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 Trump and Metaphysics: A Continuing Thought-stream

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Fixed Cross
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 6:04 am

That positive discrimination and affirmative action shit has really paid off precisely as we all said it would.

Logic of merit... merit and value - what does not know to discern what feeds and what threatens it, is technically dead.
a spasmodic hologram of behavior consists the 'personality', hovering in a transindividual faraday cage of emotion.

The subtle Trumpian work will to be pull the electricity out of the situation. Create new poverty where it belongs; with the poor of spirit. Focus riches on enterprise. Drain the coast of some of its fat, feed the heartland.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 6:08 am




Italian aphorism on victory:

il sigaro spento non per il dubbio ma per il dubbio e la certezza

Doubt distracts us from the cigarette enough to let it go out. But it is certainty that distracts us enough that we never get around to re-lighting it.





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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 10:18 am

Fixed Cross wrote:
That positive discrimination and affirmative action shit has really paid off precisely as we all said it would.

Logic of merit... merit and value - what does not know to discern what feeds and what threatens it, is technically dead.
a spasmodic hologram of behavior consists the 'personality', hovering in a transindividual faraday cage of emotion.

The subtle Trumpian work will to be pull the electricity out of the situation. Create new poverty where it belongs; with the poor of spirit. Focus riches on enterprise. Drain the coast of some of its fat, feed the heartland.

This is troubling to me, the idea that Trump can simply redirect human value into better economic channels. Enterprise is largely about generating profit, not creating value per se. This is what libertarian defenders of the market like Rand do not understand-- the modern capitalistic world turned toward irrational financialization for a reason, not by accident. We must understand how capitalism naturally tends to squeeze more and more value out of workers and "enterprises" for the sole purpose of increasing the profit margins of capital owners, and this process has next to nothing to do with creating new value or redirecting value qua economic activity or capital away from the "poor in spirit".

Do you want to know the real reasons why markets satisfy human wants and needs? Simply because that is the most reliable way to keep profits flowing. Capitalism doesn't care abouf value, or about human wants or needs, not one bit. It will simply move capital into those enterprises which provide the maximum return on investment; this happens to partly coincide with what people want and need because people are reliable consumers of things they (think they) want and need.

Notice the ontological disconnect there.

Now, the other piece to understand is that human value/meaning and especially at the level of the individual is not connected to the ground of economic activities. The economic and the human are separate spheres, but they do overlap. Where they overlap is where "politics" appears to mediate partial translations between economic truths and human truths, as I was saying in those chapters I mentioned. The sense of value qua economic versus qua human-being are radically different, "value" doesn't at all mean the same thing in both contexts. This is what is so important to grasp, and why a forced redirection of human value into economic enterprises does not guarantee an increase in value qua human-being, because of how the economic-capitalistic "feeds on" human value-labor, converting it into profit margins for capital owner.

This is the double bind we are faced with-- the banality of capitalism, and the necessity of capitalism. Necessary because there is still no better system that we know of. But we should be trying to conceive new systems and economics, rather than blinding ourselves to possibilities for the sake of current economic idealism. Don't get me wrong, capitalism is great, all other things being equal, but it is still banal at heart and becoming more so all the time. To me, Trump seems to entirely lack moral virtue or values beyond what are readily quantifiable in economic terms; this is scary, because it raises the specter of, rather than really trying to fix capitalism and the US economy today, he will simply seek to feed more human-value into it precisely because Trump seems to be the type who measures value-increase largely in terms of the number of zeroes behind a dollar figure.

The only non-economic moral valuation I've seen in Trump is his claims falling under the heading of "make America great again", although most of these are economically oriented. But the vagueness of the slogan evokes quasi-moralistic sentiments and images, at least in his supporters. I have no idea if Trump actually feels any of those sort of human values, to be honest and given his comfort with telling lies with a straight face, I am suspicious here.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 10:39 am

I am still hopeful, and glad to see Clinton throw out on her ass. But there is also some cause for concern, we will have to wait and see what Trump does and how well it works.

He reportedly studies Hitler's speeches and you can see similar rhetorical tactics he uses, such as patriotically appeals repeated in succession emotionally, enemy-identifying and scapegoating, simplifying problems and solutions rather than address a subtler view of things, and even his hand gesturing while he talks is designed to be somewhat hypnotic.

I don't want a sociopath in the White House. I'm not saying I know that Trump is a sociopath, but I'm not saying that I know he isn't either.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 11:44 am

The story of him studying Hitler came from the same ex-wife who accused him of raping her and then admitted after she got a settlement that it didn't happen and she was "having emotional problems" and took her frustrations out that way, a story given at the same time that their marital difficulty was going on. The simplifying and exaggerating and those rhetorical tactics are also practiced by every politician, including Clinton.

Trump's main goal is to reverse our subordination to the globalist system, with the moral value that a state is bound to its own citizens above any others, to decouple the corporate and political machine, with the moral value that the political machine is supposed to represent the people alone, and to restore nationalism on an ethic and cultural basis against multiculturalism, with the moral value that the right of a state to defend and have its own culture is as primordial as the right of an individual to defend his own life and reproduce.


