Regimes of Humanism, Regimes of Individuality
Primeval passion, the sphere of Interests. The phrase “the passions of the tide” means that the tides take no action. Action is the mixture of the soul and the body. The popular or general opinion, in its frenzied inexactitude, doesn’t often enough distinguish action from mere movement. Napoleon sits on his horse, perhaps he unscabbars his long arched sword and thereby produces a semaphore. Perhaps Napoleon never fought at all in hand to hand battle or duel. Perhaps he never had a physical fight of any kind. What is an action? What is a deed? Because the human being lives in the storms of (truth as) correctness (this should not be confused, and by no means identified simply, with the temporally local phenomena of "political correctness"), it lives in a chain of thousands of years of overlapping thinking. Ideas of the dead, not only dead humans, but of dead circumstances and landmasses perhaps exerting their telluric forces, constantly overwhelm philosophical interests. The philosophical interest is truth. Yet, what does it mean that truth has become an interest, that reason has become a passion? The legal system of most countries retain the philosophic meaning of action, as in the phrase “Accessory after the fact.” Action is the older sense of the word fact. A legal fact, to be determined by a jury, as a non-scientific matter, as something which is not a matter of the science of law, involves asking how the mind links to what is done. A treacherous Borgias prince gives his guest a poisoned chalice. The unjust act (unjust fact) is made possible because of his knowing that it is poisoned. Implying that the significance or "relevancy" is woven into the mere material motion. A woman, according to the contemporary vision out of the mere social mass of the society, perhaps becomes “politicized” when she has a child because she must see to the interest of the “future” which has the business of being a danger for her own. But, on the other hand, the essence of man as man is supposedly reason which finds its right environing in the political world which makes freedom form necessity possible and so thought possible in idleness which is the aim of the highest human essence. Thus freedom from the labor demanded by a lack of mastery of the environment. Yet, reason is only availability of the intuited essences; in simpler terms it is what speech does in allowing one to speak about. Perhaps then man is the being with the interest of being the “head of a household” and controlling the “purse strings” and protecting what is his? The so-called thumos type or the object of the studies of Fukuyama in exact social science study. The question of the countries holding their own among the other countries is analogous to that of the question of the political man with his badges and money, his demand for pride or superiority, and, on the other side, the philosopher with his reason and his significance or truth and his claim to the superiority of truth and god or "rationality" as the Atheist god, to contest.
Movement of the individual in the conventions of the current centuries.
The pathos of a “theory” of life (anti-dating Nietzsche) judges by moments of a lived-experience that takes its form in the drama of the individual. This is then the measure of the being, this and this happened and it was worth experiencing and these experiences go on throughout life and thus life is significant. Such mere “subjective” individualism must have a god to protect it, a god of reason such as that that came to light in the French Revolution (the struggle of the amour soi to assert itself as amour propre must find some tribunal to save off the mere reversion to barbarism, not to say the strange and problematic "state of nature"). If this God were summed in a word he would be “Equality” (thus the Truth of the Hegelian Absolute is averred in the human heart, and a rejection of simple Christianity (rather than its developed forms which stray from th mere "to the world what is the worlds, to me what is mine": ergo, the "aristocracy of nature" is evaded, of the judgement at death and not in this world of the personalities in their inner significance as spirits] is effected on some views). All are equal, later it becomes necessary to notice the principle of Equality, as the Truth of the world which if it is obeyed will draw mankind to bliss, is not so easily “worked pure” by the precedents of the jurists and the people in their Natural Right as what is Essential (e.g., the gay marriage issue) over the course of a century and many revolutions. The principle or God, which is eternal, which reason finds, must guard the mere living beings with their Erlebnis (because of the threat of barbarism). Thereby Nietsche would be totally bastardized and made to agree with the accidental grotesque world of concessions to reality (because in Nietzsche "Life" has a principle within it that decides on what is deed or significant as what is "life-giving lie").
Humanism: To make Reason God. Reason, what grasps the principle around which a discipline is founded and sustained. For instance, health makes the establishment of a diploma in medicine and research into what restores health significant or meaningful. Health itself is only available to reason as a principle. The means to health refer back to health, to the principle. But, health is only what is grasped as health rather than illness by the human “subject” with its so-called reason or ability to hold “abstractions” before itself in the soul, or the higher part of the soul. Then Equality is supposed to be to the whole, to all that exists, what health is to the body and reason comes to hold sway as a God. It degenerates so far as the principle undergoes the pathos of its continual catharsis and reemergence. In the sacrifice of one estimation of its predicated essence to another, in the burning of what one worships and the worshiping of what one had formerly burned. For example that American Southerners burned Integration, but now more and more worship it amidst various still visible resistances.
