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 An Implication of Our Faith in Values

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Pezer
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PostSubject: An Implication of Our Faith in Values   An Implication of Our Faith in Values Icon_minitimeFri Feb 12, 2016 5:39 pm

Value ontology requires faith because conscious explicitness is always a construct, whether approaching truth or not. When we approach values, we are faced with a question: are they emanations of specific humans, or are humans emanations of specific values?

We have answered this.

Thus, specific humans are of no value other than the specific value that interacts with the values such valuings value. This was an implication already visible from the will to power.

It is then a political implication that: politics is not the service of humans but of values, specifically of values that human valuings value. It does not matter whether we politicians then at some moment are able to value these values, the reason we care for them is not, by value logic, that we then will enjoy them or witness them. Rather, we enjoy witnessing and enjoying them because they matter to us, because we value them. Ontology!

This... as far as any justification is needed for slavery. Or for not caring about the common man's plight, which is the same thing.

Value Politics.

Thus shall we fill the vessel of capitalism. Machiavellically.
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PostSubject: Re: An Implication of Our Faith in Values   An Implication of Our Faith in Values Icon_minitimeTue Sep 20, 2016 8:15 am

There is a daemonic tension (uncollapsable, non-dialectical) between the perspective you identify here and the perspective loosely called ethics: "caring about the common man's plight" is the infinite approach of the universal possibility of our being-human, an appeal to pure form. You speak directly to the content here, and in so far as the forms are composed of contents; but the form as such of the being-universalizing requires the distinction as what is called empathy, the capacity of subjectivity-consciousness to associate others to itself and to project itself as perspective-power into these others in order to derive their self-valuing within one's own self-valuing. The affective possibility of relating, which works in tandem with the intellectual possibility of relating. Mind and emotion are a daemonic tension also, and if you follow them down to their common thesis-point you arrive at... values, and valuing.

The basis formal structure of self-valuing, therefore, is not made up of values, but of valuing.

Machiavelli was actually trying to exhaust the content-space so that a possible space for pure form could appear, a ground of values beyond values-- a valuing-being. Collapse of the self into its contents is what I wrote about in my book as the definition of ideology, that ideology is precisely what Machiavelli was trying to avoid.
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