I agree though that we need a system beyond both Marxism and Capitalism, which is what I have been developing. In my system, human value and economic value are conceived as the same form of value; I sent the following to Fixed last night:

-------------------------
I am beginning to connect my economic theory, psychological theory, and philosophy together- I pasted some notes to this text, my last formulation for capital on the forum, at the end of the message:



======

I don't think Marx was correct on his system of capital and class-struggle. He is relevant only in understanding what I call capital in the first phase, which is based around free markets and competition. After that, in the second and third phase, free market competition has nothing to do with how capital is managed, surplus-value is no longer the driving point in the system, nor does class-struggle provide much explanatory power.


I've gone into great detail on the three phases of capital I envision, using historical examples and integrating a few different views from both Marx-Lenin, Braudel, Baudrillard, Freud, myself, etc. The details of the second-stage are very relevant with relation to Trump:

--


[Braudel argued that capitalists have typically been monopolists and not, as is usually assumed, entrepreneurs operating in competitive markets. He argued that capitalists did not specialize and did not use free markets, thus diverging from both liberal (Adam Smith) and Marxian interpretations. In Braudel's view, the state in capitalist countries has served as a guarantor of monopolists rather than a protector of competition, as it is usually portrayed. He asserted that capitalists have had power and cunning on their side as they have arrayed themselves against the majority of the population.[22] ]



This second stage I will then start calling "Braudelian capitalism". The first is as I pointed out similar to Lenin's view of it.

The state gets involved in the second stage in a way similar to what Braudel describes, then in the third stage states enter into the international banking system based on debt, with the US at the center, allowing the current globalist regime to put itself in place. The understanding of capital going through certain definite stages of state-absorption is integral.


This three-stage mechanism is on top of a centuries long process in which capitalism got to the point that the first stage could be initiated. European feudal society was based in a redistribution of wealth and resources, but in America a transformation took place: the central redistribution involved, not "capital" generally conceived, not goods and resources in the abstract, but rather, surplus-value. Hence our slave plantations; the idea was to get more value than is required to feed the given industry. But this surplus-value thereby produced tends to only pass through social strata in the respective society producing it, creating a wealth disparity between not so much classes of people as geographical regions, until it can no longer be exported in order to generate value from the host society's true capital: (hence the capital is lost to the process of state-absorption) slave labor created certain things, then those things were transferred to the North where slaves could not prove profitable, where the surplus-value could not be created. Eventually, the surplus-value accumulates in the form of a wealth disparity between, in this case, the Northern and Southern US: that caused the civil war. But leading up to WW1, this stalling of the capital-absorption took place on a much larger scale, as I've gone over: in Lenin's language, the surplus-value could not be effectively exported, and from that economic destabilization, WW1 began. Then the second stage, Braudelian capitalism, took effect, stalled, and brought on WW2.

In this second stage, the State gets involved as Braudel says. But for a different reason. The State must make sure that surplus-value does not stagnate in a disparity between social strata and remains exportable. Monpolization begins. Once that failed, an international banking system was created in order to ensure the exportability of surplus-value: through egregious unpayable national debts between those countries participating in the globalized system. As long as the terrific debts hold, surplus-value keeps being created and exported between nations, thereby generating value from the true capital holdings of those states, preventing the capital from being lost to the ongoing state-absorption. And it is this third stage that is now ending, or stalling rather.


So you really have to clearly separate certain ideas in this: value, surplus-value, [began in the first stage in America, ie. slave-labor and plantations] exportable value, [what is needed to generate value from a state's actual capital- without it, capital becomes useless and economic destabilization begins] capital, [land, resources, etc.] capital-absorption, [began in the second stage with Braudelian monopolization] and state-absorption of capital. [ie. tertiary capital proper, also the fundamental mechanism driving the three stages from behind: the process whereby the State gains utilization over actual capital, a nation's resources. Reaches its peak in the globalist banking system around national debts.]

This is the force behind the global-state, behind globalism, the full relinquishing of the world's capital to the State's control. This process can be broken right now, when it is weakest. If Clinton loses anyway.

Taxation. Complicate the tax codes and make it so that very rich people at the head of companies alone can afford to hire the legions of lawyers necessary to negotiate a lesser tax burden with the State, while the common man cannot do so, he can't afford to pay for the legal expertise. The common man will continue to lose out while the companies concentrate more wealth. That is a big way this monopolization is given assistance by the State.



This is relevant because Trump's fiscal policy is based on a revision of the tax code which will have the effect of limiting the extent to which the state can facilitate monopolization.


And globalism is not an ideological or political structure for me: it is simply the effect of this tertiary mechanism. [Liberal secular humanism following the death of God appears to mythologize this empty space as ever having been the site of an ideological conflict.] Since a little before ww1, this three phase structure has been directing human history and culture, and if Trump wins it can possibly be escaped. If Clinton wins, I see it as continuing, with a stalling of the third stage just as the other two stalled, and then a further expansion into a fourth stage I haven't thought about because I don't want to imagine Clinton winning and this mindless structure continuing to govern world history and the human spirit. If you want a society of enlightened, philosophically awakened individuals or a government of muses, well then this three stage structure is your enemy because it's the reason we have the dehumanized consumer culture that we do. The reason the entire media and both the Rep and Dem, left and right establishment, is attacking Trump is because they are all on the side of that system, it's not because Trump said the word pussy.

