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 Nihilism: Signs & Symptoms

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PostSubject: 29 Fri May 22, 2015 10:01 pm

29

The Nihilist says nothing outside the norm.
His ideas are common, simple, politically-correct, fashionable.
His courage is the product of his simplicity.
He can brag about speaking his mind openly because nothing he says diverts from the common, or contradicts the average.
He is dull.
Nothing is controversial about him.
Even his rebelliousness is a pop-cultural imitation.
He is a caricature, his personality retarded in a state of perpetual adolescence - forever young, naive, impressionable, seeking distractions, happiness, intimacy, a purpose, a way to be impressive to the many: marketable.

His public face is his private face, because he is a simpleton.
He has little depth to him.
The private self suppressed, and left to atrophy, for so long that it has practically vanished, only expressing itself in subtle ways, in dreams, in sexual fantasies, fetishes, in his insatiable need to brag, to stand apart, to be appreciated.

A brainwashed idiot has nothing to fear in a totalitarian regime.
He has never had a thought contrary to the shared paradigm.
A black sheep would accuse a wolf of cowardice because the wolf wears sheepskins hiding its true identity when among the white-wool sheep.


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PostSubject: 30 Mon May 25, 2015 6:05 am

30

The dependence of the Nihilist, the Modern, upon the herd, is expressed in his definition of nihilism, as a world lacking, meaning, purpose universal morality and in his devastating emotional reaction to the discovery that the world is like that.
With no God, no authority, to take away the burden of responsibility the Nihilist desperately seeks for a replacement otherness, a substitute absolute concept - from Judeo-Christian he "progresses" towards secular humanism.

The goal is to avoid the natural selection that would impose a personal cost/risk to his every choice.

Instead of "I think" he can only say "We think" or, ideally, "He thinks and I agree".

In nature the individual makes choices, and perceives the world (subjective), and then faces the costs and the potential benefits in relation to an fluctuating world of possibilities (objective), but the Modern Nihilist wishes to have another make the choice, the decision, and then spread the cost and the benefits evenly amongst those nuder his domination.
A sort of intellectual communism.
It is why when God has been reduced to a childish fantasy the Modern replaces the good/evil dualism this symbol represented with a moral/immoral dichotomy, and then demands that an other justify and define both for him, having already taken for granted the absolute good/evil, moral/immoral either/or absolutes.
In science the same concepts are represented by an even more abstract symbolism, a more vague language, mathematics.
Here good/evil, moral/immoral, become 1/0, and the magician, holding the deciphering translating power, is no longer the priest, but the expert.


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PostSubject: 31 Mon May 25, 2015 8:14 am

31

The Nihilist has inverted the relationship of symbol (word/number) and world.
This inversion is the central defining characteristic of Nihilism, in all its forms.  
It is an inversion of noumenon relating to phenomenon.
The symbol, the word, having been detached from its reference to the apparent, can be used in whatever manner suits the Nihilists motive: his desire to detach from reality and exist within his mind.
This is a movement away form the objective world, towards the subjective interpretation of world which, now, having been stripped of its original intent of representing a world independent from the interpreting mind, becomes a world in itself.
The word, from symbol referring to an abstraction of world, is converted to the world, or it is debased as no more than a plaything to be used in whatever way the mind desires, since, the individual, is protected from its own errors in judgement, or the severity of the consequences of errors are decreased by the collective, within which the word/symbol acquires a new utility other than symbolizing an abstraction of world.

The word (noumenon) no longer determined by world (phenomenon), but the world determined by the word.
As such purely human constructs like morality, meaning, one, God, 1/0 are taken as the starting point, to which the world, the apparent must adhere.    
And because the word comes first its place in the causal chain can be chosen at will, just as one chooses where in a sentence to place a word changing the meaning of what is being expressed.

The magical relationship of Nihilist and the words he uses manifests in the belief that if he repeats a sentence long enough, and if others begin to believe him, that this constitutes the realization of what the sentence is symbolizing, or that if he dismisses a phenomenon using only words, that the phenomenon ceases to apply to him, or ceases to exist.
If he is exposed as a hypocrite he will quickly denounce all words as meaningless, and equally disconnected from the world.
Again, if the absolute one, positive, is not to be attained the Nihilist prefers a uniformity of nil, so as to escape the personal implications.
 

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PostSubject: 32 Mon May 25, 2015 1:58 pm

32

For the modern civility is a psychological safety-net; a protection from memetic culling, corresponding to the Nihilistic system which provides protective assurances against genetic culling.
Reassured, the Modern can claim anything he wants, to anyone he wants, just as long as he remains civil and within social conventions, and he can expect, nay demand, to be treated with civility and respect no matter how absurd what he is saying is.
In this way the Modern remains immune to his own mental weaknesses, just as physical weaknesses are defended against the worst case scenario by a system of institutionalized protective measures.
Sheltering propagates unfit genes, constantly reintroducing them into the gene pool, so does civility propagate unfit minds, and ideals, constantly reintroducing them into the meme pool.
This constant reintroduction disrupts progress as the same delusions are dealt with repeatedly, when they re-emerge using different words, symbols, metaphors.
The same ideas are reborn using new words, and demand to be considered over and over again.
Civility permits mass participation, by leveling all down to an average where extremes are excluded but everyone mediocre is ensured an expression.
As a consequence the mediocre are permitted their pride, mistaking institutionalized protections for their own prowess, and all are permitted the illusion of dominance.

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PostSubject: 33 Mon May 25, 2015 2:10 pm

33

Dialogue with a Modern involves a set-up where the either/or represent the two binary poles of the Nihilistic paradigm.
The dialogue contained within these fabricated premises never exist the nihilistic boundaries which have already been taken for granted as the premise of the either/or dilemma.
For example, a Christian variant of Nihilism will ask if God is good or evil, or if God, the concept, permits free-will.
The question has already presupposed a Christian God as a fact and the dialogue is limited to what has already been established as a given.
A secular humanist will do the same with the concepts of morality, or the value of life, or social equality, and so on.
In this way the Modern believes he is a free-thinker when he’s never dared, or he’s never imagined exiting the cognitive box that limit his considerations.
Furthermore, to refuse to discuss the issues within the premises he has constructed, with the presuppositions already in place, constitutes evidence, for him, of the adversary’s closed-mindedness, or his inability to match him in his philosophical deliberations.
For instance, given the example used, if an Atheist refuses to indulge the Christian in his exploration of God’s nature, a nonsensical premises to begin with, then the Atheist is accused of fearing God, or of lacking the ability to refute the existence of God.
It is a clever mind-game used by the nihilist without even knowing he is doing so.
   

