A Brief Exegesis on Nietzsche’s ‘God is Dead’

Filed under:Brief arguments — posted by Schizostroller on September 13, 2019 @ 8:58 am

When Nietzsche writes ‘God is dead’. It is not the same sentence structure and therefore a different semantic meaning to the phrase ‘There is no God”.

Historical background for a Nietszchean exegesis:

Around that time in the burdening Wessenschaft relation between anthropology and archaeology, a theory emerged that the earliest god’s were old chieftans or Kings (Ur-Kings) when earlu differences in wealth emerged, with emerging longer periods of settlement that would be returned to, even amongst still semi-nomadic groups. These burial mounds would be then be worshipped and stories told of this King for generations after any lived memory of the King survived. Later temples would be built around these burial mounds and the dead God-King would emerge, leading to hereditary living God-Kings (eg later (but now ancient) Egypt).
This temple would also be the place that as agrarian techniques developed so would the storage of grain, this storage would soon last more than two years. The ‘clerical’ priests would be in charge of distribution and a religious ‘economy’ related to writing, maths, status and labour emerged. Thus, for example, famines were still related to religious beliefs, where the strength of the economy and thus religious faith was related to how long a drought, famine, or plague of locusts the stores could survive. Thus today in modern anthropological psychological dynamics and their relation to the economy, scapegoating is still related ot this ‘hangover’ (best described by Azazel as scapegoat in Leviticus 16 and it’s relation as a relation to the community’s fears).

So with regards such economic, social and religious organisation, this is still a relation to the phrase ‘God is dead’.
(This is related with regards to violence in Nietzsche and Freud’s mythology with regards the killing of the father by the Band of Brother’s. In these mythologies this God-King in this buriial mound was orginally killed and then mourned, as explained in Totem and Taboo. Anthropologically and archeologically the Band of Brothers theory has been put in doubt, but the burial mound theory not so much. Which leaves room for a relation to a more utility based theory of emergence, although still not to divest oneself of the entirety of any violence/ death wish theory (such as Bowlby, although there are other evidence based aspects of Bowlby etc etc)).

An exegesis

Filed under:Brief arguments — posted by Schizostroller on May 1, 2019 @ 7:01 am

I am very aware my writing is ‘loaded’, in some of the prose series I try to get at language and its relation to psychosis, and in my poetry (still improving hopefully) I try to play with language and ‘hidden meaning’.

As it happens a friend asked me to parse some of my writing, so I have copied and pasted my explanation here as a sort of guide.

The orginal pice of writing that I parsed was:

“Is not the problem with ‘just words’ that they can be unjust?

Today, I was enjoying a country walk, listening to the birds and the bees, thinking of the difference between the pleasure of a ‘petit-mort’ and the microaggression of a ‘petite-turie’. “

Here is my exegesis of the meaning behind it:

The first line refers to when people use the discount (a discount is a term i take from Clarke and Dawson’s book Growing up Again: Parenting Ourselves, Parenting Our Children, they are ways to subtly demean people by diminishing thir experience), ‘they are just words’ when someone is clearly wounded by what is said. I play, as you are aware on different interpretations of the possible meanings of the semantics, the intention of the phrase is that they are no more than words but in fact having wounded someone they are clearly more than that, thus a discount. I often use the ‘come back’ “Well, if they are just words they are not worth defending”, but people can be dogamtic in their hypocrisy, so it is worth knowing that the phrase can be parsed with an understanding of the word ‘just’ in relation to ‘justice’, and thus we have the above word play… words are not ‘just’ words (neither demeaned as nothing much nor ‘just’ as in ‘ethical’) but in fact ‘unjust’. What’s more in doing so we indicate that in fact words are not ‘just’ words but aspects of the symbolic lodaded with significance that are not merely the authority of one perspective.

