greatest fanfare as post-metaphysical is only boasting about the merit of
having no merits of  which one could boast. The predi-cate ‘ post-metaphysical’  stands for
theoretical products that want to score points through their accessibility to all; nothing if
not critical, they are jealously mindful of  allowing no new hyperboles to arise.
Nonetheless,  understatement is neither entirely able to void the old hyperboles nor to
prevent exaggerations when they are introduced.
Only in one point does the talk of  the ‘ post-metaphysical’  situation of thought have a
basis in the matter at hand—i.e., a hold in transformed relations of exaggeration, as they are presented after Nietzsche’ s intervention. Nietzsche’ s significance for the history of metaphysics does not lie in his frequently noted and variously objected to ‘ inversion of
Platonism. ’ It consists in the emancipation of  exaggeration from the compulsion to justify, which for an age had tied the knot between metaphysics and ressentiment.
Metaphysics justified its inflations by the solidity of the foundations upon which it wished to construct its propositional systems; it made the hyperbolic nature of its project invisible through its forced rationalism. In contrast, Nietzsche unleashed pure exaggeration that sent its arrows aloft without a hold in the putatively universal. The unleashed exaggeration unbinds the festive levity and auto-eulogistic power of language that had been tied up for all too long.


Nietzsche wrote:
Truly it is a blessing and no blasphemy when I teach: “Over all things stands the sky
accident,  the sky innocence,  the sky chance,  the sky mischief .”


Even the hyperbolicist Heidegger had always wished to understand this only half heartedly—in this he is closely related to Adorno: it does not escape him that the fundamental operation of
metaphysics,  the turning back to the deepest or most solid ground,  must always be seen through as a machination of subjectivity that is marked by its striving for power and security. As a secret essentialist and open necessarian, as an apologist for necessity and the turning of need [Not-Wendigkeit] and for that which is hard, heavy, and fateful, Heidegger balked at taking over Nietzsche’ s emancipation of  the
contingent. To be sure, along with Nietzsche he destructures the fetish of the ground and
shows how the latter changes from the ancients to the moderns: from the hypokeimenon
of the Greeks over to the modern subiectum all the way to the modern will to power. But
he completely misjudges the provocation that proceeds f rom Nietzsche’ s critique of
hyperbole. According to this critique, the hypokeimenon is already to be understood as
hyperkeimenon, the subiectum as superiectum, the will to power as waggish willfulness
to exaggeration. That which apparently lies at the basis is in truth and from the beginning
something that has been thrown up there. In exaggerations tendencies of mere taste and
opportunities for one-sidedness are unfolded. The sur in Surrealism, the meta in metaphysics,  the trans in transcendence are all derivatives of the hyper of  hyperbole.
There is no over [Über] that is not borrowed from the exaggeration [Übertreibung].
Emancipated critique of  hyperbole will no longer operate disparagingly or deconstructively against constructs; without trying to deduce it, the emancipated critique of hyperbole takes upon itself the freedom to groundlessly applaud intensifications of life.
It suffices that the ‘ sky mischief ’ extends over an exaggeration in order to do it justice.
This takes nothing away from the civilizing power of skepticism. But in a different
manner than criticism that remains interested in disparagements, skepticism fosters
sympathies for exaggerations of all kinds,  in the knowledge that it does not have to fall for
them. The presupposition for this is created by the free spirit, who stands at a distance to seduction. Spirit has been free ever since it dissolved the metaphysical hyperbole par
excellence, the logos-exaggeration:

Quote :
This f reedom and cheerfulness of  the sky I placed like an azure bell over all things
when I taught that over them and through them no “eternal will”—wills.  This
mischief  and this folly I placed in place of  that will when I taught: “With all things
one thing is impossible—rationality!” A bit of  reason to be sure,  a seed of  wisdom
sprinkled f rom star to star—this sourdough is mixed into all things.  .  .  .
A bit of  wisdom is indeed possible.


Nietzsche replaces the hyperbole of logos with the hyperbole of  art, indeed with the free
hyperbole, by virtue of  which life and exaggeration are now equated.  In order to find that
plausible one must, with Nietzsche, maintain the unity of  self-preservation and self intensification. The critique of hyperbole brings critical theory to an end by establishing the precedence of  exaggeration over its leveling. It was a ruse of  aesthetic reason when Adorno’ s project presented itself  under the name of  critique. Its author long knew that works are only criticized by works.
Against hyperboles only hyperboles help.
Reality is the checks and balances of  exaggerations.  He who was aware of this may have
had his reasons why year after year he unfailingly traveled to Sils-Maria to recover in Nietzsche’ s altitudes f rom misunderstandings in the Main River basin.

Essays after Heidegger



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PostSubject: Re: JERUSALEM contra Athens Tue May 16, 2017 4:33 pm

Sloterdjik, Peter wrote:

Thus one could trace the communitarian phantasm at the base of all humanisms back to the model of a literary society in which those involved discover through canonical readings their shared love for inspiring messages. Understood in this way, we discover at the core of humanism a fantasy of the sect or club—the dream of the fated solidarity of those who have been chosen to be able to read.

------
For the Old World,  indeed up to the eve of the modern nation-state, the ability to read actually meant something like membership in a secret society of the elite—grammatical knowledge once counted in many places as the
epitome of  sorcery: indeed,  already in medieval English, the word glamour developed out of the word grammar: whoever could read and write could easily manage other kinds of impossible things, too. Those who are humanized are initially no more than the sect of the alphabetized, and as in many other sects here too expansionist and universalist projects come to light. When alphabetism became fantastical and immodest, the grammatical or letter mysticism of the Kabbalah emerged, which raves of  having insight into the world author’ s mode of writing.

------
The phenomenon of humanism deserves attention today above all because it recalls—in however veiled and timid a manner—the fact that human beings in high culture are continually engaged by two formative powers at the same time—we would like here, for the sake of simplicity, to designate them simply as inhibiting and disinhibiting influences.
The conviction that human beings are ‘ impressionable animals’ and that it is hence necessary to get them to come under the right kind of influences belongs to the credo of humanism. The label ‘ humanism’ recalls—with false harmlessness—the constant battle for the human being, which is carried out as the struggle between bestializing and taming tendencies.

------
A part of Heidegger’ s strategy thereby becomes manifest: the word ‘ humanism’ must be given up if the actual task of thought, which in the humanist or metaphysical tradition wanted to appear as though it had already been accomplished, is to be experienced once more in its initial simplicity and inevitability. To put it sharply: why again tout the human being and his prevailing philosophical self-depiction in humanism as the solution when it has just been shown in the catastrophe of the present that it is the human being himself, along with his systems of metaphysical self-elevation and self-explanation, that is the problem?
This revision of Beaufret’s question is not without a certain magisterial malice, since, in Socratic fashion, it holds before the student the wrong answer already contained in the question.
At the same time, this revision was given serious thought, since the three main remedies available in the European crisis of 1945—Christianity, Marxism, and Existentialism—are characterized side by side as varieties of humanism and only superficially distinguished from each other—put more sharply: as three ways and means of avoiding the ultimate radicality of the question concerning the essence of the human being.
Essays After Heidegger --- RULES FOR THE HUMAN PARK - A Response to Heidegger’ s “Letter on ‘Humanism”

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PostSubject: Re: JERUSALEM contra Athens Tue May 16, 2017 4:57 pm

The history of ideologies teaches of a Phoenix rebirth after every contact with a formidable adversary.
Ideologies, being memetic, do not die, as an unfit genetic code would. I, at least one remains to hold onto them, it survives and adapts, changing to accommodate the factor of its defeat.

Judaism survived its first contact with Hellenism by turning inward, cultivating its esoteric components that had helped it survive, in secret, within inhospitable social environments.
A portion of it adapted portions of what threatened it, selectively integrating and integrating it into its core principles to become Christianity.
Christianity adapted to the threat of literacy and industrialization, enabling the exchange of ideas, by becoming the secular, and renaming itself Marxism.
Marxism, facing the threat of Globalizing Capitalism, adapted by renaming itself Transhumanism, incorporating the technological wonders of its foe.
I have no doubt that the threat of Nietzsche, returning pre-Socratic Hellenism to the forefront, and updating its concepts before a nihilistic dis-ease, will be followed by a new rebirth of the same nihilistic ideology, renaming Judaism, and Christianity, by integrating the concepts that defeated them.

This has been the pattern.