The communist regimes attempted to seize total control of capital, the actual resources, through the State, from within the second stage, and of course failed, as this has not been accomplished even in the third stage. But Clinton ensures that this system will just keep marching forward- toward that goal. This is why I'm so pro-Trump: it's because I'm so anti-this system I'm describing.

So you have a plantation owner, he has slaves and they produce tobacco, and then he exploits a geographic disparity in order to convert this tobacco he has produced into surplus-value, because tobacco cannot be grown in the North: he sells it to them. That economized disparity that allows this transformation of capital into surplus value is what I call tertiary capital. This absorption of tertiary-capital into surplus-value allows the primary capital of the actual land he owns and uses for his plantation to continue being used to generate working-value ad infinitum. This is the point: it wasn't the free slave labor that generated the surplus-value upon which our capitalist edifice was created, it was tertiary-capital: the tertiary-capital produces the social-economic structure with which slavery absorbed tertiary-capital into surplus-value and accomplished the first stage. But this infinite expansion pushes the basic disparity in wealth and geography to an extreme, until all the tertiary capital or virtual wealth is on one side- ie. the South, while the North no longer has enough real working-value of its own to absorb the transfer of tertiary capital and continue generating surplus-value to stabilize the economy. Civil War. The same thing occurred on a global scale to bring about WW1, with the geographic disparity neutralizing the possibility of exporting tertiary capital across nations, the "exportability problem" in Lenin's limited communistic understanding. So that ended the free-market expansion stage of capitalism; then we enter Braudelian capitalism, and the State intervenes in order to keep this from happening; they facilitate monopolization through tax codes and legalisms. They concentrate and begin the state-absorption of tertiary capital: at this point tertiary capital is no longer being absorbed by surplus-value, it is being absorbed by state power, and they are managing its transfer across geographic disparities internationally. But this failed too and brought on WW2, so:

" Once that failed, an international banking system was created in order to ensure the exportability of surplus-value: through egregious unpayable national debts between those countries participating in the globalized system. As long as the terrific debts hold, surplus-value keeps being created and exported between nations, thereby generating value from the true capital holdings of those states, preventing the capital from being lost to the ongoing state-absorption. And it is this third stage- globalism, that is now ending, or stalling rather. "


So this three stage mechanism can be simplified:
So this three stage mechanism can be simplified:
1) absorption of working value by surplus-value; the illusion of infinite expandability in working-value leading up to
the collapse of international markets and WW1
2) absorption of tertiary capital by the state: working-value controlled by government; infinite market expandability
checked by state-power, Braudelian intervention on "free market"
3) absorption of tertiary capital by the global banks; debt is enlarged to nearly metaphysical scope; state-power checked
by corporate global power, by debt: nation-states lost.


Now if we go back to the beginning and base our economy on something other than tertiary capital and using a geographic disparity to transform capital into surplus-value ad-infinitum... we must design a new economy that prevents working-value from being separated from surplus-value in the first place... we have the opportunity now to go beyond both capitalism and communism.

The globalist trade deals we have been seeing- like the TPP, if you actually analyze them in particular, reveal exactly what I am saying: they are all based on maximizing these geographic disparities and managing- not surplus value and free markets: but tertiary capital and state power. It's not "free trade." That is why working-value has been so separated from surplus-value, with the common man getting more impoverished and global elites more enriched. Bernie Sanders was a fucking idiot who didn't understand economics, he didn't understand why this "1 percent" was being so enriched, just that it was. His analysis of the problem- as that of all communists, was shallow, and thus his proposed solutions, as those of all socialists and communists, were shallow.

-------------------------------------------------
--------------------------------------------------
Notes on integrating the economic, psychological, sociological, and philosophic dimensions of my thought:




Tertiary capital produces the point of connection between individual and state, because: "the tertiary-capital [plantations and tobacco] produces the social-economic structure [north-south wealth disparity] with which slavery was made capable of absorbing working-value [actual land and human resources, the basic life-energy with which a human being could maintain its survival] into surplus-value [an effective utilization of a geographic disparity like that which existed between the north and south for empowering the state, "profit,"] and accomplished the first stage of state-absorption." [this rejects both Marxist commodity-fetishism as well as Capitalist theories of surplus-value] Because the tertiary capital was not producible in the North, that structure never appeared, and thus they rejected slavery in other areas of life where slavery would have still been useful, if still useless for generating real profit or surplus-value in the limited Capitalistic sense. All philosophy and morality is an attempt to repair this concealment, distortion, and absorption of working-value into the illusion of surplus-value; the attempt to liberate working-value, of all humans- this liberation is the enemy of what we now call globalism, which seeks to transform the entire planet into one coordinated utilization of the global wealth disparity in order to fulfill the third stage of the state-absorption of capital.