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PostSubject: 34 Mon May 25, 2015 7:12 pm

34

The Modern infected with the Nihilistic virus is not worth discussing anything with.
Having been sheltered, allowing him to formulate and exist within his own subjective reality, all discussions with him concerning the objectively real become centred on his own subjective, self-referential, world view.
Any contact with such a mind, concerning the world, is an exercise in futility.
There is, for him, no external to all subjective positions, objective world, and so you must enter his subjective reality to get through to him, if at all possible, and/or desirable.
The objectivist has, at least, settled on the starting position that both participants in a debate, in any (inter)action, coexist within a shared world, and then they challenge each other's interpretation of it, trying to decide who has the most lucid, most objective, interpretation of it.
No such agreement is possible with a Nihilist, using subjectivity as his shield.
For such a mind the conflict is not over who understands the objective world the best, but whose subjective world is most desirable: from conflict to seduction.

When he accuses others of declaring themselves gods, or gurus, or forcing their subjectivity upon all, he is exposing his own motive, and openly declaring how he thinks.
With no external to all subjective interpretation standard to evaluate which perspective is more objective, more accurate, more lucid, for him the debate is an "I say so" struggle to impose one's Will upon other, and his resistance to an other's "I say so" is considered evidence of spirit; of independent thinking.
Refusal to accept the other's interpretation of the world as superior to his own is, for him, a declaration of sovereignty from all interpretations of world other than his own.
He is his own standard of evaluating.
No God required, and no Objective world either – solipsism.
It is impossible for him to consider the option that an other's subjective interpretation of the objective world can ever be superior to his own, since the "all is subjective" means, for him, all is equally ignorant, weak, dependent, self-referential etc.
He refuses to acknowledge any standard outside subjectivity, and so all debates are a battle of wills.
He avoids defining the terms he uses, because this would demand the placing of the definition within a shared world – if not a shared objective reality then a shared culture, a shared meme.

Disengaging from such minds, as soon as they are identified, is the only option – one it will, undoubtedly, consider a victory, evaluating the other's frustration as the result of his formidable intellectual prowess, his force of will; flattering himself by mistaking the cause.
   

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PostSubject: 35 Mon May 25, 2015 8:08 pm

35

What the Modern refuses to do, on a consistent basis, is to define the words he is using.
He is either incapable of doing so, because the words he uses, referring to noumena, are adopted from another, which he parrots without fully understanding the concepts, or because he intuitively feels that doing so will expose the nature of his own thinking, which is no more than emoting, or connecting abstractions back to abstractions that only have meaning within human minds and no reference outside of them.

In the first case he is entirely dependent upon an external source, an authority to give it guidance concerning what it is seeing, thinking, believing.
In the second case, to define the words, symbolizing the abstractions in his mind, would take away the advantage of evasion.
For him words are to be sued as toys, or as methods of evading detachment; of causing confusion so as to not be seen for what you are; what you are within the world.
He will never anchor his words, his abstractions, to the phenomenal world which he feels insecure towards.
He is most insecure here, and here is where he avoids contact.
He prefers the noetic world of abstraction, and when he says world he means the human world of shared subjectivity – the memetic reality he is accustomed to and feels comfortable within.
He will never define a word by connecting it to phenomena not manufactured by human interventions, or which are not entirely noetic inventions with no meaning outside human brains.
If there is one central theme to Modernity, a defining core to Nihilism expressed in its multifarious forms, it is this detachment of abstractions from the world outside human artifices.
This is what they mean by "subjectivity", and why they refuse to accept an objective standard, if not relating to an external consciousness, a God, or the collective consciousness of what is a collective subjectivity, a Nihilistic meme which excludes the world and includes human artifices.
To define the word, which is the Nihilist's greatest weapon, is to cripple him, and his desire to escape, evade, the world as it is outside his needs.
To connect the word, symbolizing the abstraction (noumenmon), to a phenomenon independent from human interventions, is to disarm him of all his contrivances and lies.
His subjectivity would crumble without these noetic frames.
The world, as it is, would be too much for him to bear, outside the sheltering cave of words and symbols, the linguistic cocoon, the all-inclusive, forgiving, tent of Nihilism.
   

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PostSubject: 36 Mon May 25, 2015 8:39 pm

36

Because the modern's subjectivity is determined and sustained by the collective subjective, his only source of identification, of self-evaluation, is this collective otherness, we call humanity.
With no objective world to draw inspiration from, his only alternatives are what is most common, what the majority concerns itself with – the lowest-common-denominator.
This is most often sex, in our Modern secular times when God has been abandoned as dead.
Sex and the means to accentuate, increase its potency, and its recurrence.
The more sophisticated Modern Nihilist will filter out the vulgarity of the physical act and reduce the identifier to that of pleasure – hedonism.
Hedonism including all forms of self-gratification, free from all objective standards; pleasure idealized, abstracted into a noetic artifice.
To convince as many as possible of what is true for the subjective mind, is fundamental to reaffirm his "reality".
Quantity to substitute for the absence of substance, of quality.
The fewer reference points to reality the Modern’s opinions have, the more it strives to compensate by convincing as many others as possible of their validity.
With no objective standard outside all human subjectivity to base his evaluations upon all he is left with is this inter-subjective, interdependent solipsism.
It is why he is always civil, polite, flattering, willing to consider the absurd seriously, able to continuously offer the benefit of the doubt, forever occupying itself with the infantile, always emoting, forever indulging in the trivial, and the mundane.

Caught between a refusal of the objective world that would shatter his delusions and a dependence upon others, towards whom he harbours a secret resentment, his only option is for the one that costs him the smallest degree of anxiety, and threatens his untested ego the least.
Seducing as many other humans to his cause, or being included within theirs, is of the utmost importance to the Modern.
Words being grooming externalized, tools of seduction, makes words his artistic focus.
Manipulating words, to create the right effect in other, is the greatest source of pride, for him.
Words that calm, that offer hope, that cultivate positive feelings towards him, as the source of these word; words that comfort, include, trigger emotional responses, are the filaments of his spider's web; the fibres of his comfortable quilt.


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PostSubject: 37 Mon May 25, 2015 10:08 pm

37

The Modern is most proud of his self-referential logic, failing to understand how its law of non-contradiction is a reference to its internal consistency, once the starting proposition has been established as an absolute given.
For example 1+1=2 is “logical” in that it follows from the presumption of 1/0 binary code, and the law of non-contradiction is a reference to the conclusion being consistent with this presumed starting premise.
The mathematical formula is logical in that it remains true to its presumptions.

This is where the modern surrenders to symbolisms, replacing mythologies with metaphors, and representations.
The numerical value of one is only a symbol of a human abstraction that has no reference outside the human brain, yet for the Modern this abstraction of all abstractions, is taken literally, rather than figuratively.
All modern thinking is contained within this binary 1/0 logic, which is but a continuance of the dualistic good/evil moral code.
The artistic nature of language is lost on the Modern.
That the word, like the number, are but references to noetic models, representing a simplification/generalization of a fluctuating (inter)active world, can never be understood by such an inartistic mind.
The quality of Modern art reflecting this loss of artistic depth.