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PostSubject: Re: JERUSALEM contra Athens Thu May 18, 2017 5:00 pm

When the offspring dies, unable to survive the real world, the mother seeks a new suitor, a new lover to fertilize her degenerate ovum, buried, esoterically, wanting to burst out and become alive.
This follows the inverted method of Nihilistic creation:
not from gene to meme, but from meme to gene.
The real does not spark idea(l)s, but the idea(l) attempts to shape a surreal, a new real reality.
Linguistically the symbol for not connect mind to world, or noumenon to phenomenon, but connects noumenon to noumenon - it solipsistically inverts and attached to an internal source - they call "esoteric".

In the thread [You must be registered and logged in to see this link.] I've described the symtomology of symbolic dis-ease.
Greatness derived not by measuring up to reality, the other, but by declaring one's self great, and collecting the feeble minded, impressionable, desperate, feebleness of mankind to validate the declaration.

Christianity has entered its death phase....Islam still young, possesses the vigour of youth. Christianity had experienced a similar phase.
Nihilism, through its western manifestation, mother Judaism, has birthed many versions of itself, each adding a component form the antagonist - desperate attempt to adapt feebleness with a transfusion of something healthy.
The symbolism of Zombies can be used.  
With each un-covering a new cover is found.
Virus spreads only linguistically, symbolically, and had no power outside, beyond minds who can learn and be affected by symbols.
Memetic Virus = abstraction infection on the mind.
Noetic degeneration.

As I noted above...Judaism has gone through this process of morphing with each contact with a vigorous meme.
Zoroastrianism birthed Judaism, when the carried through the deserts dis-ease, of Egyptian death cults came in contact with it.
Islam is its youthful, simplistic brain-child.


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Then the Greeks appeared on the frontier and contact with them produced Christianity.

Use the symbolism of the movie Alien....with its 'black goo', the virus, infecting a host, changing, morphing...each time differently, by adapting the host's processes into its own viral needs...eventually killing the host.
Then the virus lies in stasis, awaiting a new host.

The virus infects humans through the esophagus...a very symbolic method...then bursting through the stomach, after a short gestation period, killing the host.
The 'face huger' is how the virus, this metaphorical parasite, spreads.
 

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The creation has only noe motive...to spread, to infect.
It knows nothing else.
Hunger, reminding us of the Zombie's hunger for healthy flesh.

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The virus takes the shape of a very vigorous, killing machine.
resilient, one almost admires its tenacity and constitution.

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A perfect metaphor for Nihilism, whether it takes the form of Judaism, or any other of its adaptations.

Visualizing nihilism and our [You must be registered and logged in to see this link.] the symbolism of this Alien metaphor is just as good as any...because, as I said, this is a linguistic war...a war of words, over words, about words.


Borrowing from the Hellenic pool of mythology the virus is the Lernean hydra.

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PostSubject: Re: JERUSALEM contra Athens Thu May 18, 2017 5:19 pm

A virus can lie dormant for decades, when the organism is young and healthy, making itself noticed when the organism begins losing its youthful vitality, growing older, more feeble, tired.
Then it begins making itself felt with subtle symptoms, at first, and then in full blown degradation.

When the host does, the virus returns to its state of waiting.
It cannot survive outside a host, a mind, in the case of nihilism, a memetic virus.
When it goes into its phase of dormancy, it becomes text in dusty books - symbols, mystical shapes and figures, waiting for a single reader, to enter his brain.
But the reader has to be prepared for the virus, otherwise it remains impotent.
The virus cannot infect a host without the right connectors....and the memetic virus cannot infect a mind, a spirit, without the proper training.
The shapes and words are meaningless, powerless to a mind that cannot read them, or connect them with the proper imagery, emotions, feelings...esoteric.
This is why the virus must remain ambiguous enough to mean almost anything, to anyone...at any time.
If it were to clear it would not be easily communicable.
It has to insinuate, but not too clearly, not openly, not directly.
Its meaning have to be uni-versal, in other words triggering the lowest-common-denominator in those belonging to the same specie, with the same general traditions, cultural references language/symbolisms.

The virus has to be flexible enough to shape itself to the particular host....the genetic code combining with that of the host, as if it were copulating and giving birth to something new.
For this reason, Subjectivity is part of the genetic code of the virus.
Mysticism is also part of its memetic DNA.
Something mysterious and yet suggestive in a positive way - positive nihilism.
Something that can hide and pretend, imitating the host's processes so that its autoimmune systems do not destroy it.

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PostSubject: Re: JERUSALEM contra Athens Mon May 22, 2017 8:10 pm

The creative genius of the Jews is inversion.
This has made them the representatives of nihilism in the west.

They took a world where they were the bottom and flipped it on its head, placing them on the top, and then they denied this position to all other desperate, degenerate, slaves in every other tribe.
This made them hated.
if they had offered salvation to every slave, every genetically inferior individual, desperate for a wy to change his determined immutable past, they would have become powerful before the Modern age.
But they were misers who wanted to be the 'chosen' by their one god, which they stole from the Persians.
They would keep salvation for themselves, making them the only victims worthy of it.

Their mistake became apparent quickly enough, and Hellenism offered them a solution.
Their spiritual elitism, of the feeble, and lowly, would be offered to other tribes in a watered-down form: Christianity, and then Islam.
Later they would do away with the discriminating God part, leaving only the idea, as State, as love, as freedom, as equality, as humanity.

Their inversion does not seem much to us today but at the time it was revolutionary.

Words/Symbols would still connect noumenon with phenomenon, but the direction would be inverted.

Instead of symbols connecting min with world, it would connect world with mind.
Instead of noumenon being a representation of phenomenon, phenomenon would be a representation of noumenon.
We now know this as subjectivity, denying an objective world, rejecting natural order against which man measures himself and all his inventions, innovations and perceptions.
Instead of the idea(l) adjusting, adapting, to the real, the real would be adjusted, adapted to the idea(l).

The symbols/word would no longer go outwards, connecting mind to world, but inwards, connecting world to mind.

The inversion required duplicity, because the world remains indifferent to human contrivances and it would force a high cost on those who detached their senses from it.
Duplicity, and compartmentalization, and selective application of reasoning, became a mainstay of the Abrahamic triad, and later with Marxism, and Humanism.
The lie was where obscurity and innuendo would hide, knowing that the majority would not have the cognitive abilities, not the psychological fortitude to perceive it and expose it.

Lies have become an unspoken social contract binding together all variants of nihilism.
As with all pretentious performances the audience is expected to suspend reason, and participate in the act being preformed.
The idea that you could change your lot in life, by using symbols, metaphors, words, that compensate for inherited feebleness was too seductive to the many, to not be taken advantage of.

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PostSubject: Re: JERUSALEM contra Athens Wed May 24, 2017 5:53 pm

The ignoramus feeds on gnosis.
The imbeciles feeds on reason.
The lost feeds on foundations.
Thew worthless feeds on value.
The feeble feeds on strength.
The will-less feeds on power.
The dying feed on the living.
The degenerate feeds on generation.
The miser feeds on misery.

Each need forms desire, and orients it towards its objective.
Symbols are how it focuses its will towards the idea(l) it covets.

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PostSubject: Re: JERUSALEM contra Athens Wed May 24, 2017 6:32 pm

De-Generates re-generate often, each time beginning from nil, from nothing.

Every decade, or year, or month, depending on the quality of degeneration, they re-invent themselves, forgetting the past, particularly the pas they are responsible for.
Nihilism is about erasing past/nature, and projecting, in its place, an idea(l), using words, symbols.
Therefore, the degeneration is a quintessential trait of Nihilism.
With no reality to hinder their degenerate self-flattering fantasies, there is no limit in how they will reinvent themselves, each time as if the previous never happened - source of their shamelessness.
With every mistake, born of its detachment from reality, it forgets, beginning fresh, from zero, rebuilding a new degenerate delusion, or re-attaching, re-interpreting itself to attach, to belong to a preexisting one.

De-Generates prefer to attach themselves to virile, healthy, constructs, adopting and corrupting them in the processes.
They latch-on and feed-on organic life, pretending to be a part of them....like tree-fungi:
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.

Fungi using this strategy, pretend to be part of the organism they feed on, or grow upon for protection.

Nature teaches us a lot about how genetics morph into memetics.
The virus, the fungus, the memetic dis-ease we have diagnosed as Nihilism, has adopted one method, among many others, of attaching to the host, and pretending it is part of it, so as to fool the simplest of all organisms.