[ Before philosophy reached this final configuration, the pre-Socratic individual lived in a
sphere wholly circumscribed by the powers of State, that is, a form of life perfectly
regulated by external factors in the organization of society, ceaselessly creating Cosmos
within the image of his Logos and living out the image of his Cosmos in the Polis. It is
only when Socrates internalized this logical structure afforded by the polis that a real
moral theoria appeared, finally differentiating itself from mere ethical praxis. The real
contribution Socrates made was just this: he, for the first time, gave us to understand
philosophy, not as yet another function of the existence of the political structure, but as a
way of life truly independent from the State, as an autonomous existence with its own
sphere of power, subject to nothing beyond itself; as a form of life subject only to the
height and depth afforded by the star of its unique daemon, and the hazards of its own
compass; subject only to some mysterious, internal criterion, by which alone it judged
itself- that is, conscience. While all the various political forces, rather we identify them in
the explicit functions of state, in the church, or in the hymns and songs of the poets with
all their beautiful lies, startle their objects into reactivity, momentarily blinding them, and
that to the end of including them in the Totality, of absorbing them into the overarching
polis, we find that philosophy gives us the answer Socrates afforded Leon the Tyrant: life
is much like the old Olympic games, some going to win the prize, some to sell their
goods, while the best go- as spectators. Thus philosophy spectates the activity of political
existence, of the state in general, without startling anything into becoming reactive to it;
where philosophy does act, it acts for exactly the opposite reason, namely to spur its
objects into the purity of independent action, that such objects might discover their own
daemon, fate, and character- their own philosophies. Philosophy, however, certainly
avoids becoming the enemy of the state, despite the fact that it has been firmly accused of
such treachery, and, insofar as it locates its most definite object, namely sophia or
wisdom, in the transcendent rather than the immanent, that is, in the divine wisdom
before which the finite cognition of man can proclaim only that it knows nothing, so it is
that philosophy can even prove itself the most pious servant of social life, for sophia,
insofar as she is loved- insofar as she is philosophized, becomes the passive ground or
value upon which the polis can begin mobilizing, in the form of a moral schema rather
than a limited ethical praxis, the whole scaffold and rank-ordering of her objects toward a
kinesis of the eu-daemon, in which the perfection of man consists. Before this, before
Socrates- before philosophy, men did not speak out of turn with their age; the individual,
perfectly conformed to the political structure, could only live out within himself the
ontos, a direct affirmation of ousia or Being's affirmative content- that is, the episteme or
regulating form of social existence, rising to or falling below the stature of virtue or arete,
so that the individual and the state could do nothing but limit one another: in the wake of
the Socratic enlightenment, the dialogue of immanence and transcendence had begun, and
the polis learned to impose itself upon the individual only as a means of imposing dike
upon psyche, or justice upon the soul, with the goal of achieving the Aristotelian
perfection of human happiness, which the Socratic school names simply as the
emancipation of psyche, to be accomplished only through dike or the good. As
philosophy emancipates the daemon, as philosophy encourages the psyche in all (b)eings
to take up the pursuit of Being, as philosophy spurs all things to independent action- as
philosophy induces all things to philosophize, so it is that philosophy taught the polis to
even name its own motive force, namely the perfection of human happiness in
philosophic terms, or the perfection of dike in political ones.

Gnosis and Agnosis ]


This point of connection between individual and state is the libidinal-motive complex. The epistasis or reversal of the metaphoric function (Freudian) or representation [As in the essay I wrote recently on the loss of the primary object] and the metonymic function (Lacanian) or reflectivity is the content of the psychosexual progression from infantile to childhood to adolescent existence, and the libidinal-motive complex organizes that reversal in order to exclude certain essential materials of consciousness, out of which loss there is produced a psychosexuality complacent to and compatible with the needs of the state, ie. to the needs of the social-economic structure produced by tertiary capital. I call that the antidrome, an alternative to Freudian sublimation,

[ Thus we form within ourselves the beloved image, the fantastic object
which holds together the fragmention of the narcissistic fantasy in later life and startles
eros into the antidrome out of which the movement of the ages has been sung and all our
civilizations founded ... Gnosis and Agnosis]

The antidrome negates the autopoietic capacity of the sign-symbol that goes beyond both the metaphoric and metonymic/representative and reflective functions, a capacity with which philosophic, that is, negative-reflective consciousness, reifes contents in consciousness and prevents them from being lost through the reversals subject to state organization, [the epistasis negotiates loss of the primary object through the more Freudian representative function with the Lacanian reflective function of deobjectified desire] thereby determining the necessary episteme to generate the political force required to defy the state:

[Representation is related to the role of the metaphorical function, by which the mother
comes to stand for something else in the psychic entanglement of the child, that is, a
whole object in an Oedipal complex: Lacan rejects this and the whole representative
operation of love, in order to replace the Oedipal complex with an irresolvable process of
continuous substitution and postponement of desire, the metonymic operation.
Reflectivity is related to this metonymic function in Lacan, the closed circuit of
continuous substitutions, one part for the part of another, through which no complete
object is ever formed upon which desire could arrive, and through which the mechanics
of fluids never acheives the solidity of representation. Thus, for Lacan, the mother cannot
serve the foundation of a functional metaphor or representation, instead she is actually a
nonobject, a semiotic negativity, through whose abruption the anti-oedipus prevents the
stabilization of a true ego or unitary subject: the symbolic gaps in this merely reflective-ego
prevent a whole body from ever forming on the basis of a desire for a whole object,
and erogeneity just amounts to a splitting up of the body into random zones without any
primary differentiation, just an endless substitition of one partial object for another, or
metonymy, a closed circuit that spins around and around and can only, in the end, take us
back to where we started, the collapse of the phallic metonym into reflectivity, the de-erection
of the partial, fictive self, the self which can never become whole, for it wants
only a part; the collapse of desire itself, into need, or lack. In what I've written here,
though, representation or the metaphor stabilizes reflectivity or the metonym, and vice
versa. The mother becomes a representation, not by coming to stand in for another mere
object in the child's psychic entanglement- that is, for another empty object, as Lacan
reads Freud as indicating, but rather, when the infant attaches positive excitations in the
pre-oedipal stage to her, in the state of expansive oblation, so that she inaugurates the
function of the metaphor by projecting the drives discovered in the infantile metonymy
into the domain of signification; the mother becomes in this way a symbol for the era of
infantile omnipotence, for refuge, a protective shield, in which the ego hides itself from
the external world when its oblation is thwarted by trauma, so that it can continue to
safely develop through the reversal of the infantile progression in the next progression of
ego-formation, that of the child, when the traumatic register of the real is made, and this
idealization of maternal refuge is shattered- the function of the metaphor destabilized. In
turn the metonymic, or reflectivity, appears again, with the final adolescent progression,
in a closed, postponed libidinal circuit which negotiates the jouissance of the child's
descent in Holderlinian joy into tragedy and abandonment, and partitions the memory of
the lost refuge in the mother so as to form the object of the secondary representation- the
"secondary object" which is the erotic fixation in another female, which is metaphoricity
itself, the symbol of a symbol: as the primary object or mother projects the infant's pre-oedipal
excitations into symbolic space, representing safety and refuge, so the secondary
object closes off that space by projecting into it the guilt of abandonment following the
internalization of loss after that idealization is shattered, in order to represent a fantasy of
completion and integrity capable of opposing, of going beyond in Freud's language, the
reality-principle or traumatic decoupling of subject and object. The metonymy, the
shattering of subject and object as results from the traumatic dissolution of the
idealization of the mother as refuge, allows reflectivity to bring the ego toward this
fantasy of integrity and completion, that is, the beloved, without ever completely arriving
to it, without entirely de-subjectivizing need or lack, and also to pull the ego away from
that fantasy, without fully leaving it behind, without entirely de-objectifying desire. Love
is just this: love is the lack through which lack can never be made the subject of an object
to merely suffer and need- thus the lack that forces us to become whole and desire; love is
the excess through which excess can never be made the object for a subject to merely
hold and want- thus the whole that forces us to lack, to become incomplete and to need. It
is for that reason that only love is capable of holding masculinity and femininity together
without dissolving their identities. All in all: Freud focused too extensively on the
metaphoric operation, or representation, while Lacan committed the same error with the
metonymic function, or reflectivity. There exists a third category yet unexplored, beyond
metaphor and metonym, beyond symbol and sign, namely the sign-symbol of
Romanticism or the tautegory, which represents the very tension or incomplete process
which gives rise to it, as representation and reflection here give rise to the liminal
threshold, love, through which they cross one another, out of which the male creates the
female through himself and the female creates the male through herself.


What words fall more desperately upon our heart, with greater sadness; what words better
capture the sense of the Uranian, or of the Pandemic loss of the Uranian, than Holderlin's:
"Alas, all longing vanishes over the shore of the infinite." It is for this reason that man
raises his head to the stars, and longs for them: he does so because he does not know what
to long for, and finds in their unending revolutions, upon which he has yoked his eros like
the iynx- the bird of madness to its wheel, or in plunging his longing, bursting with the
thousand pantheons, into their millenia and unconquered nous, a kind of peace, if nothing
upon which to set the entire weight of his heart- though there still remain for him those
rare moments when he feels himself called back to the other side of the Lethe, to the other
side of Holderlin's infinite, and no less those few images and the images of moments,
when he feels compelled to hold fast to the "last sigh of eternity," as closed over the grave
of Bion- that is, to the sigh of his love, to the sigh of his vanishing. Non coerceri maximo,
contineri tamen a minimo divinum est
. All the vast kingdoms of a Caesar or Alexander
amounted to a single loam of earth in death, just as the soaring intellect of the philosopher
reaches no further than the grave; as the uber-allem is contained by the in-allem, the
infinite in the finite; oblita illa fiducia vitam et salutem plane esset desperaturus, with sin
burying all, receiving all, with Naogeorgus. To fill up the symbolic gap to the extent that
its own negativity can be produced as an object, to the extent that the repetition of the
historical movement can be recognized from within history and thereby surpassed; it is
the auto-poesis of the sign-symbol which enables this. If philosophy is representation, it is
a representation only of the failures of human reflectivity, of the inspired or divine
madness Socrates speaks of, within which it must itself be included- en-maddened, that is
to say, within which it must itself become reflective of its own negative object, of its own
tragic dimension, in order to prevent our dissolution into that merely human madness,
that madness which, in its partiality- in its humanity, provides us with no further insight
into the greater comedy of the world, the mad play of the gods- insight for whose
achievement we need those few moments born upon whispering stars, in which one
grasps the greater illusion through the lesser, and formulates an image in whose
nothingness one finds it within one's self to deny the very nothingness that one is, as
through the mysterious techne out of which the imaginative faculty negotiates its own
meaning and autopoietic tension between false and true image, between phantasia and
eikon, between semblance and philosophy, to distinguish after Plato; moments when,
though "sin buries all", death finally buries sin- moments when the insignificance of an
insect gathered on a blade of grass seems to intimate the insignificance of the millenia
passed over in silence by the stars, and, in thereby suggesting it to us, in suggesting some
true "icon" beyond the false semblance of our own human destiny, achieves significance- achieves,
representation.