Then i play with words to indicate they are not just words, I talk of a country walk (many academic authors play with the idea of the ‘schizo’s stroll’ it sets a scene), but it is in the country and I am listening to the ‘birds and the bees’ this can indicate nature, it also implies voices, but it also implies ‘sex’. It is spring here and nature is currently noisy with fecund activity. However as in the human nature excuse, where human nature is used as a discount for bad behaviour (it’s just human nature) that implies some human nature overrides other human rights ignoring the need for certain norms to guide social behaviour in one sense, whilst at the same time being a norm that polices any defence against such ‘bad behaviour’ (this is before we get to a distinction of the difference between ‘human nature’ and the ‘human condition’ due to mediation and artifice in everyday lived experience. I was in the country but it was farmland, historically where i am farmland that has been farmed for 4,000 years). boys will be boys is used in the same way, as is ‘birds and the bees’. Except ‘birds and the bees’ relates to consumerism in denial of the deferrence of the death instinct – it is a ravenous undead beast), whereas death is also part of the ‘circle of life’ so to speak.

So this leads me to think how the French have less of an issue with this as their phrase for an orgasm (‘petit-mort’) implies death already. Something the phrase ‘birds and the bees’ lacks 9although of course birds and bees do die). I then move to the phrase in my mind ‘petit-tué’ which means ‘little kill’, rather than death, the state of being dead, it relates to the act of killing, and thus microaggressions that can be understood as discounts, which the phrase ‘just words’ can be. Thus we are left with the issue of just killing or unjust killing – murder – or as Schreber called it ‘soul murder’.

Subjectivity, biopolitics and co-optation

Filed under:Brief arguments — posted by Schizostroller on January 4, 2019 @ 9:36 am

Friday morning thoughts.

For those wrestling with ideas of subjectivity, biopolitics and co-optation it is worth understanding that:

Not only is subjectivisation the moulding and disciplining of docile bodies by outside forces, but the deliberate manipulation and nudging of the biopolitical life forces created in resistance to these outside forces. Capitalism is the exploitation of this (the cause may well go back to the Urstaat’s of Mesopotamia and other early city states).

There are two responses to this, one using Hannah Arendt’s biopolitics (her book Human Condition is acknowledged as a master class in biopolitics long before Foucault wrote History of Sexuality) where she argues that all actions have unintended consequences, so there is only so much control the nudging of the resistance can have and there are always new forms of freedom forming from the surplus created. Even if ultimately forces of domination will attempt to co-opt this surplus, something capitalism is particularly good at and is how it creates new markets. It is in the gap between that revolution builds up a head of steam.

The other is post-Gramscian Marxism that argues for different methods of organisation in order to direct this surplus (this gap between) out of the grasp and exploitation by capitalism – whether it can ever be successful is another matter – Accelerationism being one particular criticism of this.

The burden of proof

Filed under:Brief arguments — posted by Schizostroller on November 17, 2018 @ 10:18 am

With regards logical fallacies, the fallacy of shifting the burden of proof has a relation to discourse, it is not in itself an excuse for a fallacy of personal incredulity

Cognitive dissonance and the effects of austerity

Filed under:Brief arguments — posted by Schizostroller on October 14, 2018 @ 9:20 am

Sometimes people hold a core belief that is very strong. When they are
presented with evidence that works against that belief, the new
evidence cannot be accepted. It would create a feeling that is
extremely uncomfortable, called cognitive dissonance. And because it
is so important to protect the core belief, they will rationalize,
ignore and even deny anything that doesn’t fit in with the core belief.

Franz Fanon

Sometimes it is as if I am surrounded by a Laingian authoritarian nexus that has such cognitive dissonance about the very real negative effects of austerity on mental health (and in my case the reality of having a child with high Care DLA who needs services that have been cut) that they want me to ‘get lost’, a ‘death wish’. This death wish expects me to do the work of denying my own circumstances, rights, reality so that their precious ideological core beliefs can remain unchallenged by the evidence that I bring about my own reality. Other times it as if it is austerity itself that is the ‘death wish’. Perhaps even the ‘squeezed middle’ are struggling so much that they would rather exploit us at the bottom to maximise their individual utility than deal with how utterly atrocious austerity is.