But to a discriminating organism they stand-out, rather than blend in.
The virus may pretend to be part of the host, to evade its autoimmune defenses, but it cannot evade being detected by the organism's conscious mind, after its has produced symptoms that can be recognized as not belonging to the host's nature.  

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PostSubject: Re: JERUSALEM contra Athens Thu May 25, 2017 7:23 am

Virus = from the Latin  vīrus referring to poison, and noxious liquids.
Sanskrit - viṣa
Greek - ἰός

A virus reverts to stasis when it has sucked the host dry of life.
An ancient life-form, unable to spontaneously reproduce outside a host.
There is debate concerning the categorization of a virus as a life-form.

Memetic equivalent: Nihilism.
Memetic virus reverts to words in a book - memetic stasis.
The host must be able to read, be trained to decipher the symbols, for the virus to infect it.  
Nihilism defined as what does not exist outside the mind; as what infects the mind as symbols, words, referring to nothing outside of it, like a parasite hijacking the organism's will and directing it towards its own demise; as idea (noumenon) lacking all connections to reality (phenomenon).
The memetic variant begins as idea(l) and attempts to root itself, using the hosts as a connection to its past/nature.
In the west the virus has morphed many times, finally infecting the Semites, destroying them, by liberating them from an intolerable reality - becoming Judaism, and then morphing into Marxism, Humanism Zionism, Trans-Humanism and many other ideologies.
It's immediate effect is one of positivity, of euphoria - brain detaching from reality, floating into surreal, supernatural anti-natural, ideology.
 
Having detached itself form its own genetic origins, it seeks organic validation in the hosts it infects.
For example Judaism, when ti came in contact with Hellenism, absorbed parts of its heritage to construct its ideology.
Judaism awaited the end of the world, with the coming of the 'true' Messiah - a world destroying, nature negating idea(l).
Since then it has morphed many times into many different nihilistic memetic constructs.

Its variations can be categorized into three basic groupings:
Orthodoxy - pure nihilism, awaiting the end of the world as a salvation.
Political - its morphing into pagan tribalism - Zionism. Contradicting its original identification as "chosen victim" - Jewish Paradox.
Cultural - its morphing into pure idea, abandoning the two previous as restrictive - Globalization or Americanization: culture of no culture.
It promotes race-mixing, American individualism, identity confusion, beginning with sexual identities as a way of leveling all down and disappear within it - distinguishing past/nature absorbed into uniformity - Humanism/Trashumanism.

The third is the most infectious, and part of this Word War, or [You must be registered and logged in to see this link.].
It rejects Zionism, its political manifestation, and Orthodoxy, its original spiritual manifestation, to become pure idea(l) - pure noumenon (abstraction).
As pure idea(l) it is unhindered by reality, or natural order. It can morph into any form it adopts from the host - the metaphor of the alien movie is appropriate.
Each time it infects it merges with the host's genetics and corrupts them with its redirecting memes, similar to how a parasite takes control of an organism.
To validate itself, it adopts the host's genetic rooting, similar to how a fungus latches unto a tree, feeding through its roots in the earth.      
Having severed its connection to earth, its genetic past/nature, it appropriates, selectively, the memes produced by genetics.

Meme = sum of principles, beliefs, traditions, morals, directing a relationship of mind with world - connection of noumena to phenomena.
Genes produce Memes, but in this case the virus detaches from its own undesirable roots, to reinvent itself, each time by selectively adopting the organic memes of the host it infects.
Virus evolves depending no the host it infects - this is its "genius", its creative talent.  
Presently, in the west, Hellenism is the dominant meme, connecting Indo-European man to past - tradition (pagan).
It is this organic meme, relating to Indo-European traditions across Europe and southwestern Asia and India (Hinduism).
Imagery, symbols, idea(l)s are selectively appropriate and corrupted.
Christianity is an early example of this infection.  

Inverted process.
From genes to memes, is inverted to from meme to genes.
The virus justifies itself from Top<>Down - backwards, making it forever current - Modern.      
Mysticism is how it covers over contradictions - conflict between genetic host, and memetic virus corrupting the original meme.
It can do this because it is unrestricted by natural order, by reality, by experiences with world.
It can invent any theory, synthesize any linguistic combination, relying only on positivity, or emotional appeal, to deal with its irrationality, its disregard for the perceived real.

A virus infects by inserting itself into the host from its weakest point.
A memetic virus finds this spot in the organism's vulnerabilities, needs, desires...its emotions.
This is what makes it seductive - viral.

The virus exposes itself when it is unable to relate to reality, without a proxy, or when it cannot connect its concepts to reality, using words.
It is always referring to something 'beyond', or 'hidden' (beneath, inside) each time unable or unwilling to reveal it so that all can see.
It is always dealing in theories, in metaphors to be taken literally, in ideas lacking all external references, no experiential precedent.
It is always political, theoretical, ideological, always human where 'human' is stripped of its reproductive (genetic) meaning, and is used as a idea(l), or as a replacement for a rejected past/nature (world).

Most vulnerable:
*Those of mixed genetic/memetic bloodlines.
*Those with a poor sense of self - ignorance (know thyself), or dissatisfaction with how the past/nature has manifested as presence - appearance. Absence of a strong or ideal father figure a contributing factor. Seeking a replacement identity in materialism, or in ideologies - image.
Fame & Fortune, compensating/correcting mechanism. Immersion of self in otherness, striving for the central all-en-compassing safety zone.
*Rejection of self as a determined continuum - accepting ego, as the malleable dynamic contact with Flux.
Paranoia & Narcissism & Schizophrenia are inevitable.
-Fear of being discovered, as fake - a construct with no basis in reality, or contradicted by world.
-Hyperbolic Self-Love, Self-Esteem, overcompensating for a secret sense of insecurity.
-A schism between personae & character - genetic organic hierarchy, and socioeconomic cultural hierarchy: Self & ego.
Rejection of past/nature, genetics, is how detachment form reality begins, eventually resulting in identity crisis, disillusionment, lostness, anxiety - Modern psychosis.    

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PostSubject: Re: JERUSALEM contra Athens Mon May 29, 2017 10:01 am

A females value is established as part of her essence.
She is nature's agency, a genetic and memetic filter, judging which males are worthy of continuance, of entrance into her realm.

A male is the one who must prove himself worthy, and having done so he becomes for his children, an ideal, they must comprehend, overcome or mystify - idealize, explaining, justifying, why the female chose him.

For a girls the mother is a representation of her own femininity.
For boys they are the first females they must earn validation from - return to the womb.
Womb becomes a representation of a safe, human world, separate from the world beyond, which is threatening and indifferent.

Matrilinial inheritance makes of the mother the inherited safe-space, the all encompassing womb the boy must prove worthy of remaining within, or of returning to.  
In the womb the boy is engulfed by warmth, flesh and blood, and love.
The father is an alien the, idealized for having been accepted into the womb.

Nihilism inverts inheritance.
Instead of the father giving birth and giving identity to the offspring, it is the mother who is now both the all-encompassing womb/world and the source of identity.  
The father a threatening entity, to be admired for having acquired access.
Mother's womb is the all-encompassing, judgmental, divine world - God.
Transformed from feminine to masculine, as part of the convoluting lie. A projection of self, as the synthesis of mother/father, the boy idolizes himself, as potential father, identifying with the mother.

In mixed marriages where nihilistic meme mixes with no-nihilistic meme, the confusion increases.
If the mother is of nihilistic stock the boy associates the father with a threat, a challenger he must defeat to inherit the world, as mother.
Father as representation of a threatening indifferent reality, to be escaped, with a return to the safety of a human world.

See Jesus as an example of this mixture.
The story of his mother's 'rape' or the father's abandonment must have acted as reinforcing the idea of the father's threatening, indifference, where the only solution is a return to the world/womb, where all is loving, forgiving, rational, enveloped by consciousness.
Father as Satan.
Mother as the Divine.
The fallen had to be returned to divinity.
God became Jesus' projection of himself, as God, as deserving.

If the mother is of non-nihilistic stock the father is idolized as a mystery to be merged with mother/world.
Identifying with mother the son wishes to emulate the father's worthiness, and resolve the contradiction of going outside the bloodline as a expression of rejection of self, by synthesizing the antithesis with ambiguous, mystifying symbolism.  
Threatening, indifferent reality has been kept external, by the mother's esoteric enveloping, loving, womb, within which the father enters as a appreciative worshiper the son wishes to emulate, receiving validation from maternal as world.  