Gnosis and Agnosis ]

[ Opposing the general theoretika of Hegelian synthesis, Kierkegaard imagines stages of existence in a manner quite analogous to my conceptualization of the topoi; a tragic, irreconcilable contradiction is met with, and, in Kierkegaard, the tragic element of this contradiction must be sublated by a leap of faith in order to derive the next stage, from the aesthetic to the ethical spheres of existence, from the ethical to the religious. Here, however, pains are taken in the preservation of that tragic element and instead of a leap of faith to take us into the next, higher polarity, ie. the next agon of existence and series of contradictions, we have a reproduction of that stage or topos' own negativity as an object of thought: this negative idea reified as ideatum represents, in Solger's terminology, the tragic's sublation of itself in the real: in this Solgerian line of thinking, nature becomes the embodiment of the contradictory elements, the logos of the natural order originating itself at the terminus of the mythos, through which the tragic sublation is achieved- ie. because our destiny is eternity, so it is that we must die, for that destiny lies beyond the temporal order of this stunted, irresolvable nature. In Schelling nature is seen the same way, but the tragic again is sublated by the ideal rather than the real- the daemon returns the particle of the divine will that was invested to it into the night of the unconscious, beneath nature, and back into the godhead or mythic wellspring, reordering the positioning of the two contradictory elements so as to set their relation to one another back to a morally apposite one, for, in Schelling, evil is merely that particle of the divine will insofar as it is hoarded and stored up by the daemon in matter, a kind of inversion of the divine potency, or a metaphysically inflated egoism which Nietzsche mistakenly championed as the Dionysian joy of the un-sublated Will to Power. Because the Return can never be fully completed, that is, because the return into the mythic silence of Schelling can never completely extinguish the sense of the tragic and close off the space of the Real as in Nietzsche's version of the return, (psychically equivalent to Freudian guilt becoming the wound from which motive force is originated with the loss of primary object) nor wholly close off the space of the ideal and allow the tragic itself to become deified in Dionysian exuberance, (equivalent to Lacan's circulation of object-less desire around the negative core upon which the personality structures are constructed) the concept of the Pandemic may be used to mark off a sphere beyond Dionysus and Apollo: the primary loss is imagined here neither as the Dionysian struggle to break through Oedipus and bring ourselves into existence as our own father and mother nor the Apollonian dissolution of form in power, but as the Pandemic loss of itself in face of Urania, with an extension beyond Schelling as well in that the reordering of the positioning of the opposing elements is expanded (this possibility is the episteme) with each transition into a new topoi, (this reording and re-concatenation of the multiple is equivalent to Straussian silence in the mytho-logos or the silence of Platonic aporia after the conclusive fulfillment of dialectical reason) so that a new negative object is reproducible (this re-production is the epistasis, the typus of psychic reversal and the subject of Glorious' preface) with each stage leading up to the final reproduction of the negative object of the individual, to the reification. The Pandemic loss is also seen as the loss of the pure Affirmation, the self-defeat of individuality struggling towards universality, while the potentiation of the opposing elements making up the tragic corresponds to the philosophic plurality (in which the individuality must annihilate itself in assuming the mantle of the All) at odds with the Hegelian unity of the absolute.