Immersing himself into the symbolic, he is literally engulfed by its Nihilistic premises, because both one and nil are expressions of an end of existence, when existence is understood as dynamic (inter)activity.
These are the binary boundaries, of the Nihilistic paradigm.
The modern surrenders to them, because he is witless, spared the stress to cultivate his mind, or perish because he is unable to do so, and because they offer an easy certainty of good/bad, negative/positive, noetic artifices.      



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PostSubject: 38 Mon May 25, 2015 10:17 pm

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For the Modern the positive is an “ought”, a “thou shall”…a commandment, a mission given from above, given from without.
So, where there is only fluidity, he seeks singularities; where there is only diversity, he seeks sameness; where there is indifference, he seeks a will with a motive; where there is fluctuations he seeks the negative/positive.
In its absence of meaning, purpose, wholeness, morality… goodness, as he calls these human projections, he strives towards them in the unknown.
He manufactures them and then places them as noetic direction finders, guaranteeing his eventual attainment of all he desires and is lacking in the world.
And because these constructs are entirely human he is destined to fail, over and over again, only to blame others and not himself and his delusions.




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PostSubject: 39 Tue May 26, 2015 6:27 am

39

The loss of God is a seminal point in a Modern’s psyche.
As traumatic as the loss of a parent is to a child, before it has had time to mature.
Maintained in a constant state of adolescence the Modern experiences the “death of god” as a traumatic event in his awakening to reality, if he ever reaches that stage of psychological development at all.
The natural progression from Judeo-Christianity towards secular humanism is a progression from God, as the mitigating will between Modern man and reality, the chaotic, uncertain, world of (inter)activity, towards the adolescent stage of clueless rebelliousness, cynicism, experimentation, careless abandonment, rejection of all external sources of determining power, which would include nature, as the sum of all nurturing, the endless search for identity, which settles on the convenient fashionable identity as self-creation.
Without a Creator God, the modern makes of himself his own Creator.

The loss of Divine protection, of man’s previous universal importance, is compensated for in different ways.
The magical power of words, once used in prayer to influence the chaotic unknown, is replaced with the magical power of numbers.
In both cases the utility remains that of mystical intervention upon reality.
Words/Symbols used not as tools but as incantations, offering an entry into the secret world of universal consciousness.
God is replaced by the concept Universe, and given no less a willful existence – numbers become insights into this God’s mind.
Numerical chants.

The loss of God also represents the loss of the go-between man and natural injustices; between man and the “cruel” indifference of reality.
To compensate, the Modern makes all injustice a product of social factors.
Despite the absence of a God the Modern insists on retaining a direct influence over himself, and the immutable, determining past.
For the Modern all unfair natural divergences are no more than by-products of society.
This is why rejection of the past/nature is the necessary path towards his salvation.
He retains the ability to correct these injustices, and return all to its uniform state, which is presupposed as the natural human condition.
Naturally occurring “injustice”, divergence, is correctable when it is reduced to a consequence of society, or human meddling.
Man has fallen into sin, as it were, and must find his way back to the divine path towards godliness – this is enlightenment for the Modern: the continuing eradication of all disparity, suffering, injustice, unfairness, which he himself created, presumably.
Everything from race to sex are placed upon the injustices of human social conventions, and in a remarkable ironic twist, the Modern imposes a social negation of what he has presupposed as being social constructs. He regains self-control, the ability to intervene upon nature by making it all a social construct, which he can then correct, heal.  
The social activist is a kind of holy man – a monk.
His mission is to return humanity back to its original sacred place: a state of uniform parity where divergence is but a dream, an illusion, and all is One = the Divine mind, in the Judeo-Christian paradigm.
The image of a Modern’s Utopia is no different than the image of a Christian Paradise.
 
Humanity becomes a stand-in for God.
Uniformity is the same as saying absolute order – the leveling of possibilities to a singular absolutely certain probability.
Loss of God’s order is replaced by a human one, where all humans find their place within this Divine concept of “humanity”.
Everything that stands in the way of this absolute harmony is the evil Satanic.  

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PostSubject: 40 Tue May 26, 2015 9:40 am

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The relationship the modern mind has to language is the decisive factor of his subsequent Nihilism; his disconnect from reality, the world, and his alienation from himself, his past, his nature is only possible through his application of language.
For the Modern language is not a reference to reality, it is not a tool, an artistic form representing the world.
For the Modern language is simply a way of connecting to an other Modern - a subjective to subjective merging to construct a shared Subjective within which both can find comfort.
This is why quantities of subjectivities are a form of strengthening of the shared Subjective, the inter-subjective, or communal memetic, "real".
All inclusion, governed by the rules of reciprocity (Golden Rule = you do not disturb my delusion and I shall do the same for you), is the herd psychology finding shelter, in the multiplicity which can then exclude the world.

Connecting the noumenon to the phenomenon has been replaced with the need to connect the noumenon with an other noumenon.
Representing the world is transformed into representing, presenting, self to otherness.
The art of depiction, representation, is transformed into seducing, selling self, impressing.
Engaging, connecting, to the world using the medium of metaphor, words, art, is transformed into an obsession with connecting self with other.

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PostSubject: 41 Tue May 26, 2015 10:01 am

41

Social conventions, civility, morality, education, are all meant to preserve the sense of parity.
The confusion between knowing and understanding, and the easy access to data, and to narratives explaining their meaning, maintains the illusion of uniform potentials.
The Modern parrots information, most of the time unable to explain them, or offering a learned explanation, and believes he is part of a uniform humanity, having achieved the potential of an idealized, theoretical, human.
A shared knowledge base, interpreted by the experts who step in to conveniently translate any data which may prove socially disruptive, in socially acceptable ways, by covering up the essence of nature and diversity, also demands a common pool of acceptable ambitions.
The utility of the data is funnelled through socially acceptable applications.
What is not marketable to the masses is useless.

Civility and conventional modes of behaving is also meant to preserve the illusion of parity by restricting application of understanding to within what is called acceptable limits.
A shared behavioural standard harmonizes the superior with the inferior, since behaviour can be imitated, just as data can be regurgitated.
Training animals to behave human-like is no different than training/educating a Modern to limit his actions, his thinking his language use, his ambitions to within parameters that will include all as potential trainees.
Behavioural standards do more than inhibit the exposure of weakens to its own inferiority, it preserves and cultivates the illusion of genetic parity.
One is expected to treat the other with dignity, respect, no matter how absurd he might be.
One is also expected to contain his thinking, acting to within limits that will not hurt, insult, make someone else uncomfortable.
The weaker one begins to believe that this respect is due to his own qualities, and not because of this imposition of behavioural limits, which also include political-correctness.
In time the weaker ones demand to be taken seriously, to be heard, to be respected, and treated with dignity, believing he deserves this – the sense of entitlement.  
Having never experienced the viciousness of being exposed as a fool, as a weakling, as psychologically stunted, the Modern is captivated by arrogance founded on social conventions.  