See Spinoza.
His father's forced conversion would have had the same effect as a male of Jewish decent marrying outside the matrilineal bloodline.

Freud recounts his own father being forced to make way for gentiles, as shameful, resulting in his Oedipal vengeance.




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PostSubject: Re: JERUSALEM contra Athens Thu Jun 01, 2017 2:15 pm

Schwartz wrote:

Keniston describes this outlook in some detail, stressing especially the "deep and pervasive mistrust of any and all commitments, be they to to other people, to groups, to American culture, or even to self" (p56). For our purpose the most interesting characterizations were those which clearly presage the postmodernism of our time. In order to illustrate this, I quote passages from Keniston and associate them with postmodern themes.

Alienated Students
The universe itself is basically empty and meaningless.

Postmodernism
Denial of objective reality.


Alienated Students
In such a pessimistic, anxiety-provoking, and "dead" universe, truth necessarily becomes subjective, and even solipsistic. The alienated are true to the logic of their position, and almost to a man accept the subjectivity and even arbitrariness of their own points of view.

Postmodernism
Subjectivism, relativism.


Alienated Students
Whatever sense of meaning a man may have must inevitably be his own creation.

Postmodernism
Social constructivism.


Alienated Students
Above all, they have contempt for those who "blind themselves" to the "realities" of existence by "pious optimism", shallow consolations, and the easy acceptance of the traditional varieties of our society. Part of the difficulty in communicating comes from the unreliability of appearances. Not only do the alienated generally agree with a statement like "Beneath the smiling face of man lies a bottomless pit of evil," but they affirm that all appearances are suspect, whether of men or institutions.
Thus, nothing can be accepted at face value, every appearance is likely to be deceptive, and every surface conceals opposite potentials beneath it.

Postmodernism
Deconstructionism.


Alienated Students
The ethical corollary of anger, scorn, and contempt is self-interest, and in the alienated we find a special form of egocentricity which involves the need to use others for one's purposes - and the converse conviction that the same principle governs the actions of one's fellows, even when these are disguised under some other principle.
 
Postmodernism
Reduction of social process to self-interested politics.


Alienated Students
All place primary emphasis on experience and feelings, on the search for awareness and the cultivation of sentience and perceptiveness...and they further emphasize the importance of expression of this experience.

Postmodernism
Authenticity.


Alienated Students
Almost to a man, they emphasize what I will call "aesthetic" goals and values...these goals and values whose primary source is the self, and whose chief aim is the development of sentience, awareness, and feeling.
In such an outlook, reason must play a secondary role to feelings.  

Postmodernism
Resistance to reason and "logocentrism".


Alienated Students
In the struggle for emotion, passion, and feeling, the enemies are two: first, excessive rationality and self-control, and second, social pressures which limit independence.

Postmodernism
Resistance to external and internalized social control.


Alienated Students
The individualism of the alienated is...a solitary and lonely individualism of the outsider, the man who lives physically within society but remains psychologically divorced from it.

Postmodernism
Marginality


Alienated Students
The result is a diffused and fragmentation of the sense of identity, an experience of themselves as amorphous indistinct, and disorganized...Insofar as they have any clear sense of self it is almost entirely defined by what they do not want to belong to and values they consider tawdry.

Postmodernism
Fragmentation of identity, negative self-definition.


Alienated Students
Fear and dislike of competition...leading to an almost complete repudiation of the competitive business ethic of American society, to a dislike of and avoidance of social situations with a competitive quality, and to a continuing view that competition and rivalry, though ubiquitous, are destructive to all concerned.

Postmodernism
Abhorrence of aggressiveness, competition.


Alienated Students
A central legacy of childhood for most of these alienated young men was the deep conviction that adult men - as epitomized by their own fathers - were not to be emulated, and the further belief that adulthood in general was disastrous insofar as it meant becoming like their fathers.

Postmodernism
repudiation of the father.


Alienated Students
In [their] fantasies...we find [an] exaggerated dream of the blissfulness of early mother-son relationships, of the capacity of truly maternal women to provide totally for men, of the complete absence of distinction between self and object.

Postmodernism
Appeal to fusion, apotheosis of the maternal, rejection of the distinction between subject and object.


 Alienated Students
For many alienated students, the refusal of adulthood extends to a rejection of adult sexuality...These youths find what our society defines as a "normal" sexual relationship between man and woman frightening and difficult. Some of these [difficulties] are common to late adolescents...but these are heightened by their fundamental aversion for "aggressiveness", for"initiative", for "activity" - all qualities culturally defined as part of the male sex role.

Postmodernism
Difficulty in developing male heterosexual orientation.


Alienated Students
An especially crucial aspect of the failure of accumulation among the alienated is...their systemic undermining of repression and denial, two of the most common adaptive techniques in our society (and probably in all societies)

Postmodernism
Fascination with the "dark side" of life and society.


Feminization anyone?
Twisted Evil

In the sixties the psychosis finds fertile ground in those raised within (((Christian monism))), and seduced by (((Marxism))).
When the virus infects it infects for life.
Postmodernism is how Marxism changed to escape its past, and how it remade itself into a renewed product for post-Cold-War degenerates to consume, again.
Everyone born during and after the sixties could not have escaped this psychosis.
Some are completely taken over by the dis-ease, lacking the fortitude and the family spinal-cord to fight off the memetic infection.

Loss of God, makes the slaves insecure.
They seek a new master in the State - Communism.
When that proves to be less than ideal, they run to Humanism, Transhumanism...and finally Nihilism pure and simple as their final act of vengeance against a world they could not cope with, and would not bend to their infantile cries, begging for a mother, a father...someone, anyone!!!

A Psychotic that refuses to grow up, or cannot.

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PostSubject: Re: JERUSALEM contra Athens Sat Jun 03, 2017 12:19 pm

Postmodernism as a natural progression of Modernism, is a memetic dis-ease, rooted in nihilism, and its reaction to a world void of absolute (meaning, god, morality).
Nihilism itself is a byproduct of Abrahamism, an outcropped of ancient Egyptian death-cults, mixed with Zoroastrian  spiritual monism.
Abrahamism is a symptom of memetic decline - born of slaves, meant to deal with the anxieties and concerns of the ill,the desperate, the weak.
It is a psychological disposition, given a viral form by the Semites, when they invented Judaism to invert their condition from shameful, to proud, and from weakness to strength - inversion of reality:
Noumenon form phenomenon, into phenomenon from noumenon.
The idea(l) from the real, into from the  idea(l) the "real".
The meme from the gene, into the gene from the meme.

In this context the language, symbols, have a powerful place - a magical force.
The symbol, or, in language the role of the [You must be registered and logged in to see this link.] is profound,.
From connector of mind to body, or the mind to the world, the movement (motive) is reversed.
Word acting as the point of reversal - inversion.
Mystifying the word, is to reverse the clarity it was supposed to produce.

Words are made vague, imprecise, mysterious, magical, ambiguous.
Combined in unique, fantastic, surreal ways, justified by using more words.
World is dismissed, or excluded, as the words become code for constructing an alternative reality, within which the individual feels empowered, in possession of superhuman powers.

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A world built on linguistics, semiotic, illusions fabricated and maintained by them.
The world, itself, remains ignored, forgotten, on the periphery, but not gone.
The term aletheia acquires its correct meaning.
To un-cover, dis-close, un-forget.
To make clear, to bring to light, what is buried in symbolism, emotional appeals, fantasies corrupting imagination; the apparent (phenomenon), buried beneath noetic constructs: numbers, letters, symbols, arranged in arbitrary but emotionally triggering, pleasant, ways.  
Language corrupted to fabricate an alternative world, or slandered, to rejects all description, representations of world, denying them their rightful role, their power: 'positive' nihilism, & pure nihilism.
Feminine and Masculine expressions of the same world denying nullification.

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PostSubject: Re: JERUSALEM contra Athens Mon Jun 05, 2017 7:23 pm

I remember when the issue of global warming first came up the 'right', or what they call conservatives, would deny it was occurring.
We all felt and saw it, but they would say it was part of the normal climactic fluctuations.
Slowly they discovered they could not deny what billions could see for themselves, and scientists unanimously supported...so they attempted to make it part of the normal cycles, refusing to accept human activities as a major factor.
Remember "el ninjo"?
What ever happened to that? Nobody uses it to explain why it's so hot, or why no snow falls in Canada like it did in the seventies, when I was a kid.
Major temperature shift in two decades, or so. Canadian winters are not what they used to be.
Not complaining.