This conceptualization of the Pandemos can be happily organized by constructing a dialogue network with Solger, Schelling, Nietzsche, Machiavelli, Eckhart, Theophilus, and Climacus, whose essential structure will here be offered. Since the object of human destiny lies beyond the finite, the conatus or longing for eternity both destroys matter and reveals its essence, its beauty, extracting its Form and the semina motuum for the soul's ascent like Solger's sublation of the tragic in itself, of the Pandemic, sacrificial dissolution of the finite in the finite struggling for the infinite. But this revelation must become habitual will in Eckart's language: the creative potential or virtu ala Machiavelli it invests to us as precisely that Theophillian paradysi species or an image of paradise, imprinted on the will in the philosophy of Climacus like an erotic-mortal prototype for the divine agape, (which allows us to theoretically establish a reference point for the divine, "a new center for the garden") in order to survive the epistasis or reversal of love's "passion brought to event" and the conquering antidrome in order to become a constitutive feature of psychic existence, must be transformed from mere instinct into participant will, bear the living saeculum and demarcate the invariable, for, just as Eckhart defines a typical, momentary will in which inspiration temporarily crosses the limen of transcendence, and a greater habitual will in which the creative instinct can possibly be solidified and transformed into action, we might say that there are equally two kinds of activity: some acts demarcate the invariable and give measure to the boundless, while in others, to refrain Holderlin's lament, all yearning vanishes across the shore of the boundless into the infinite. In terms of the daemonic progression, the ascending frenzy of the heroic cycles gradually accomplishes this "habituation" of inspired genius. Carrying the paradysi species or Theophilus' image of paradise as a Climacusian erotic-mortal prototype for divine agape, as the true "eikon" for godly tragedy, man becomes capable of demarcating a new line for the boundless, thereby preventing "all yearning from vanishing into the infinite" in the merely human or comical madness of the "phantasia". This rescued yearning becomes, through "the habituated will", the virtu which empowers amore to designate an object beyond conventional moral obligations and the given social contracts, and delivers eros to that strength out of which nations and new faiths are founded, out of which the contradictory elements of the existentia are potentiated by entrance upon a new topos. This project for a statehood is the Doric inspiration which goes beyond the father and Oedipal network, beyond the stateless feats of empty strength on the part of Herakles, who vanished like our yearning while he immolated himself in Dionysian exuberance, and who gave his kingdom and the armor he left behind in the bed of ashes merely to that race physically capable of claiming it, though they possess nothing of his lineage. This salvation of mortal yearning, in Hindu philosophy, is the samsara or desire which breaks the wheel of one karma or time and generates the next. This connection between the project of statehood and the struggle with time could serve very well to develop an understanding of politics and its relation to philosophy. ]



This habituated will, Echkartian habituation of inspiration, marks the preservation of essential material in consciousness from being lost to the epistasis or psychosexual reversal, and generates the necessary strength to defy the state and prevent the concealing of working-value within surplus-value, ie. the basis of philosophy and morality.


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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 11:56 am

"I agree though that we need a system beyond both Marxism and Capitalism, which is what I have been developing. In my system, human value and economic value are conceived as the same form of value"


meaning: working-value is the true essence of human nature, the basic life-energy and essential materials in consciousness, (instead of the species-essence in Marx, whose totality man feels alienated from) and surplus-value is actually just an illusory entity (contra conventional capitalist economics which takes surplus-value as a valid concept of profit) which measures the stratification of wealth in geographic and sociological dimensions caused by the introduction of tertiary capital by which the American system surpassed the feudal state in terms of its increased ability to control the population and absorb capital to the interests of the state, a strata like the American north vs south in the example I like to use; those essential materials are excluded from consciousness and lost as the emergent social-economic structure based on tertiary capital conditions the psychosexual development and ego-structure to form the libidinal-motive complex, an exclusion of a radical positivity contra Freudian repression and sublimation of instincts through abjection. Before tertiary capital was "invented", human working-value was not concealed and distorted by surplus-value, and man's essential consciousness-material was still expressible by means of his working-value and life-energy- (contra Lacanian ontological rupture and de-objectified desire) this kind of labor is what the Greeks called poiesis, a labor by which man is not then distanced from himself, and through which he does not objectify himself in the objects he produces ala Marxist commodity-fetishism. *


Slavery in pre-history and before the US was used to accomplish projects on the behalf of a small aristocracy, thus it never led to the creation of tertiary capital, plus the geography of Europe did not provide for it.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 3:29 pm

Parodites, thanks for all this theory, I'll be spending some time with it and get back soon.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 7:02 pm

Free market forces still exert a lot of influence, demand and supply and price still are interlocked in complex causal ways with each other. Of course much of that isn't "free" but simply "freely" associating to, in causal manner, whatever state-controlled conditions arise that impact supply, demand or price (e.g. the OPEC consortium and oil surplus is an easy example of this). As for exporting surplus from one area into another, this is basically all that economics is: taking something that is in excess somewhere, and thus under-valued relatively to other areas where it is not in excess, and exporting it into those other areas where it is not in excess, thereby actualizing a latent values-differential between those two spaces. We call that differential "profit". This is what happens with natural resources, with manufactured products, with labor and slavery as you point out, with ideas and intellectual goods, even with services too... economics is nothing more than identifying small excesses in one locale and arranging to transfer them into alternate locales where they are not in excess. This is also what nature itself does, even what our bodies and the cells in our bodies are doing all the time.

Of course this process involves a lot of transformation of those excessive things -- resources and labor get turned into goods and services, into products, because this is a more derivative and more complex way of actualizing the latent values-differentials: say you take a dozen raw materials that are needed to make a given product, these raw materials are transferred from mines or wherever else they are located and converged into a factory, this means that an excess individual to each resource has been actualized as mining or extracting the resource and transporting it elsewhere to where that resource is not naturally present or not present in such excess as from where it came; now, derivatively, the same process unfolds as those dozen raw materials are combined to produce a product X, and X is now exported to new locales where X is not present or not present in excess relative to where X was produced. This goes on and on and on, this is literally all that economics is and ever was.

I agree with you that this sort of differential actualizing gets taken as far as possible, as derivatively as possible, to produce massive flows of capital from some regions into others; when a single resource in excess somewhere becomes a primary driving power of economy, such as slave labor was in the South, this same primary driving factor in turn drives other secondary economic motors and can end up seriously impacting the entire economy by extension. Human workers are no less a "resource in excess" that is arranged, transported, transformed and applied to the ends of actualizing values-differentials. The human being itself is a values-differential, and a very complicated one.