Humanism: That decisions over fate are moved from the natural to the deliberate. So that all people from one country, because they speak one language, have numerous things in common, but that among them some will show inclination to work with mechanical things and go into a training in waste management, through an inner inclination. That inner inclinations be viewed as the most important thing. That all financial barriers, that a child with an inclination would be prevented from following it because the family needs them to earn a wage, are to be overcome.
Humanism: The reorganization of all human achievement which gives the Deed or the Action a new significance. The greatest deed, to become an Individual. Thus the inner wellspring of mere motion, the “motive”, is the “Individualized” soul.
On the other hand this Humanism is the shadow of a radical materialism in the form of Science or the sciences. “An elite is tempted by Russian neo-Marxism not so much because of its humanitarian gospel as because of its vision of a totalitarian civilization linked to the cosmic powers of matter.” The sacrifice of beings in the Russian Futurism and the subject matter of Boris Groys, the downgoing of the sun, and the nihilism which resets in order to build from a black null. The well-known Nazi “mysticism” which is really a “cosmic power” cult of "planetary criminals." The liberalism which flattens this and comes to speak of “consciousness” as an effective experimentally available limit state of material. Thus the deification of the essence of Reason as sheer availability. The human become the being that has for its specific differentia Availability (or presence).
The Individual: That which is isolated by the economic machine and forced into universal gladiatorial contests of the most vulgar kind. The removal of the human being as a reasonable being under a principle which is the path to bliss or “happiness,” to what is the same as health to the whole.
The Individual: The inner being without a soul, which is now the subject and not the possessor of the “knowledge as power.” Originally, the “knowledge as power” was a force against the environment of an animal gifted with reason. But, when the animal became a Material “consciousness” (no longer seriously recognizing a distinction between environment or surrounding world and itself) the “knowledge as power” was turned against it and began to menace it.
The Individual: According to the Contract Theory notion an entity called a “rights bearing Individual” replaced the subject who was a duty bound possession of a king. When this notion became absurd to the rising middle classes, and it was asked, can the king of France sell one of his subjects to the King of England, the new regime was brought in. Undeveloped in America, with only Empirical institution, and more thoughtfully in France, with a Civic Religion of Equality (and Atheistic "rationality"). But, in what does the change actually consist? In effect the American has the duty to follow the laws. Thus duty still exists. The office of the Right bearer, is that of Law Obeyer. Long consideration produces the conviction that the Social Contract so-called Legal Fiction is much less radical than it presents itself. True, the Individual is supposed to live in Society and so in the gladiatorial contest where it is an isolate being and not part of a civic culture. And yet the civic culture goes on being imposed, but simply without an explicit admission of its obligating title. Thus a certain destructive clash exists between the State as referee over the gladiatorial world, and the Civic Culture imposition.
In going over these subject matters continually the “guiding aim” is to draw the whole into view as the rule of the past that lives on so as to remove the comfortable relaxation in what is already decided and effective everywhere. Only then can we begin to ask why Reason itself must become not “consciousness”, but rather being. And just how our leading question will unfold: Is the genetic power of the Phenomenology which still speaks from the Essence of Availability set aside in the “guiding aim” of the Truth of Being?
Again, as the Methodos thinks, it comes to ask more profoundly about the “Truth of Being” in its founding. How can anything be founded that is not subject to the Metaphysics of Presence at all? Even Heidegger. Someone who has a possibility, someone who knows what to do with a shoelace, because they are that kind of being, already has, say, the standing future of tying a shoe. The Megarians make this sharper by pointing, ultimately, to the claim to an essential difference in this. Because accidents might prevent someone with a skill to carry it out in action and complete it perfectly in its end. A drunken contractor may fail to make of his raw materials the two by fours he needs. The failure to fabricate what is needed for the building could happen for n number of accidental reasons. Thus the ground of the energia, that place form which the standing possibilities come forward, is set over and against the supposed accidents. Yet, common sense sees the reliability of numerous skills in their possibility. In considering this as a field of competency of thinking that has come to pervade the human being as a correctness can we ever not treat our thinking as the actualizing or the deed of grasping what is available in order to decompose the mystery of dunamis and energia, of the coming to be of the possibility and the actus purus? In such reflections that go more closely to the base of the being question, is there supposed to be a moment when the End of Metaphysics is already overcome, when the leap to the another beginning is not present in the availability of the research? We must consider this again more accurately in what follows, out of Husserl and (Phenomenological) Consciousness (of the “encounter”) question [keeping in mind that Phenomenological consciousness has nothing to do with experimentally efficacious consciousness under a Liberalist Materialism of the so-called sciences].