The economy, you see, and their power was based on technologies that would take decades to shift out of.
A problem the middle-eastern States will face this century. Some have began to transmission away from an oil based economy.
The oil industry and their massive oil revenues that still exceed those of most nation states.
Companies, like EXXON and BP with the power of nations.
They are part of the US's control structure. A way to impose American will without actually doing so officially, directly.
They call it 'soft-power'.
Like their military industrial complex...they cause issues between nations, sell weapons cheap, and then milk them on the maintenance: parts, labour, training.
The Sandinista come to mind.
They were destroyed by big fruit companies, from who they had taken back their lands, to give them to the Nicaraguan people.
Companies that could fund private armies to destroy nations, using drugs as a non-traceable, not State controlled source - Mafia.
Allende of Chile is another example. There it was IBM, I believe.
Can you say Bill Gates?
Behind corporate structures the American (((elites))) could disappear within corporate boards and silent partnerships.
It's all part of Capitalism.
The government could get involved unofficially, using the CIA and lobbyists.
CIA using corporations for a front; corporations using CIA funded with their moneys as a cover.
So, global warming has massive oil corporations to deal with.
Companies with trillions to lose, if there is a shift away from fossil fuels, or a tax is imposed on carbon emissions.  
Companies with wealth and politicians in their back pockets.
Some would say that the technology for electric cars has been around for decades.
Like with the internet: new technologies had to be invented before this one could be released to the public, for profit.

US is a plutocracy, pretending to be a democracy.
We all know who is in control, behind the figureheads they call presidents.
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Nothing really changes about American foreign policy...only style and method.
Only the faces.
Clinton would have done the same things Trump is doing, using different means.
Slight modifications of speed and direction of route...where the destination is the same.  
Lobby groups pay and own most politicians.
Companies control the masses with scientifically directed psychological campaigns, Bernays invented using Freud's insights - marketing is an arm of politics.
Image making.
Politics is performance art.
Not so far from Hollywood.

Gene from Meme = Nihilism...inverting Meme from Gene.
Dysgenics.
To pretend to be pagan, they hold their seances and secret retreats. they have their secret groups, secret languages, mystical and occult imitating pagan roots.
They think of themselves as the new Romans.
Slaves from the catacombs, rising to take over the empire, by infecting it with a dis-ease: see Constantine the "Great".  
A Christian saint, who killed thousands, and died a pagan.

Political (right) and Social (left) Zionism
Nihilistic Paradigm: binary = 1/0, Good/Evil, God/Satan = money standard.
Dualistic = absolute order, absolute chaos.

US is Byzantium, an empire in decline, an empire that rose from the ruins of another, the British - a pretend pagan Rome, ruled by a crypto-Christian emperor.
Image of an Abrahamic, pretending to be secular, pagan, being Nihilistic to the flexibly ambiguous core.
To say one thing, think another, and do a third. To be a mystifying mystery to yourself, lying to others.
Perfect cover.
A hypocrite, lying to himself to evade the contradictions in his own lies.
The inversion of Constantine - a pretentious secular, convinced he's not a crypto-Abrahamic.
Money is code for God. Profit is Holy Grace. Hedonism is God made man - Jesus...reborn.
Swimming in money is a baptismal rite of rebirth. You can buy any image, any character, caricature.
Crucifix is a tale of being reborn as something missing a past/nature...through god's grace, a new man walks the earth.
A dead one.
Not reborn...re-dead. Re-dying every time he pretends he lives.
The pretense of Athens, by the reborn spirit of Jerusalem...after the death of Kennedy - a Catholic.
See Suicide Note for the unholy alliance.

The sixties are seminal, because then the US was permanently changed by deadly infection that came from Europe, during and after the war.
Then the infection reached its tipping point.
Make love not war, was the tip, over the edge, the body dying and crying out for its God = love.
Patricide - death of the biological father. The only connection to world, to past/nature.

Return to mother's womb, the cave from which Jesus emerges after he died.
Degeneration.
Feminization of Mankind.  
Infantilism: Perpetual state of being a fetus...full of untapped potentials.

Modern America is the still-born corpse of what it was.  
A Zombie nation...culture of no culture.
Populated by the brain-dead, who think they live through sit-coms and movies icons.
It appears alive, but it is the animated dead.
They watch life, as they imagine it....as it ought to be, if they were to live...in movies; they listen to it in their recycled songs.
They exaggerate to make its act believable. Everything is inflated, hyperbole...because it is a mask; it's fake.
They are playing to a crowed - an audience who must be convinced by the performance...otherwise they disappear and then they must find a new caricature to play, and try again.
Lies always have to be exaggerated.
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A dead body, trying to convince itself it lives, in the eyes of others.
 
It needs constant transfusions:
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Feeding on flesh, sucking blood from the living, because it has no spirit, no identity, no life-force of its own.
Profit is how it measures itself - feeding, gluttony/greed, to keep it animated...shuffling forwards.
Not its own blood....the blood of others (profit)
If it stops it ceases to exist. If it stops growing, it vanishes...like all nihilistic constructs.
It has no past/nature...Lockean blank slate. Nothing to fall back on. Nothing to balance itself, finding its footing.
It is smoke and mirrors, reflections, obfuscations, using words to blow smoke and create the right atmosphere for illusions to take place.
It must reinvent itself to keep going.
The memetic virus has almost completely killed what the host was: a mix of incompatible parts.
It now gathers and feeds on the desperate, the lost, the ill, the hungry, the stupid, the simple...slaves, wanting to break their chains with things; erase their memories with money, immerse themselves in decadence, artificial courage, chemical numbness.

Simply study what happened to its art, after the sixties.
Study what its music industry is, compared to what it was.
Who are its icons. The kind of music and movies it produces, how long it lasts as an indication of its quality.
It has become noetic...an idea(l) with no external reference - pure ideology.

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PostSubject: Re: JERUSALEM contra Athens Mon Jun 12, 2017 6:52 pm



For Nihilists words have slight differences in meaning.
When they say 'world' or 'reality' they mean 'humanity' and the reality of the human condition i.e. society.
For them Will to Power, for instance, means in relation to other human beings, that may be extended to all life-forms.
They understand universe as a conscious living entity as a method of extending their field of effect.
They project consciousness, life, self, in everything because this is a way of expanding their power base.
They include all, and everything, because they must broaden the meaning to include all that they see, and that confronts them.
They use 'eternity' to mean infamy, or to exist, in the minds of other humans, after your death, as an idea(l).
Politics is how they apply their understanding of metaphysics and cosmos.

For Christians God is the all-encompassing BEING, which can be cajoled, prayed to, groveled to, surrendered to, reasoned with.
When nihilism secularized its dis-ease, making the God concept irrelevant, they substituted it with another abstraction, the State, and then further imploded their conception by abstracting it into the the idealized redefined of Humanity, and then further diminished it to make it individualistic as the divine essence of ego, or self.
In the process that world equated to conscious rational being, remained unchanged; that power meant influence over other life-forms, especially humans, remained unchanged.
In effect they made world beyond humanity an evilness that would not bend to the human will, would not be tricked or convinced using words, reason, groveling, bribing, praying and surrendering to.

Nihilism's field of effect expanded to include anything that could or would be affected by symbols, words, and what would not would be redefined as a potential entity, one had to train oneself to learn its particular language; an occult specialized language, that remained forever psychosomatic, or esoteric.  
Controlling and directing humanity, is to convert it into a tool, a projection of one's will, an agency under your psychological influence.
Such an individual would feel like a god, among men, able to affect world via humanity, using symbols, words....because symbols used directly upon reality are impotent.
Such an individual could hope to live way past his physical death, through symbols, the words he penned, or verbally passed on, in the minds of humans, or any organism with the capacity to further project his memory using words.

His spirit, as the sum of all past, would carry on, if not through genetic memory, then through the more versatile form of memetic memory.
Such a man would consider himself a God, and humanity, or the parts of it he could affect symbolically, his world.

