Monday, February 10, 2020



The Cosmetic Separation of the World-View from the Political Postulate of a World Formulation in Existence 

 
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The world of politics or emotional claques of opponents, not to say enemies, is thought as locked into a logos-guided order of Liberal Democracy, understood as rulership by the best citizens authorized by all or most citizens likely, but necessarily, by election contest and public discussion. So far as public discussion becomes explicitly emotional or political it becomes an emasculated or philistine debate of egoistic representatives of factions and their interests under the word of Hobbes: as oft as reason is against man man is against reason. So far as the system of deliberative rationalism approximates to politics or gladiatorial battles of emotion or interest Democracy becomes rule of mob groups. The issue then is essentially the conception of Democracy as rule of the best as a postulate of a foundation in order understood as the basis for various world-views in a pluralised superstructure. The notion that the world views, whether Catholic or Populist or Comunist and so forth, can stand on the base of the logos-decision about  a State or an Administration defensive of a region of social being thought as superior and higher than the base, the mere spirited, thumos or emotional region of the political beings, is the basis for a coherent discussion of all things which hangs in a formulation which threatens to come into the violence of what Dugin has begun to think as a sort of logos war. 
 

The rule of the dead implied by existing orders is one sense of the “cosmetic” for the reason that the release from the authority of the weight of traditions prevails as a backround world power in the general imagination. This imagination at first is thought as identical to reality. So far as the eyes and the understanding are thinking they imagine at all times and stand in contradistinction to the sub-cause of instrument, instrument sanctified by the world thought and given its vital action via the world representation. The easy availability in all quarters in the popular thinking, the power of the cogency of the notion that because a thing was done in a way in the past is no reason to continue to do so reaches a violence which ever swells within the dam of the various great sleeping traditions such as the various sacred concepts of the West. For instance that of the music of Habeas Corpus which has little force of being in the Chinese ear. All the sacred concepts and corresponding gods of the ego arbiter in the form of the pathetic flight from nihilism to love (as in Zizek) flee from the existence of the decision which claims Dugin and with a staggering force outpaces the collapse of western logos. So far as the Western logos given way to mere politics and the idiot sophomoric chatter of the debate club loses all sense of its bare Democratic conception amidst the ravaging of the ego arbiter and its gods the claim of the future on those beings outside the Russian sphere come into an ignoble and stinking morass which topples into itself in rubles. 

 

The expulsion of the world-systems from the society of the social contract based on the Maslow pyramid and the like in its sustaining practical agreements belongs to the region of instability of consciousness which is unparalleled. The pathetic division of love and nihilism which avoids the question of the truth of being amidst the pyramid agreement has a strange tension in the division of the best who are meant to be recognized by the others between the requirements of the low emotional or interest ground of the factional or American politics of commerce (whereby the requirements of what controls the state are met by the military and count as the chief National Interest) and the perversion of a logos-culture in universities divided into ideological interpretations of the sciences or “facts” as with the political scientist Murray or the linguist Pinker, or the sociologist Wacquant (all amateurs in their general postulations which remove from the sphere of their narrow expertise into the abyss). Gross ideological or mythological interpretation effaces the Truth which seeks to claim human understanding in the knowledge of its eyes and understanding as its thought (in the sense of the Heidegger text). Watched by many critical eyes the movement of the internal disputes of the Russian sphere, even if not subject to external words, remains under the seething of a great not to say simply superior philosophical release from, as prepared by Dugin in the presence of, an un-philosophic West. In this sense it should be said that though every attempt to show the difficulty, and let it endow the west with its decision which is no mere decision of life and death or such like, remains the work of those few still claimed by the basic difficulties in their irony. The irony caused by the necessity of the forces and their obscurity of issuance from what is spontaneous as something not conflicting with passions against aims that wish to change the resistence to simple leading ends.



 


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