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PostSubject: 42 Tue May 26, 2015 12:02 pm

42

Emotion is how a Modern gauges his effect, his utility, his value within the community of like-minded - the herd.
Emotion is what he manipulates and tries to trigger, with every word he uses - words evoking imagery, or feelings, emotions, that have not yet been rationalized.

Emotion is what he builds upon, and always returns to when faced with conflict, or a world indifferent to his emotions.
Emotion is his greatest tool, his biggest weapon, and his greatest vulnerability.
Every resistance to his emoting is judged on emotional grounds, explored for emotional weakness to exploit.
Emotional effect is how he determines his own successes and failures.  

Emotion is where the noetic refers back to, as if it were some phenomenon out there, independent from human brains.
Emotion is how he is made malleable, and how he remains a manimal.

Emotion stimulated by sensations; sensational, impressive, primal triggering mechanisms.
His arguments are always emotive, just as his motives.  
He declares himself complex, enlightened, yet he can be summed up when the directing emotion is discovered.  

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PostSubject: 43 Tue May 26, 2015 3:07 pm

43

When a particularly obtuse type of nihilist speaks of reality, of pragmatism, he means emotional.
His every concept must be connected to an emotional circumstance, brought down to an emotive level.
He is unable to understand what God, morality, human means, without an emotional connection.
He must mystify the words, so as to connect them to his emotions.  
He uses the terms "moral/immoral" as universal good/bad concepts, referring back to God/Satan dualism.
He demands a universal application for a human construct, after having dismissed the survival function which depends on the objective, and has no meaning without an objective.
He assumes that an act is, in and of itself, good or evil, without any reference to anything earthly, like a motive, a goal.
The reference would reduce the concepts to a reality from where these abstractions remain detached.
The only acceptable connection being back to the mind, and to emotion.  

Without a God how else can he find a Universal application for good/bad, the polar ends of his stunted mind.
He is obsessed with the concepts.
They are simple, clear, and literal, in his stunted mind.
The concepts of good/bad are pure noetic construct, abstractions of the highest degree – able to be applied mathematically, like one applies one and nil.
All actions are intrinsically good or evil, in his Christian brain.
No objective required…sort of like God.  

Intellectual discourse with him is an acceptance of his nonsensical premises, of either/or absolutes, which is a concession to begin with, and then endless rambling over a ridiculous presupposition.
It would be like debating a child as to whether Santa Claus can deliver presents to every boy and girl on Christmas, or how Santa determines which boy and girl has been good and which bad in the course of the preceding year.
Refusal to engage him on that level is taken as a victory, evidence of his formidable mind.
He is avoided like the intellectual plague that he is by everyone, including other Moderns.
 

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PostSubject: 44 Tue May 26, 2015 3:15 pm

44

For the typical Modern nihilist, human nature is incomprehensible.
It is why he refuses to accept its existence, as a behavioural pattern.

He not only uses this rejection as a way of avoiding being seen as what he is, but he also uses it to explain why he is obtuse when it comes to other people, and why they surprise and baffle him on a consistent basis.
If there is no other purpose to promote universal behavioural standards then this single one would be enough for the Modern:
With a universal social behavioural norm his obtuseness need not concern itself with the inexplicable.
He expects a particular behaviour, calling it civility, goodness, healthy, normal, and what exceeds this expectation is considered ill.
In the past it was called demonic, or evil.


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PostSubject: 45 Wed May 27, 2015 1:21 pm

45

There are two, general, types of Modern:

1- The one so simpleminded that he becomes ensconced within linguistic abstractions.
Literally understanding the words being used, and unable to think outside the dualistic premises inherent in human linguistics, as a reflection of human thinking.
The words, symbols, metaphors, acquired a literal substance, which immediately results in paradoxes, when this simple mind is forced to come into contact with the real world.

2- The other is the one whom, after detaching the word, referring to the abstraction, from the real world (noumenon detached from phenomenon), returns it back, but this time within human environments.
The noumenon detached, and instead of reattaching it to the phenomenon, the Modern reattaches it to the shared Subjectivity, which is the Meme.
A noumenon reconnected to a shared noumenon, or an abstraction attached to a shared, communal, abstraction.
If this shared abstraction has no reference outside their shared minds, then it indicated a shared solipsism, the Nihilistic meme.
In this case the modern is certain that it is dealing with the real world, when it has simply replaced its own subjectivity with a shared subjectivity.




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PostSubject: 46 Wed May 27, 2015 1:44 pm

46

The Modern is so entrapped in linguistics; so mesmerized by abstractions, and their magical efficacy, that when he speaks of a famous figure, such as Nietzsche, he cannot connect him to a past, in Heraclitus, and he certainly cannot go further and connect both Nietzsche and Heraclitus to reality; when he thinks of Rand he cannot connect her to Aristotle, or further back to Parmenides and his monism.
These minds are his only reference point.
Noumenon referring to noumenon, with no exploration of phenomenon; abstracting abstraction with no engagement of world as that which is outside human abstractions.

The Modern’s shallowness is proportional to his reference points.
He chooses to tackle a figure he believes is on his intellectual level, but dares not engage the one who stands behind him, and he most certainly never considers the world directly, for he lacks both the courage and the talent to find any patterns in it, on his own, and he certainly has no courage to come to personal conclusions of his own.
He is entrapped in inter-Subjectivity.
Consider the intimate reference point of the typical Hedonist.
He cannot even go further than his own mind/body, and the sensations they produce, to engage the world outside of their distracting force.
His skin and skull represent the limit of his comprehension.

The others, the more typical ones, choose to enter the skin and skull of another, preferably a sufficiently infamous figure to cause intimidation in anyone who questions their understanding, or thinks of challenging their understanding.




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PostSubject: 47 Thu May 28, 2015 1:16 pm

47

The average Modern, desperately has to believe that he is so complex, so mysterious that nobody can ever fathom who and what he is, or why he does what he does, so that even when he makes a stupid error in judgment this can be used to insinuate a profound objective.

The Modern wishes to disappear, and still be appreciated, for his whimsical nature
He wants to erase the apparent which he has no way of hiding, not even surgery, so as to invent himself, as if from scratch, and then later reinvent himself anew.
So, of course he would deny the relevance of appearances and how this exposes your past.
And of course his simplicity of mind can be hidden, because he thinks, you cannot see into his skull as you can see his body, right?

But he fails to understand that you can peer into an other's mind.
Every choice made, every option taken, every ideal valued is an exposition of mind.
You cannot just declare yourself genius when everything you've done, said, admired, speaks against this declaration.
Changing your mind continuously, other then the feminine qualities it reveal;s, does not indicate open-mindedness and a willingness to accept error, it also indicates poor judgment, a simplistic reasoning, which when coupled with other choices exposes the individual to an other.
The Modern cannot hide behind words to convincing others like him of something it is not.
You cannot levitate just because you say so, you believe it with a passion, and you've convinced others that you can.