Memetic reproduction.
Unlike genetic reproduction in that biological sex is not a factor. Race is not an issue.
all that matters is the mind's ability to perceive and understand symbols, even if on a very simplistic level.
Nihilism is not limited as realism is, or pragmatism.
it is entirely noetic - ideology, theory.
It measures itself by the number of minds it can infect, fertilize, and use to pas itself on.
It cares not about reality, directly. It only cares to control minds and use them as agencies to deal with reality, indirectly.
It starts with an idea(l), evaluating its merits on emotional seductive potential.
How many kind can this idea(l) exploit, manipulate - quantities are important with Nihilism, because it only exists in minds, and has no meaning outside of them.
It's only standard of judging its fitness, its validity, is by how many minds it can manipulate and control...how many it can infect.
Reality does not matter, especially when it does not yield as easily, nor does it bend to will that projects its force using words.
Reality is physical....it needs hands...and hands is where humans step in, to be zombies, with limbs, for clever minds to exploit and direct, and manipulate.
Awareness is detrimental to such goals. Awakening the masses to what symbols are, or to the existence of nature, is detrimental to dominating them.
PostModernism is about training the mind to be ready for exploitation.
Train the masses, from infancy, to deny their ego, to dismiss objective reality, to denounce and reject natural identifiers, like sex and race, and you may produce the perfectly malleable citizenry.
One that believes it is free, and an individual, when it is being manipulated and exploited by those that know better.
Convince the masses that they are born clean slates, that they have no innate nature, teach them to deny their heritage, as a relief from a limiting shameful past, and you can have a herd of sheeple at your disposal.

Islam is training its sheeple to become expendable human bombs, as Christians once did their own disposable excess males...and Marxists did, throwing huge armies against Hitler.
The possibilities are endless.

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PostSubject: Re: JERUSALEM contra Athens Sat Jun 17, 2017 12:34 pm


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PostSubject: Re: JERUSALEM contra Athens Sat Jun 17, 2017 9:45 pm

If you were spiritually effeminate as a man before a patriarchal God, or spiritually masculine as a female that believes there is no worldly patriarchal God (for they all are subservient to a greater one), you would be disgusted with your own body and cover it up. Just as any man would be ashamed of a feminine body, so would a woman be ashamed of a masculine one.

If you cannot make sense of the distinction between man and woman because of this, then you'll find comfort in calling them a social construct.
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PostSubject: Re: JERUSALEM contra Athens Tue Jun 20, 2017 6:53 am

Nihilism, and all its byproducts is matriineal.
It identifies and finds self through the mother.
It adopts and represents the mother's side, the feminine.
It worships mother's love, her all-inclusive embrace.
It idealizes mother's reproductive system, her vagina, ovaries, her warm womb, wanting to return to its engulfing warmth, its surrounding order, and consciousness; its forgiving rebirthing essence.

World as humanity means world as mother's love; her infinite kindness, her tolerant teet, her tender chastising representing what for these Moderns is the world's cruelty - or as much of it as they can tolerate without falling apart.
All children are but children in a mother's heart. She does not discriminate her love.
Race, sex, mean nothing when all are her children - forever children in her eyes.

Feminization is the process of converting society into a mothering institution.
Current identity crisis is about returning to the womb, where hormones can be rearranges, the bloodline cleaned of the effects, and the individual can be reborn as someone else, someone new.
The destruction of the family is about the exclusion of the paternal, allowing mother, to marry the institution, as a surrogate father to pass on to the child its sense of self.
With no biological father to connect child to its past/nature, the institution, as surrogate patter, gives it an institutionalized identity - self.
Mother, true to her nature, simply repeats institutional father's ideals, reinforces them.

At first institutional father was masculine, but abstract. An idea(l) existing in some beyond.
The Bible is a story about the expulsion of the biological father, and the taking of his place by an idea(l), a noetic construct = God.

Then the masculine aspect could be taken away, leaving a pure abstraction that could be represented by anyone, and anything - any symbol.
It became sexless, raceless - pure noumenon.
The institutional father could now take on a feminine representative, engulfing children in motherly love.
State and biological mother, both a circle of engulfing warmth - a womb.
One the extension of the other.
Biological mother the corporeal representation of the state's abstracted motherly essence.
Father was left aside.
Father as representation of world, reality, no longer would be permitted to "hurt" the children.

It's not accidental that Judaism is matrilneal.
"Males", in that nihilistic tradition, are representatives of the divine masculine - theoretical man.
all of them pale by comparison, are emasculated, forced to abide by the divine father's rule.
In such circumstances the father is either demonized or idealized beyond recognition. His reality inflated into a hyperbole.
He is either hated, and forgotten - replaced with the mother - or he is imagined as a caricature no biological man can ever live-up to, forced to worship idols, the dead, the theoretical father, who is perfect because he can be imagined in any way the individual wishes - unreal.


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PostSubject: Re: JERUSALEM contra Athens Tue Jun 20, 2017 6:05 pm

The last Christian died on the cross, and the last honest Jew with him.
only because half of him was not of that blood.

The first communist was never a communist.
True to his blood, he sold what he did not buy.
If he were a half-breed, like Jesus, his fate would have been sealed.
He would have also been the last Communist.



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PostSubject: Re: JERUSALEM contra Athens Thu Jul 27, 2017 12:25 am

The same mistakes about the same subjects are forcing me to repeat myself.

This mistake has to do with Abrahamism, and the Jewish question.
A lot of bullshyte seems to be floating about on both sides, so here's my clarification of my positions on the subject, in brief.


1- Semites are genetic, Jews are memetic.
Not all Semites are Jews and not all Jews are Semites.
Judaism is like Islam and Christianity....an idea, a dogma, a meme.
Christians are not a race, and neither are Muslims.
Semites are part of the Indo-European family, or race.
Semites were like today's Gypsies - outcasts living on the periphery of other tribes.
They've been driven out numerous times, gradually evolving their victim psychology into a religion of inversion (Nihilism) - Judaism


2- Judaism is the mother of both Christianity and Islam.
Judaism developed within Semitic tribes, influenced by their contact with Egyptian and Persian civilization, or memes.
Christianity was produced when Judaism came into contact with Paganism, and in particular Roman and Hellenic memes.
Islam developed from Zoroastrianism and Judaism coming into contact with desert tribes, with their own spiritual traditions.


3- Judaism is a mental parasite - a memetic virus, just like Christianity and Islam: these are variations of it.
These variations are adaptations, due to the aforementioned contact with different genetic hosts.
To understand how parasites spread, or behave, study genetic parasites like the lancet fluke.
The Semites were the first hosts infected with this mental virus, or rather they are the host within which this anti-life, anti-nature psychosis morphed into what it is today - the host within which the parasite inverted reality to help the host survive.
Another analogy would be cancer. Cancer develops out of the reproductions of healthy cells, resulting in the host body's eventual death.
Parasite is more precise an analogy, because like the lancet fluke, for instance, the hosts brain is taken over, making the host behave in ways not normal for the particular species - behavior that increases the probability of its own demise.
The parasite is only motivated by its own survival, at the expense of the host's.  


4- Judaism became so seductive to the outcasts in all civilizations that it had to stop proselytizing and became elitist - denying its "salvation" and victim identity to all but the original tribes.
This was the first reason they were hated, feeding into their victim identity - creating their victim identity.
Jesus was a rebel, a threat only to Judaism, not to Rome, because he preached salvation for all slaves belonging to all races and tribes, contradicting Judaisms 'chosen' identity.


5- As outcast Jews became those who did the jobs, the work, the members of the civilization they coexisted with, did not want to do - all the labour, considered shameful or beneath the lowliest of the low, they did bringing them great wealth.
This willingness to shame themselves to degrade themselves, in order to survive, made them even more undesirable, and yet useful - this increased their wealth.
Eventually this resulted in a self-contradiction, forcing Judaism to turn against itself, or to become secular - changing so as to deal with power that contradicted their victim identity.
They are now known for their duplicity, and double standards, just as all nihilists characterized by self-contradiction, for reasons described elsewhere.


6- It is to be expected that as outcast and despised, or looked down upon by all tribes - part of their victim identity as the chosen, by their God of gods, to suffer -  that they would help one another when possible, and cooperate with each other, against all tribes, particularly the one they coexisted with.
This is the extent of their conspiratorial nature, multiplied by this wealth their shamelessness provided.
Unlike what the average simpleton thinks, conspiracies do not require the lucid or conscious participation of a close knit clique - although, sometimes, this too is possible.
A conspiracy does not invent, or create, the forces it exploits. It simply manipulates what emerges within the environment.
Therefore, no great secret plan is required....particularly not when dealing with a mental parasite that hijacks a host's will.  


