1. What most people can't endure - YouTube



    S. F. 
    Your story challenges ideologies that are adopted by people as personal worldviews. When people's worldviews are questioned it feels like an existential risk to them and they'll react viscerally and not rationally to things that contradict it.
    Frances Armstrong 
    You are absolutely right. And imagine the existential risk to me when I keep getting smashed down by all sorts, even those posing as friendly.
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  4. Clarity, patience and inquisitiveness seem to be in short supply these days. Everyone's always eager to push an angle. There's too much assumption and not enough curiosity. Humility is demode.
    Yes, I agree with you very strongly, for the most part, although I think that with the postmodernists, there is a considered tactic involved in their bifurcation of reality. Much in the same way as a magician will do a flourish with their left hand to draw your attention away from their right hand, or vice versa, their instance on EITHER a very distancing perspective OR one that is too close up is designed to stop you from looking at reality objectively. Please also see the video that I have just uploaded.
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  5. +Planet de la Tourette- I think you're conflating different levels of analysis. The individual's experience can differ from the instituted political agenda of their society or class.
    Woah, thanks for coming to my rescue, Jim. I have the problem with postmodernists generally, in that they are so keen to hammer their ideology home that they can bear no different point of view. If one speaks specifically about one's experience, they will change the matrix they use to only allow generalities, but if one were to speak in more general or abstract terms to them (for instance about the march of history and some broad changes), suddenly it is impossible for them to understand these either, and only the peculiarities of little, individual snowflakes (the human experience brought up super close by magnification) makes any sense to them. I call them sophists who simple want to say what they want to say, and believe what they want to believe, despite the possibility that they could engage in more mutually beneficial modes of interaction.
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  6. As for your first sentence about "authentic life", that was a bit of sophistic reframing. What I was talking about was QUALITY, not the idea that you referred to of "authenticity". The first can be gauged more easily, even by a capitalist, but we could talk endlessly as to whether in some instances for postmodernists (or perhaps all) backstabbing has to be necessary to prove one's "authenticity".
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  7. I have a bit of a problem with your framing of "authentic life" in Rhodesia. It was annexed because of projections of resources. Gold, diamonds. Did not work out that well. It became mostly farming. But it's conception was of industrial imperialism. That's a large scale approach to the use of land you criticise in "modernity". The march. A many aspects of modernity can be understood as a critique on the industrial landscape. Techno music was partly an expression of the desolation of Detroit.
    Yes, you had a problem that was brought to my attention twenty-five or more years ago. Thanks for raising it again. Have you made any progress with your understanding, or is the content of most of my videos still opaque to you? No bad faith is accepted here.
     â–¼
    I think you can't escape modernity giving critique on itself. Which is the analytical framework at large. Western crisis. That you have met a lot of people that take shit personally is something else. I understand modernity and postmodernity as a philosophical analysis after evolution theory, modern art, quantum mechanics, psychology and more. It's all relative. Life fills up available space and people tell stories to each other.
    Modernity and postmodernity a have Buddhist quality. Wipe that sand-drawing away when it's done. I think that's why the somewhat autistic right, grasping for fixed points, has so much trouble with modern intellectual positions. We all have trouble letting go of solid qualities in life. But proper scientific analysis often shows things are not what they look like. And this is the (post)modern reply: This is not a pipe.
    If only their stories were more interesting or more compelling.
     â–¼
    vraiment mon choux-fleur. And nonetheless what I am telling to you is more than a story that you should feel able to wipe away like so much vapor from your boots. I think your idea of authenticity is disposability and what amounts to duplicity in friendship. But bearing in mind that you have no authentic point of comparison to all of this, I bid you along your way.
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  8. It seems that most people on Youtube only watch what is put in front of them. They rarely seek anything out. That's been a huge red flag for me. I've even wondered if any of this is even real or if i'm some sort of lab rat.
    most people -- the majority of people in modernity -- have learned an equation that passivity is goodness. You can see this attitude also reflected in Planet de la Tourette's response, where annexations of the past are equated with unequivocal evil, whereas events that involve more extreme annexations today are overlooked as part of necessary progress.
     â–¼
    I have a bit of a problem with your framing of "authentic life" in Rhodesia. It was annexed because of projections of resources. Gold, diamonds. Did not work out that well. It became mostly farming. But it's conception was of industrial imperialism. That's a large scale approach to the use of land you criticise in "modernity". The march. A many aspects of modernity can be understood as a critique on the industrial landscape. Techno music was partly an expression of the desolation of Detroit.
    Yes, you had a problem that was brought to my attention twenty-five or more years ago. Thanks for raising it again. Have you made any progress with your understanding, or is the content of most of my videos still opaque to you? No bad faith is accepted here.
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  10.  

    About the Icarian complex that Bataille speaks of, this is a psychological attitude which he attributes to Nietzsche.  There are some passages in THUS SPOKE ZARATHUSTRA which are easy to overlook and hard to understand.   Bataille's interpretation is one thing and the intended meaning of Nietzsche, which is the original one, is another.   Nietzsche observed that people feared breaking from conformity because they realized that it was dangerous.  He encouraged them to do what they felt was dangerous.  His way of speaking was to encourage people not to fear going above and beyond the norm, but rather to see the fact (in his view) that this leads to destruction as a necessary thing and a fundamental confirmation that one had in fact reached certain heights.  The lighting strikes at one BECAUSE one has reached the heights, and would not have struck if one had been lowly and remained lowly.  Therefore lighting strikes are a confirmation that one has become something higher than the norm.

    Whilst Nietzsche spoke in a manner aimed at getting people to overcome their timidity, Bataille's interpretation is that Nietzsche's goal in aiming to reach the heights was to be destroyed. Reaching away from the material substance of being and into the reaches of philosophical Idealism and moral transcendence of much of human reality would take its toll.   Bataille reverses the perspective on Nietzsche in a way that is not automatically wrong, but provides a new way of looking at the situation of philosophical Idealism and its costs.

    Since Nietzsche's goal was to be in the motion of a constant moral transcendence (until one was struck dead),  and since Nietzsche seemed to succumb to his own prescription by going mad, Bataille suggested a different solution, which was integration of increasingly more knowledge into the psyche, rather than going up to the sun and going mad.   To this end, Bataille proposed a downward movement, which was to be away from the moral heights and into notional "immorality".   By incorporating more knowledge concerning one's fears of "evil", one may even more toward greater psychical health, at the same time as separating oneself from the common embrace of narrow social mores and rigidity.
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