This is the "Might is Right"delusion.
The modern can believe something with all his might, the world does not give a shit.

Would you trust someone who has a history of making the most stupidest mistakes?
He might admit he has made many stupid mistakes and claim that he has changed but what does precedent (past) say about him?
He will claim that you cannot objectively judge him, but you can, and all do - some more accurately, some less so.

What, for example, does it say about someone if in his history, after adolescence, he was convinced of the most absurd ideal?
Does it expose a tendency to emote, to surrender to desire?
Does it expose a gullible mind, and a poor judgment?

What does it say about someone who has been stuck under another man's shadow for decades?
Normal when you are young and looking for mentors, and heroes, but after thirty?
What does it say about another's mind when it has been convinced by its own word-game, and does not feel the bittiest degree of shame to repeat the absurdities it does?
What does it say about it that it simply changes the sequence of time, represented by words, and then declares itself a philosopher?
What does it say about its mind that it has tricked itself with the most infantile words-games?
Would you not seek and find some other boyish aspect of its life, its psychology, through its actions, to solidify the judgment about such a mind?



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PostSubject: 48 Fri May 29, 2015 11:16 am

48

Another delusion being taken as self-evident amongst Moderns is this idea that nothing general can be said about humans, as there is no human nature, and so a special branch of philosophy has to be invented for every individual, otherwise it is all nonsense.
No category applies to the Modern, according to him.  
So desperate the Modern is to not be seen, to not be judged, by a hypothetical more aware mind, that he must deny all human commonality if it is not based on the immediate, the social: meme.
This is why the concept “human” has become a mystical concept – pure abstraction.
Genes are simply irrelevant.
They determine nothing, making each individual a self-referential, unit, of unique complexity, which nobody can ever decipher.

The idea is comforting, and useful as an escape tool, an excuse, to such a degree that it has become a staple in Nihilistic delusions.  
To truly understand the individual, according to Moderns, you must ask them, and they will declare what they are and what they think and why they think it.
It is the "I am what I say I am", and without an absolute authority, there is nobody that can disprove it – a "prove a negative" taunt.
It is why they project words into the other's mouth, to lower the other down to their level.
Philosophy, psychology, become non-applicable to them, though they often use it for their own evaluations, and for display.  
They have imagined themselves outside the species, outside behaviour, and have become pure noumenon: each individual an idea(l), defining itself – the essence of Modern pseudo-individuality, and democracy.
"I am what I say I am" and nobody can tell me otherwise.

This is what lies at the very heart of the noumenon/phenomenon detachment: the ideal/real divide – the word/world detachment.

It is why they brag, so easily, they declare, and then say no more, they deny, and offer no reasons, they display, using words, always using words to manipulate, as if success using words changes the real about them.
They do not realize that their actions betray them, making their words sound hollow, and them look ridiculous.
They do not realize that the data they are producing is not limited to what is coming from their mouth, and that, in fact, the words they use are the least relevant when judging them.
They do not realize that it is precisely this denial which makes them all the more transparent.
But even here, in the usage of word, the method, the quality, the structure of syntax; the meanings trying to be proposed, all participate in how the other evaluates them.
Not only what they say but every single detail of activity is part of how they reveal who they truly are.  
Not so complex and mysterious, after all.
Most of it happens on an intuitive level, and why women are masters at it.  



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PostSubject: Re: Nihilism: Signs & Symptoms Tue Jun 09, 2015 5:38 pm

49

The timeless words of a real philosopher...


Schopenhauer, Arhtur wrote:
Thus a man who thinks for himself only subsequently becomes acquainted with the authorities for his opinions when they serve merely to confirm him therein and to encourage him.
The book-philosopher, on the other hand, starts from those authorities in that he constructs for himself an entire system from the opinions of others which he has collected in the course of his reading.


Modern schools are full of philosophy students but few philosophers.
The subject of philosophy is the world, but for them the subject of philosophy is philosophy itself.
When they speak of "serious" and/or "stringent" philosophy they mean to remain disciplined to the concepts and jargon of another mind, which they have learned to quote verbatim, even using the terms in the same way the master uses them.
They may not understand the concepts, but they can repeat them precisely.

Evidence of their parroting, and non understanding is found in their inability to express the same concepts using their own words, or in relation to an others positions, because true understanding of a concept is discipled in the ability to say the same thing using different words, different metaphors, symbols, and similes; the ability to express the same concept using your own words.
Because the world is the subject being explored and words are tools to refer to it.

The Modern being simple and dumb, but pretentious and arrogant enough to not be disciplined by the risk of being exposed, can only regurgitate the concept in the exact same way he learned it - because it was not his own, and it still remains alien to him.
The mentor, the teacher, is the proxy which he defers and refers to, stringently remaining true to the words as they were taught to him.
He cannot divert from the text, because he has not made the concept his own. He repeats it, to press, to intimidate, to pretend, knowing that few will challenge him on it, and fewer will have the patience to go through the source material and find out how much of a hypocrite he truly is.


Schopenhauer, Arthur wrote:
Those who have spent their lives reading and have drawn their wisdom from books resemble men who have acquired precise information about a country from many descriptions of travel. They are able to give much information about things, but at bottom they have really no coherent, clear, and thorough knowledge of the nature of the country.

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PostSubject: Re: Nihilism: Signs & Symptoms Sat Jun 13, 2015 10:25 pm

50


When the honest man speaks of reality he speaks of the sum of all (inter)actions independent of all subjective interpretations of them, and evaluated by the quantity and quality of sensual references points each interpretation has with the world being interpreted.

When a Modern, and a Nihilists speaks of reality he either dismisses it as a fiction, or he speaks of the sum of all subjective interpretations of shared interpretations.
On the off chance that he dares to approach the world outside these shared interpretation, it is always via a proxy which he has evaluated as being interpreted in interpreting the world honestly - the motive of the proxy is rarely questioned particularly when it offers data and analysis which are always positive: remaining hopeful (full of potential interventions to be corrected), and neutral, if not flattering.

So, for the modern the world, if he admits that there is one outside human minds, is to be dealt with only via a proxy.
Philosophy discussing philosophy; art discussing art; words referring to other words, never connecting to anything perceptible; an (inter)action.

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PostSubject: Re: Nihilism: Signs & Symptoms Thu Jun 18, 2015 3:44 pm

Either/Or, in the absolutist paradigm means if nothing "absolute" can be proven, then all is equally inferior.
The Hierarchy is avoided in the absence of an absolute authority.
The tragedy of determinism of an inheritance one cannot change but only endure, mask, compensate for, can no longer find relief in a coming after-life, which erases it all as if it were nothing but a test, so now it finds relief in the absence itself, in the negative - If there is no omniscience then gradation of consciousness is irrelevant; if there is no omnipotence then degrees of power is inconsequential, the modern tells himself.
If you cannot be God then you must be only human.