7- Eventually Judaism splintered into 3 distinct types:
a-Orthodox (spiritual) - true to the original teachings
b- Cultural (Zionism) - attempting to return to being a tribe among tribes.
c- Political (Marxism) - a secularized form of Judaism and Christianity.
This last wants to disappear into a world converted to secular Judaism - postmodernism, Marxism - by eliminating all identifiers, beginning with natural noes, such as race and sex.
They are trying to imitate how Hellenism dominated Rome culturally, memetically, after Rome conquered them, dominating them physically, genetically.  

These 3 variants are in conflict with each other, as they ascent in power, in the west.  


8- You cannot defeat a memetic virus like Abrahamism....because it identifies with being hated, or victimized, just as it would be useless to hate the flu, or cancer, or insanity.
In medicine one increases the possibilities of remaining healthy, by using preventative measures....because once infected it is more difficult to get well.
Eradicating a virus is impossible. It reemerges when the right conditions permit such dis-eases to reproduce: overpopulation, rampant breeding, imbalance with nature, resource pressures etc.
Like a virus a memetic virus can lie dormant for centuries, before a host comes along.
A memetic virus, such as Abrahamism, spreads using symbols/language - semiotics - passing from mind to mind, because it cannot survive outside minds, or in the world with no host, no proxy.
Preventative measures might be studying the virus you wish to not be infected by, staying away from infected individuals, boosting your autoimmune system by taking care of yourself, and feeding your mind invigorating, nutritious ideas, knowledge, exercise in the Hellenic sense: mind and body askesis or ascetics...and so on.


9- The psychology that produces the nihilistic reaction called Judaism, is in all of us. It is the human mind awakening to a cosmos full of present and immanent threats, uncertainty, producing existential anxiety, insecurity, fear.
Nihilism is the byproduct of human self-consciousness. Judaism is this nihilistic reaction as it developed and was established in the west, due to particular historical circumstances. In the east the very same psychological reaction to world took another form.
Judaism based on its shameless acceptance of its victim status, inverted reality to make its shame into pride, or guilt, which could be denied.
Innocence is the core of Abrahamic psychosis.  
In Christianity is became the notion of 'sin' - primordial guilt. We are ALL guilty of the primordial sin.
To this day guilt is part of the Jewish psychosis, replacing shame.
Guilt is how the victim retains the possibility of innocence.
Guilt is how those who expose Abrahamics are labelled - guilty of hate, of victimizing the eternal victims.
Guilt can deny culpability - shame is what self feels when it becomes aware of itself in relation to others, requiring acceptance and self-development.
Shame forces one to correct self.
Guilt forces one to deny, to lie, to hide.
Guilt implies innocence, as a goal one can achieve through death.
Shame can be erased through life - living, making amends.  
Judaism is the apotheosis of existential angst - modern stereotype of the neurotic Jew.    


10- Judaism may be a part of the genetic type Indo-European, but culturally, memetically, it is an inversion, an antithesis to its principles.
It is inversion (negation) presented as an alternative, so as to cope with a primordial existential anxiety, and the awakening to its own essence its own status within life's hierarchy.
This is what makes it a product of Nihilism, or 'positive nihilism' which projects human fabrications (abstractions, noumena) into world as symbols/words, so as to compensate for their absence - absent absolute.
Whereas nihilism proper, accepts this absence as a universal 'truth' it uses to negate everything, the 'positive nihilist' like Judaism, and Christianity/Islam replaces experiences reality with a 'positive' alternative, justifying it as 'beyond, immanent, future, hidden, complex, mystical.
it's inability to validate its own concepts directly using world, sensually, forces nihilism to seek validation esoterically, where mind can fabricate any 'truth' uninhibited by natural order, and sell it using emotional, and hedonistic justifications.
This is what makes Judaism seductive, and why it had to become elitist, denying its inverting salvation to all but the 'chosen 12-13 Semitic tribes.
Christianity/Islam, and then Marxism, were an overcoming of this Jewish spiritual elitism.
Cross infection converted Judaism into Christianity, by absorbing select part of Hellenism, such as Platonic and Parmenidean philosophy, and Judaism was also affected by this contact with the more cosmopolitan Hellenic spirit, morphing into Marxism, and splintering into the political and social Jewish political and social branches.

Based on this cross-infection a 'bridge synthesis' is attempted to merge or to associate  how the memetic virus morphed by corrupting Hellenism, and how it was affected by this contact, corrupting Judaism.
The similarities between these two corrective effects is where Moderns seek a synthesis, to claim a similarity between contrary memes, Hellenism and Judaism - mixing oil and water.


11- It is this inversion that appeals to the masses and their primordial fear of dying - survival instinct.
Nihilism is seductive, 'positive', pleasing, because it offers an alternative to a world the majority cannot cope with, and a majority that finds themselves awakening to their own inadequacies, in relation to others; their own inferiority, and status within natural order and social hierarchies.
Nihilism is a quick and easy solution, because it demands no effort, no physical work, but only mental verbal acrobatics and self-deception - faith.
Image a method that provides a solution to each and every individual anxiety, and insecurity.
Such an addictive solution would feel like salvation.
That it was denied to the other tribes, by the Jews was a matter of resentment towards those that had looked down upon them, and had driven them out of their cities for centuries - retribution of the vanquished.
Jesus was an affront to their control over the inverting method. Jesus taught the masses that such inversions did not require an authority, but could be achieved privately, subjectively. No church, no pretests, no talented artistic mediums, and no authority figures were required to give find salvation in inversion, in Nihilistic spirituality.
This was his threat on central authority, which Saul later corrected.
Post-Modernity is the final stage of individual salvation from reality - from nature.
Each individual can find "God" his own personal messiah, on his/her own, by rejecting world and immersing himself in his own private universe - this was the message of the Christ, and he was the first practitioner.
Love was the inter-subjective matrix required to allow each individual to escape reality inward. The method required a protective shield, like a sleeper requires a warm, safe place to surrender to dreams.  
 

 
That's it for now.

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PostSubject: Re: JERUSALEM contra Athens Sat Jul 29, 2017 8:40 am

Art developed as a representation of reality.
Language is an art.
Man interpreted the world sensually, and then converted these interpretations into representations of his interpretations (abstractions).
He externalized his mental models that were constructed using sensual stimuli.

Nihilism inverts the process.
Nihilism samples already constructed abstractions, and recombines them into forms on-existent outside the mind.
This is the first step.
The second involved the overturning of what is perceived so that not only are abstractions combined in creative ways, but are inverted, representing noetic annihilation of what is observed.
These annihilation can only occur esoterically, where one abstraction, nullifies another, and have no external effect.

Nihilism corrects, compensates, for an absence of what he has created in his mind.
He creates his own reality, which is always 'better' that what is, because his own is based on his private desires and personal emotions, and preferences.
No longer is there a creator God, but now we have man as Creator of his own world.
Nihilistic art goes beyond the representational motive.
World is not interpreted, absorbed, and then replicate, but is recombined, selectively nullified, or exaggerated, and then presented as an alternate, better, reality.
The world cannot harmonize with this man-made construct, so the Nihilist must lie, to himself and to others, remaining eternally dissatisfied, insecure, with how the world is.
He relates to world negatively, either externalizing this negativity as idealism that is detached form it, or completely dismisses it....or he internalizes it feeling guilty, sinful, unworthy before the real.

Nihilism is ART as world: the artist projecting into his chosen medium his internal anxieties, hopes, reactions to reality.
Instead of representing world, the Nihilists represents his own reaction to a world he finds dissatisfying, insulting, unflattering, distressful, threatening - esoteric.
The medium, language marble canvas, becomes a vehicle upon which he unloads his internal reactions to reality, often taking the forms of weird configurations, dreamscapes, emotional turmoil and anxiety represented as form, colour, tone, texture - the entire sensual gamut is used to relieve the artists of his internal reactions, accumulating over time.
A sexual component is present...a desire to unload, to release accumulated stress energies.

The gifted artist becomes a conduit that offers the less gifted a way to unload their own anxieties.
Groupies, that follow the artist around, imitating his ways, his words, his art.
A gifted nihilist, is creative, offering to the talentless his artistry, his convincing alternate realities for them to find relief through.