But then, when I try to ‘get lost’ even by just ‘keeping on keeping on’ they chase after me for not getting lost the way they want me to get lost (for example Procrustean recovery methods combined with Karpman Drama Triangles), and I realise, it austerity, austerity is that bad, but it IS them too.

The Jesus Con

Filed under:Brief arguments — posted by Schizostroller on September 20, 2018 @ 5:42 pm

“The Jesus Con”

I first heard this name for this con game on Sneaky Pete, however I already knew the game, the band Nomeansno sing about it on the album Small Parts Isolated and Destroyed.

It’s a con of three parts. Used not just by religious groups and cults but by secular con men and political as well.

Part 1: Small, parts isolated and destroyed

Find the target (often already in a vulnerable position and struggling eg homeless).
Phish and gaslight. Phishing involves getting information about the person, either by research, intrerviewing those who have known in the victim in the past, especially negative comments, crimes or bullied names, ex partners, friends names. Then gaslight bring up things from past, haunt them, bully them morally, use NLP and harrassment, mention stuff just out of range then deny saying anything. Make the person worry and fret. Prime them to think about things you want them to think about by bringing stuff up regularly. Stop them focusing on their own needs by a war of attrition.
Isolate them. Make sure they lose touch with support base, say bad things about friends and family. Spread malicious gossip about them so people turn aganist them. People may even unwittingly join in small parts isolated and destroyed game voluntarily. Make the target paranoid.. Wear them out so they cancel engagements. If they have a date arranged in advance keep them up all night so they can’t go out next day. So friends give up on them.

part 2: In comes Jesus, the saviour

As the person is on their knees begging for mercy, in comes someone who can help. Unknown to the target this person is part of the small parts isolated and destroyed team. Offer a way out as long as the target recognises moral authority of small parts isolated and destroyed team. ‘for your own good’. The target relieved of the oppressive pressure has a high level of relief even ecstatic. Offers self up to saviour.

part 3, the saviour needs financial help.

Whilst the target is still on a high from being saved, but after giving unwavering trust to rescuer, the rescuer mentions they need help, often money, but in religious (and some political) they expect groups allegiance and obedience to moral law of small parts isolated and destroyed group in return for rescue. Take money. Either leave or continue feeding off target.

At a social and political level, this is played out in mental health recovery, where austerity and the economic and politcal system in general, disrespectful of mental health issues and trauma, grinds people down.
Professionals and peers (hegemonically on the system’s team, through elective affinities, class position and status) rescue the victim, on the proviso they toe the line and acknowledge that these moral failings were self-generated.
The attention from the rescuer and the mental relief leads the victim to go on to do the same to others with evangelist passion.
If they however, though no necessaary fault of their own, crash again ,they are quickly dropped ‘from the team’. To be isolated and destroyed again.

“It’s not Freudian”

Filed under:Brief arguments — posted by Schizostroller on March 15, 2018 @ 2:46 pm

“Desire is an infinite metonymy. It slides from one object to another. In so far as desire’s ‘natural’ state is thus that of melancholy – the awareness that no positive object is ‘it’, its proper object, that no positive, that no positive object can ever fill its constitutive lack – the ultimate enigma of desire is: how can it be ‘set in motion’ after all? How can the subject – whose ontological status is that of a void, of a pure gap sustained by endless sliding from one signifier to another – nonetheless get hooked on a particular object which thereby starts to function as the object-cause of desire? How can infinite desire focus on a finite object? – Zizek – The Plague of Fantasies.