The fluidity of a standard against which all perspectives stand dependent is incomprehensible,; the idea of an indifferent world, is terrifying.

Either the absolute (God, order, quanta, thing, substance, one) is in the behind, the Creator, Primal One, manifesting in multiplicity (the illusion of existence), or it stands as a coming end, an immanent Being.
The in-between phase, of existing, becoming, is remedied, explained, rationalized...it is known in reflection upon this God of the past or of the coming future.
In this age of Modernity, Nihilism has become "progressive" - this is the essence of secular humanism, and Marxism, and Transhumanism.
Not a Being, commanding from behind, underneath, beyond, but a Being yet to be, inspiring, urging is to reach, to Become, to attain its end - Paradise is now Utopia.
The in-between is the illusion, the necessary stage, what has to occur, has to be endured, paid, for the rewards to matter.

Masculine/Feminine Nihilism has been defined in accordance to these binary psychological tendencies, corresponding to sexual perspectives, a intuitive relating, to life and existence, our of which life emerges.

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PostSubject: Re: Nihilism: Signs & Symptoms Thu Jun 18, 2015 8:37 pm

The Modern could never understand a standard not attached to a will, to an order, to a consciousness.
In the "reality" of inter-subjectivity the "I say so, He says so, We say so" echoes the "Might is Right".

Subjectivity means someone says so, because there is no standard of evaluating what is more probable outside a human subjective opinion. No outside the mind method...no objective world against which all subjective opinions can be evaluated.

Therefore if the institution, such as the Catholic Church says  that God exists, and the majority are integrated into this belief, then God does indeed exist: Might is right....subjectivity of "I say so" translating into "We say so".
And if against this shared subjective view a Bruno says "Mmmm, excuse me....I don't think God exists" then they burn him, because the "We so so" outweigh the "He said so" since all is subjective and nobody can find an objective way of determining who is more probably correct - politics.
And if Galileo says "No the world is not the centre of the cosmos" it is because "He said so" and that contradicts "God's words", His "I say so".

We're coming close to chimpanzee territory now....because without God who will be the "I say so" everyone agrees with, or submits to?
Again...for these retards, there is no standard outside ALL subjective views to determine what is more, and what is less, probably so.
All is subjective, so all is determined by "I say so" or as it first began "The Word of God".

The Modern retard needs someone to tell him what to think.
To every opinion he asks: "Who says so?"
not a comparison to his own experiences of the world, but always in reference to another subjective opinion.

Is it a sanctioned authority, a God, a famous respected somebody, like a movie star, or an infamous guru with a huge following of imbeciles, or a nobody?
Has he the authority to speak on behalf of them all?
Has he the right to speak his mind, outside another subjective opinion, or contrary to the shared "We say so"?

Who has the "might" to determine what is "right"?
The majority....not the king, not the king of kings, no, nowadays it is the majority.
They have the quantity, the might...and there is no quality that can outweigh it.

In the past who could doubt that if the "expert" said that that strange spinster with the cats, living in a shack by the river, was a witch, then she was, most probably, a witch.
He even had tests to determine what a witch is, and how to recognize one.

A retard thinks..."Is it better to be a retard, ro smart?"
It has no way to decide what is better....
No God to tell him...
the world is kept from making his stupidity pay the price, so he wonders if there is any way to decide what is better and what is worse: stupidity or intelligence.
Either/or.
Is it better to be crippled or able bodied?
No God....who can say.

With God dead, his good/bad decrees hover up there...as it were.
Who can give meaning to these words now?
No god...no world outside subjective perspectives...so we have reached an impasse.
A very satisfying impasse.
with no way to decide what is more probable than not, and no God to declare it as Truth, all is equally ignorant....all equally retarded.
The retard finds salvation.
He's disappeared in a uniformity of stupidity...nothing to be ashamed of, nobody to call him sinner.




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PostSubject: Re: Nihilism: Signs & Symptoms Tue Jun 23, 2015 11:50 am

Outcrops of Modern degradation...

Might is Right is rooted in Nihilistic subjectivity in that it implies that whomever has the power is automatically correct about everything he says and does.
The "I say so" of subjectivity, going back to the "Word of the ONE God"
In other words, his subjectivity overrides all others.
A reversal.


The objectivist, the Pagan realist, in touch with reality, places the standard of determining power outside himself.
He who is most correct, most right, about the world, or about a particular situation, gains the advantage, which is called power.



The Modern mistakes the interactivity of a phenomenon for an attribute, independent from it.
He presumes that all traits, characteristics, are add-ons to a secret hidden thing - a unity, a one.

A planet's mass, (inter)acting with a satellite's mass is something the planet does to the satellite.
The pattern planet is acting upon the pattern satellite, not that the planet's pattern is this acting with the satellite's pattern also acting, and so (inter)acting.
The acting is other than the pattern, not the acting IS the pattern.
The act is something other than the being, the presence.
This, in his mind, holds true for all appearances...which are superficial, meaning they are shallow representations of a deeper truth, a hidden core being, an immutable spirit.
Therefore all (inter)actions, all change, is illusionary, a game.
The kosmos is an immutable thing, a one, a Being.

Not that the appearance, the presence, IS the manifestation of the past/nature, but that the past happened to the present.
The present being the passive, static, thing, which is affected by the past, or by all other presences.
Need/suffering happens to the individual; time/change happens to the individual; flow happens to the particle, the thing; appearance is added to the phenomenon.
 
Consequently, for the Modern need/suffering are not the experience of existing, but something that the individual is forced to endure, implying that an existence minus need/suffering is a desirable ideal: paradise translated as utopia.
They are not interpretation of the individual awakening to his own existence, but traits independent from this existence, forced upon him, by some evil entity, or the product of this spirit's ignorance, sinfulness - salvation in gnosis (education), enlightenment.
In other words, there is a hidden core, a thing-in-itself which suffers, and acts, but is independent from this suffering and acting.


The Pagan knows that need/suffering IS the experience of his (inter)acting, and his (inter)acting is his existing.


The Modern always places the plan, his own objective outside his judgement.
for him the absolute is out there awaiting discovery, or the ideal is already decided and awaiting for him to find it, somewhere out there.
He makes of himself the priest, speaking on behalf of an absolute all will eventually discover for themselves. The Modern hides himself in fake humility, claiming only that he is the gifted one who has peered into the Godhead, and is now offering its message.
He is a coward trying to pretend he is only speaking on behalf of a truth he has no participation in constructing and maintaining.


For the Pagan the ideal is his own projection, and he says so openly.
He calls his own, to share, or who do share, in his projection and in his evaluation that it is a desirable objective.
The Pagan is honest about his motives, and does not mask them in priestly declaration of universal truths, and cosmic absolutes.
For the Pagan the absolute is what is absent, and he is the creator of all absolutes, each with its own agenda and its own collateral effects.