This was the 'genius' of the Jews.
They became artists offering a radical alternative to a world distressing millions, across memetic and genetic lines.
They invented the art of inversion, and then denied its effectiveness to the masses of slaves and victims of natural selection.
The Jews did not simply combine noetic interpretations of reality into fantastic, pleasing, alternatives, but they overturned them, presenting an art that negated the sensually perceived.
A completely abstract, esoteric, art-form, that could only exist in the mind, as sensation, feeling, mysticism, and therefore could never be judged harshly.
Jesus rectified this injustice, preaching a private artistry, that took away power from the talented ones.
Saul took this concept, combined it with Hellenism, through the Romans, and invented the nihilistic art of Christianity - the art of self-delusion, of alchemist conversion of shame into pride, of fear into faith, of weakness into strength.
Against Jesus, he took the private artistry of mind before its own ideas, and established the authority of the talented ones, the faithful to the style of art that proved most effective in fabricating an alternative reality.

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PostSubject: Re: JERUSALEM contra Athens Sat Jul 29, 2017 8:50 am

Victim psychology is the rejection of personal responsibility from everything, negative, that occurs...even if it is the mistake of not predicting a possibility.

The absolution of self, and the fabrication of innocence.
Innocence is the sanctification of an individual, as being wholly irresponsible, and blameless, for everything that befalls him.
Unpredictability, even of randomness (chaos) is not an absolution of responsibility.
It seeks refuge in ignorance, where it bases its conception of innocence.
To be ignorant is to be weak - unable to perceive and predict possibilities.
Naivete is not a virtue.


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PostSubject: Re: JERUSALEM contra Athens Sun Jul 30, 2017 8:03 am

Victims adore America, as the last light of fading hope.
In it they can buy a new identity and purchase yes-men, or friends and lovers, to pretend it is so - reborn into an improved identity.  
All past, all natural identifiers and inherited inadequacies, are erased with the correct amount of abstractions.
New beginning, as if the past never happened, is available on demand. Abstractions to occupy your mind, preventing self-critique, chemicals to numb away what's left of them.
In America all is a uniformity of lostness, seeking, desiring, escaping - recombining in gaudy exaggerations what it continuously destroys.  
In America your name does not matter, only that you're paying.
In America you are at liberty to pretend to be whatever, and whoever, you want to be, if you've got the correct amount of cash.
Shameless debauchery absolves all of guilt, in its pools of Siloam - the "melting pot".


Quote :
Give me your tired, your poor, your huddled masses yearning to breathe free, the wretched refuse of your teeming shore. Send these, the homeless, tempest-tossed to me, I lift my lamp beside the golden door!"


Multiplicity built on superficiality - you can wear any face you like because it's not real.
Individualism of separateness - detachment, indifference, a life of wakeful slumber, where you dream new exciting scenarios to pass away the time.
Fantasy on call - imaginative creativity on demand. If you lack the talent to make it convincing, you can pay someone to do it for you.
What Rome was for Hellenism, America is for Jerusalem: a pinnacle of its principles, and ideals.
An unholy temple of rebirth in an alternate, private, reality.

America is where Judaism finds its Christian child's embrace in Protestantism - the other wronged victims of history finding Eden in unclaimed lands, after the pagan natives had been massacred.
A history of being ostracized, being rejected, and running into the still wild deserts, or the unclaimed expanses, to escape, to hide, to rebuild the old, bigger, larger, more impressive - void of history and taste, void of memory.
Land of eternal forgetfulness.  
 

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PostSubject: Re: JERUSALEM contra Athens Thu Aug 10, 2017 2:25 pm



A devout member of the Orthodox branch of Judaism speaking against his Zionist, secular, brothers.
He associates them with Hellenism, because they've corrupted Hellenic, cosmopolitanism, and/or Platonic idealism, and constructed secular humanism, or the political and cultural outcrops of Judaism.

In Christianity the lines between Hellenism and Judaism are blurred, allowing Judaism to pretend it has changed, when it remains true to its original anti-life dogma.
This was "corrected" with the elimination of the God factor, to create secular Judaism, or the political and cultural branches.
The first, imitating paganism, (positive nihilism) is nihilism attempting to root itself in the soil.
The second, as pure nihilism, is eradicating all connections to the soil, the past, in order to merge and disappear within the ensuing uniformity, diversified symbolically, linguistically, superficially - memetically (memes void of genetics).
In the earthly Behavioral sink there's genetic pressure to adapt to a world with no frontiers. A world where dis-ease, physical and mental parasites become a normal condition.
Zombification.
Different strains of the same memetic virus compete for dominion over the asylum of insanity.

Narcissist, endlessly grooming 9flattering, comforting) themselves, living among the more self-destructive, the suicidal, and variations of the nihilistic dis-ease.

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PostSubject: Re: JERUSALEM contra Athens Thu Aug 10, 2017 3:59 pm

I believe the translation for that video was corrected to be "Leninism" and not Hellenism.

I did find it odd a rabbi would bring up Hellenism at all.
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PostSubject: Re: JERUSALEM contra Athens Thu Aug 10, 2017 4:35 pm

Was it?
It would be more appropriate.

For an Orthodox Jew contact with the Greeks would seem like a corruption of Judaism, which is what Christianity is.
A cosmopolitanism, that is corrupted to mean humanism, conflicting with Jewish elitism, as the "chosen", and with the Jewish religious dogma that awaits the Messiah and the "end of the world" as a culmination of its suffering.
Christianity is the merger of incompatible world-views (memes) - one the host, of paganism, and the other the dis-ease, of nihilism, Judaism.
The only way that could occur was to invert the noumenon/phenomenon relationship (flipping the word/act relationship), to define the metaphors literally, and to hide the incompatibility in mystical jargon.

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PostSubject: Re: JERUSALEM contra Athens Thu Aug 10, 2017 5:02 pm

As would be expected, when two incompatible memes come in contact some cross-contamination occurs.
Not so, when two compatible memes collide, like Hellenism and Rome, where one usurped adds to the other; dominating it internally, as the other dominated externally.

Sloterdijk mentions how the Germanics lacked a conception of space, that the Romans had, so when they came in contact they had to conquer Rome and adopt their Empire as their own.
Before that they were just rampaging tribes, with no grander world-view. They could not conceptualize and then order an empire, as the Romans did

It is also well-known that Hellenism was adopted but, then, corrupted in its passing to the Romans....displayed in such terms as 'cosmopolitan' or, 'truth'.
Genes also mutate when exchanged.
This is evidence that a meme can be adopted from the original tribe, cultivated within particular bloodlines within particular environments, resulting in a specific language, or symbolic art-form, but something is lost in the translation/transmission.
This is more severe the further apart the tribes are, genetically.
Memes are gene specific, and mutate as they become adopted and incorporated within different genetics, with different traditions, and languages, cultivated over long periods of time - history.
History is the memetic equivalent of DNA.
This is why Negroes can imitate European traditions but they always revert to their own essence, when law and order, or the controlling mechanisms of said traditions, weaken.
Their lower IQ'as makes the meme developed by higher IQ tribes, evolved in different environments, unable to be fully absorbed.

Judaism is the exact opposite of Hellenism.
Incompatible memes could not be transmitted either way, without the emergence of a corrupting meme, like Christianity, where the contradictions could be buried in mystifying Scripture, and where one side exceeded in effect the other...as in this case.
Genetic incompatibility leads to miscarriage, or unfit mutations, such as mules...but incompatible memes, can be synthesized if one constructs a lie, or a ambiguity, to cover the contradictions.
Mind can lie, not the body.
So a meme can more easily integrate incompatibility.
I've explained this as compartmentalization, or schizophrenia....which is what Modernity is.

Christianity was the solution to Jewish elitism for slaves belonging to other tribes and who also desired salvation, from their genetic inheritance, from the "injustices" of nature - the unfairness of natural selection.
In the process a Hellenic seed was planted in Semites, eventually cultivated to what we know as humanism, or Marxism.
On both ends a corruption of the original was unavoidable, as there could be no harmonious synthesis, as with the Romans and Germanic tribes, or the Greeks.

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PostSubject: Re: JERUSALEM contra Athens Thu Aug 10, 2017 5:21 pm

Modernity is a schizophrenic, psychotic, hybrid, of an external, pretentious, and selective Hellenism, and an internal mystical Nihilistic Judaism.
Gene is contradicted by meme. Life cannot deal with an anti-life dogma - it goes mad.
Appearances do not match the essence, which is why moderns can claim that "beauty is in the eye of the beholder", or that appearances are superficial.

Meme/Gene confusion = identity crisis.

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PostSubject: Re: JERUSALEM contra Athens Fri Aug 11, 2017 9:20 pm

You can trace the dis-ease back to its source.
Somewhere in-between ancient Egypt and A Zoroastrianism in Persia, from where it was expelled and from where it stole ideas and changed them to produce the version of Nihilism infecting the west today.

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