Take the statement often used to discount certain perspectives, but one that comes across as a voice and nothing more, that we shall isolate as a statement in and of itself: “It is not Freudian”. It comes in as demand, a command, a censorious claim, an attempt at a Master discursive reality from an Othered perspective attempting a knowledge-based Master-Slave dialectic, as an alien acousmatic experience. “It is not Freudian”. It is repeated yet the emotions that were present upon hearing it are complex and as an assemblage different each time it is heard, the thoughts that one is preoccupied with each time vary, although there may be affinities were one to analyse them. We can free associate in a line of flight from this obstructive knowledge claim, elude it, and analyse what is ‘thought’ in the process of fleeing afterwards, and this would be a viable method. But we have options. Gregory Bateson describes a Zen double bind where the Master holds a stick over the students head and says ‘Move and I will hit you, stay still and I will hit you’. It seems the answer is to grasp the stick and stand up and peaceably remove it from over one’s head. So let’s grasp this stick, the mettle of this phrase and analyse the statement itself.

There are different truth claims one can make about Freudian theory. Slightly differing statements might be ‘not everything is Freudian’, this may well be true, what comes immediately to mind for me are Mathematics and Physics. But other things still might be Freudian. So the next sentence is ‘nothing is Freudian’, which is untrue because although tautological and quite possible ensconced in its own hermeneutic circle, Freudian theory is Freudian, so something Freudian exists, this is different from whether the truth claim that Freudian theory accurately describes its object of knowledge, (but even Freudian theory would recognise its own limits there) however outside mathematics and physics this may be a problem of knowledge in general, that it does not fully describe its knowledge object, and may well also be true for many other discursive knowledge bases, but such a claim needs to be challenged at the level of knowledge base, not with a censorious denial, so what we can say here is the statement in itself, ‘nothing is Freudian’, is untrue. There is something that is Freudian and that is Freudian theory. In the article “What is Enlightenment?”Foucault describes ‘founders of discursivity’. Such founders “are unique in that they are not just the authors of their own works. They have produced something else: the possibilities and rules for the formation of other texts” (p.114). For Foucault, Freud was one of these founders.

So we are left with the statement ‘it is not Freudian’. If we return to the Zizek quote above we note that ‘there is no positive object that is ‘it’’. Is this is declaration that Freudian theory has no positive object? As a statement it signifies something, ‘that there is something that is not Freudian’ but the word used is ‘it’. Zizek claims in the introductory quote, ‘it’ has not positive object to point to, to signify, because the word ‘it’ in this context has no reference, other than a claim to what it is not, and therefore it signifies a ‘lack’. Perhaps it is saying “nothing, not even Freudian theory, can fill this lack?” However such a statement would be a Freudian statement, there would be little that is more Freudian than the attempt to castrate any attempt to build a Freudian knowledge base, even if ostensibly the statement is true (that there is something not Freudian). It is still possible to say ‘we may need Freudian theory plus one (or ‘n’) to fill this lack”. In this sense this acousmatic statement is a an undead partial death wish as Zizek calls them in the Pervert’s Guide to the Cinema.

R D Laing described ‘elusion’ thus: imagine the room one is sitting in a room, one imagines or pretends the room is not a real room, having pretended that the room is an imaginary room, one starts pretending the imaginary room is a real room and not imaginary at all. One ends up pretending that the real room is real, rather than perceiving it as real. One entertains the idea of the realty of the room rather than believing it. With a knowledge of physics one can do this by imagining the room as atoms and then returning to our sense perception as reality. So we return to the ‘real’ room and carry on. Before we reach enlightenment we must chop wood and fetch water, after enlightenment we must still chop wood and fetch water. Yet even here we are just attempting to remove a stick, which although we treat as a real statement, means we only attain a partial enlightenment from a partial death wish. We are not trying to ‘prove it’. Here ‘it’ also has no reference. We are acknowledging the lack embodied in ‘it’ and moving on.

It is here we can acknowledge that whilst one may not have read enough psychoanalytical theory yet (if ever), the attempt to deny ‘it’ is a block to progress, and therefore the attempt acknowledges that progress is being made. One thinks of the Knights of Nee in Monty Python and the Holy Grail and the absurdity required to pass them. An absurdity that Camus, in the Myth of Sisyphus, describes as ‘to sin without there being a God’. And thus we remove the stick. One is set in motion again. One continues one’s journey.