The Modern thinks in absolutes which only exist in his own mind.
All is, after all, subjective.
His nouemna ARE the cosmic absolute, and his brain is this absolute's conduit.
He is the priestly brain acting as means for a Divine power to appear. He is one of the chosen.
In his either/or universe the absolute either can only be replaced with an absolute or, where both either & or are abstractions detached from reality, or subjective.
Therefore, for him, all opinions are words, declarations, which only acquire value through popularity, or multiplicity, or numbers.
Numbers (symbolic values) are his only method of deciding what is superior and what is inferior.


The Pagan decides inferior/superior based on pragmatic application, and if this is not possible, through the quality of reference points his abstractions have to what is perceived, as phenomenon; to what appears.
By the quality of the arguments and the evidence, and not only the quantity.  



For the Modern the past is what happens to this spirit, implying a pure soul made evil, soiled, by existing.
What diverts form his ideal is ill. He always asks: "What happened to you?"


The Pagan does not separate the past/nature from the presence, the appearance.

To the Modern's question "What happened to you?"  he replies "I happened."
There is no "you" independent from happening.
The happening IS you.
The acting IS you.
There is no positive/negative relating, there IS relating, and it is positive/negative in relation to the ones participating, if they be conscious of this relating.
Every trait, observed/interpreted, by another IS you being interpreted, and in the interpretation lost.
All speak but not all speak clearly and wisely - all interpret, observe but not with the same clarity and sophistication.
All exist but not all are equal in existing.
All are ignorant and weak, but not to the same degree.
All are born, but not with the same potentials.

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PostSubject: Re: Nihilism: Signs & Symptoms Wed Jun 24, 2015 12:47 pm

We begin from the phenomenon, the symptom, evaluating its appearance in all its variants separately and then connecting them, if possible, with a shared pattern.
We do the same in relation to being(s), as it relates to Being, beginning with the being of life, consciousness of Being, and then moving towards Being that precedes this emergence of consciousness, as self-consciousness proceeds from consciousness. and consciousness proceeds from existence, or Becoming, (inter)acting.

An evaluation of language must follow, as the logos, the reason explaining, understanding, how the symptom expresses a particular state of being, in relation to Being.

The symptom is apparent, it appears, in others.
It is accessible to all, in all its forms.
It appears as an opinion, a world-view, a presupposition in relation to Becoming.
It is an expression of mind in relation to world (noumenon relating to phenomena); a symptom requiring a diagnosis.
As all appearance sit is a manifestation of a past (nature) - the end result, the pinnacle, of a causal chain, just as nature is the word used to represent the sum of all preceding nurturing, or with regards to Becoming (Flux) outside being (life, self-ordering), the sum of all (inter)actions manifesting as presence.
Our work, out diagnosis, will be an uncovering, of this past, connecting the causal chain, finding patterns that lead to out understanding.

The diagnosis might be in error but the symptoms are apparent.
For the diagnosis to be accurate, or more probable, it must gather these symptoms under a common pattern and then connect it with other patterns not immediately relating to the apparent.


In this case, the symptoms have been connected to the pattern, the psychological disposition, expressed memetically, of Nihilism, the idea(l), and so are given the expression of "Signs & Symbols of Nihilism".  
To evaluate the probability of accuracy we must then proceed to define the Nihilism we speak of, before we analyze how the symptoms connect and are manifestations of this Idea(l).    
We have determined that the common usage of the conception "nihilism", its historical usage, is an inversion, and we've explained this inversion as rooted in the very essence of Nihilism which is to invert, to negate the real, the world.
The historical definition of nil, the negative, of world, is in relation to the human constructs of morality, meaning, purpose, which find no reference outside human brains.
This sets up the conflict between subjective (noumenon) and objective (phenomenon) which is the essence of Nihilism, as the negation of the real, and its description of ti as negative: lacking human morality, meaning, purpose.
We've described world as the positive, and its lacking human concepts being presented as necessary for this positive to be accepted as such is a symptom of the psychology of Nihilism.
World precedes life, and it lacks meaning, purpose, morality, but this lack results in the emergence of life that eventually creates these concepts as necessary to its continuance.
This implies a conflict between beings and Becoming, or between noumenon/phenomenon, or subjective/objective.
A conflict the Greeks called agon, and experience by an emergent consciousness as need/suffering.  
To use another metaphor, it is the conflict between a Fluctuating, entropic world, conflicting with an ordering, becoming organism, awakening to the world (consciousness) and to itself within the world (self-consciousness) - a conflict best reflected as the separation of ideal from real, or logos and existing, or intuition and counter-intuition resulting in mythology, mysticism, and Art, language (logos) being an art-form, a representational expression of nous in harmony with world or in conflict with it.

With Nihilism the fluidity, of phenomenon, is negated noetically with the symbol, the static representational form, acquiring its height in the abstracting language of numbers and geometric shapes.
The word, and its Religious constructs in Abrahamic religions, becomes the negating negative, the "positive" human concept, which was missing but now is found hidden or in the beyond, in the unreal.
God is the hidden word that gives meaning to what is meaningless and purpose to that with no telos, and morality to the amoral, the indifference of world.
This new definition, inverting the real with an ideal, is what continues to produce paradoxes, and these conflicting value-judgments with no reference point - pure noetic conflicts with no standard outside of them to decide.
The value of this conflict is to offer hope, as with the conflict, something becoming war and other times remaining on the level of dialogue, battle of words, over words, excludes the world lacking purpose, meaning, morality, and creates a noetic space, a Nihilistic paradigm with dueling dualistic poles, determined by the binary way the human brain works - a binary method based on simple cellular on/off processes - diastole/systole.
Some other expression of this binary paradigm are found in the scientific negative/positive, BigBang/BigCrunch, or in the religious God/Satan, Good/Evil, and the political Right/Left, Free/Unfree, Communism/Capitalism..



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PostSubject: Re: Nihilism: Signs & Symptoms Wed Jun 24, 2015 1:58 pm

The Nihilistic inversion follows two directions, has two expressions, in relation to subjective/objective, I/other.

The first is in relation to world, the real, and its imposition of the idea(l), as a literal replacement of the real; the word replacing the act, the (inter)activity, the noumnon overriding the phenomenon, the static representation replacing the fluctuating apparent.
Already explored above.

The second is in relation to self, and its placement at the ambiguous "center" of a presumed whole, making man the measure of all things.
Man, as thing, represents the standard by which all things are evaluated.
The inter-subjective solipsistic self-referential world of man. The concept "world" is now elusively taken over by the concept man, through the idea()l) of "self".
Self is the "known" the absolute point of departure.
It's past can be negated, forgotten, projecting self only towards future, as a Becoming with a definite point of Being.

With "self" as the absolute one, the beginning, the past in inconsequential,. Self emerges as effect with no cause, and the future is the possible, the choices, opening up to this self with nothing to inhibit it, as the determining past/nature has been negated.
Self as human, as being with logos makes of logos, the word, the starting point...First comes the word, later to be replaced by the number (1)...
Man as the absolute Being, the one, the unity, with no cause and only effect - man as self-referential, self-creating.
Man replaces God, as the internal absolute, no longer requiring an external foundation.
Identity becomes a product of human choices, whims, fashions, and the only restriction is what preserves the illusion of the idea(l)from facing the real.
Man, suing words, declares himself to be whatever he wishes to be, if it does not affect the identity of the other.
A shared Nihilistic meme, with the internal freedom to detach, noetically, from past/nature, or the world.
Mass madness, schizophrenia, because the genes,a s the carriers of past, cannot be dismissed, but only repressed, corrected, forgotten and denied.
The Last Man stands as the man with no heritage, nothing inherited worth keeping, or selectively sampled - the sampling man, fragmented man.




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PostSubject: Re: Nihilism: Signs & Symptoms Wed Jun 24, 2015 4:27 pm

An unexceptional consequence of the previous is that the individual assumes that all opinions concerning reality are self-serving. That the one proposing a position as superior to that of another is either channeling a external consciousness or is simply presenting a world of his liking, one that benefits him.
The conflicting views are conflicting self-interests (politics), or subjectivities with no external authority to declare one the victor over the other. The objective world already dismissed as n on-existent or only applicable when human nature is not involve - outside the human inter-subjective realm.
With the natural world excluded the dialogue, the conflict of word, becomes one of conflicting political views, within the environment of polis, the manmade world within cocooned subjectivities.

The modern can only deal with real as a rational willful act.
The idea of an indifferent (inter)acting, tending towards chaos, reality, is terrifying to him.

With no natural selection memetic selection takes on the form of debate, and seducing using rhetoric, to gain the numbers.
Convincing as many subjectivite minds to your self-interests, your perspective, validates it as "superior".
The possibility that an opinion may conflict with the opinion holder's self-interests is foreign to the Modern.
Subjectivity  made invulnerable to culling results in a subjectivity unconcerned about anything outside its premises, or with anything that cannot intervene upon its self-referential, self-serving abstractions.
This eliminates from the realm of relevance everything outside the premises of the polis, the inter-subjective realm of cooperative unities - the political realm of competing ideals.

With the natural world, the past, excluded and reality beyond the borders to human will, the city's edge, the rules of competing change.
creativity, in offering the masses a seductive idea(l) becomes a validation of self within the polis - within the SuperOrganism.
The external world is inconsequential because it is now dealt with through the cooperative unity, indirectly, and never personally.
Philosophy is reduced to political-philosophy, and only deals with reality as it applies within the human constructs, and through human abstractions, usually behind authorities, experts, popular idols.
Describing the world no longer means describing what is indifferent to human subjective interpretations of it, but is now a description of an internal reality, dealing with internal human (inter)actions.

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PostSubject: Re: Nihilism: Signs & Symptoms Wed Jun 24, 2015 5:45 pm

Different standards for measuring ideals determine the variety and direction the ideals will take.

Using quantity, or inter-subjective popularity, or social utility, as your standard, will direct the multiplicity of ideals and how they are evaluated...and if this inter-subjectivity is self-referential and Nihilistic, in that it denies an objective reality and denounces the past/nature as inapplicable, then the multiplicity of ideals will only be limited by the the Golden Rule, preserving the other's "right" to live in his own subjective world, and the limits determined in the past/nature, containing the quality of creativity and of imagination.

Among those who use an external, to their preferences, their subjectivity, standards for evaluating an ideal, the world's patterns, related to by the individual's organic hierarchies, his/her psychology, will determine which ideals will be chosen as the guiding principle of their choices.

Each ideal will have an immediate affect in the one striving towards it, and the one on that path, if (s)he be honest and not a hypocritical coward, will measure himself against his progress towards it.

How connected to reality the ideal is will decide how in harmony the individual inspired by the ideal will feel.
A Nihilistic ideal will burden the individual with the necessity of an internal separation between mind/body; a schism, where innate drives are repressed and pure abstracted noetic ideals are idolized, creating an internal conflict, a dis-harmony.
This dis-harmony may produce neurosis, be expressed in dreams in sexual fetishism, sexual dysfunction, paraphilia, obesity, addiction to mind-numbing ideals and chemicals, escapism and so on.
The natural, denied, must be put to sleep for the noetic to continue living its self-referential abstraction, its delusion, but it canto be killed.
The past, as experiences/memories, are stored in the DNA...they are the organism itself, and only the mind, using words, can hope to detach itself from this determined inheritance.



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PostSubject: Re: Nihilism: Signs & Symptoms Sat Jun 27, 2015 7:36 pm

51
Inversion of nihilism: over-complicating the simple, and over-simplifying the complex.
When Nihilism morphed from its religious form to its Modern, secular, form, as any virus would, it retained many of its past structures, metaphors, methods, altering them only symbolically, changing the words they are expressed through.

For instance, when Marxism took over from Judeo-Christianity, it maintained the holy mysticism, the monistic hierarchy, and the propaganda, the linguistic imagery for passing on its message to the masses it infected.
Convoluting the simplicity of what is being proposed, with jargon, referring and deferring, to the point where if the participants lack the knowledge they can be dismissed as not worth listening to, the usage of flesh and blood idols, as if they had been sanctified by some god, turned into political saints whose mere naming would suffice to imply a point the speaker cannot clarify himself, obfuscation, avoiding clarification, trying to make what is being proposed appear so complex only the chosen, indoctrinated, and trained in the scripture, and part of the holy family tree, can dare to intrude upon.
The concepts are not complex, but trying to keep track of the noetic-strings connecting one definition, with another, a response to it; who said what about who, and what another responded, is the "complexity".
At its base this type of "philosophy" is gossip, remaining completely abstract, never connecting the noumena it is linking together into a webbing, to the real, not because it can and refuses to, but because it cannot, being involved in pure noetic discourse, pure Nihilistic word-games, with no reference to the world outside human contrivances.

If you listen to Communists speak it would seem like they were speaking about something profound, deep, intricate, when it has no more intricacy than Christian rituals, and chants.
Keeping track of the saintly interpretation of the shared Idea(l), it being nihilistic, is the only thing complex here.
You would have to study for a long period to grasp what each idol represented within the internet of Nihilism, and how each one participated within the noetic solar-system with the bright sun, in the middle, being the Nil, the life-negating energy of eros/thymos – the passion of construction/destruction.
The web of connections are exclusively noetic, never approaching the phenomenon directly.
An inter-subjective matrix of nouemna, words, definitions, redirecting back to other noumena, other abstractions, some stronger, hubs, from which more connections emerge, attaching to a nexus; the world itself skirted around, knitting a cover to enclose it and never touch it.
The inter-subjective cocoon is a shell hovering around the real, avoiding contact with it, because if it would come into contact with it the Nihilistic shell would shatter, like an empty rotting egg of idea(l)s with no substance, no appearance outside the human SuperOrganic world.

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