I am trying to understand your distinction between work-value and surplus-value. For me, economics and human being are separated by an abyss, whereby what it means to say economic value and what it means to say human value are entirely separate things. Economic value is just this kind of relocating of the excess to new locales as I point out above, what is called generating profits, whereas human value is about meaning directly, broader more philosophical values, existential requirements of living that apply to a self-conscious being such as ourselves and given the such and such kinds of psychological structures, history, genetics, language, ideas, all of which define us. It is true that humans derive much human value from our work, but this isn't economic nor can this value really be captured by or transferred into the economic. Humans simply use economic situations to explore and maximize human values, just as we use whatever is available to us to self-value according to our own existential philosophical requirements. The economic has no 'soul', no existential depth, and no philosophic meaning inherent to it; the only possibly philosophic meaning to the economic is in how humans make use of the economic situations to further human values, but as I just said this is secondary at best, and not at all a direct result of or tie into the nature of the economic itself. Someone might find some kind of "meaning" in farming corn, but that doesn't mean there is any kind of inherent human meaning in farming corn... there just isn't. The human farmer is just using his work-experience to secondarily produce human meaning given the situational conditions available to him; he could have just as easily done that with a thousand other possible enterprises or activities.

This is connected to why I think economic conditions as they presently are, namely driven by need, scarcity and profit, are irrational and simply hold-overs from the larger natural-animal world... these are pre-human conditions that humanity is destined to overcome and do away with. Why should human beings be subject to scarcity of goods, needs of profit and material production and toil like we were dumb beasts living in the "state of nature"? Fuck that, I say.

So I must reject any attempt to define or explain human-being or human meaning and the significance of self-conscious/historical life in terms of the economic. To me, the economic is a remainder of dumb blind starving nature that still lives in the human world. I am not saying we should just ignore the economic, we can't do that, but it is destined for being overcome.

Everyone today cares about "the economy", they don't realize that the economy is not only a rigged game but a game that is already over, speaking historically and in terms of the future... this is something I agree with Marx about, he saw the long-term contradictions in capitalism and global capitalism, he knew that it could not sustain itself in terms of those contradictions. Today the attempt is to desperately try to sustain capitalism qua the contradictions within capitalism, and it is going to end in catastrophe. Trump may do some good here by relieving a little pressure, but in a game and complex situation like global economics when you relieve pressure somewhere you create more pressure elsewhere... especially as forcing new pressure into non-economic areas such as the ideological-religious or the political, or the military spheres. Such spheres often compensate when economic pressure-forces are moved around and change the nature of the game 'on the ground'. And indeed, ideological-religious, political or military spheres are actually closer to the "human sphere" than is the human sphere close to the economic, which is a deep irony I know.



As for tertiary capitalism, I think this is an ingenious concept and term of use. I mean your use of the concept of tertiary capitalism, the idea of it, and not tertiary capitalism itself. The natural local value of work is organized into larger collectives of "surplus value", per what I said above about how economic is simply excess reorienting and actualizing, which is to say that the individual human-being value that is gleaned secondarily from our "work" is reappropriated away from that human person or human-familial-social locale and transferred upward into larger aggregates of surplus value, basically a kind of amorphous stand-in or symbol for how much potential excess transportation and extraction can be possible given any given set of conditions and geographies, so it becomes that economics is in the macro sense driven actually by this abstract notion of organizing surplus value directly, as summed and alienated labor-power, and this is done primarily through increasing and manipulating wages, but also manipulating other things such as tax and regulatory codes and laws, also direct force of military campaigns can be used here. Once the situation exists where macro-economics is being driven largely by the existence of these abstract pools of surplus value of alienated-summed labor-power, directed by manipulations of wages and tax laws and regulations and the like, I see this as where your tertiary capitalism stage forms: tertiary capitalism is the kind of capitalism of moving around mass abstract excesses of surplus value having become divorced from work value, as you identify these two terms (but again, I don't think economic work has any literal human value, only secondary and historically contingent value to humans given that we happen to use the economic/work to our own human ends, and that we are still stuck in a pre-history where we are required to toil in an absurd state of nature), in order to push the principle of the economic as such (as I identified above, "...X is now exported to new locales where X is not present or not present in excess relative to where X was produced...") as far as possible, to generate as vast and controllable profits as possible.

Profits are literally the control mechanisms of the entire economic system. Whoever controls the profits, controls the system, and can manipulate and direct the arrangements of the abstract excess-pools of "surplus value" however they like. These are the super-capitalists who do this, and who probably control things today. This same class of super-capitalists supposedly moved against Napoleon, and Hitler, and have essentially taken over most of the US economy and media industries as well as taken over much of the political as well. This isn't surprising, since we live in an absurd system where "the economy" is literally worshipped as the only truly supreme and universal Good; the end logic of this system we have today is that these super-capitalists will re-write the US constitution and US laws to make themselves the literal politicians, replacing politics itself with economic pacts and trade treaties, and erasing political representation by virtue of the fact that at some point it will become a choice between "the political power and representation of the people as hypostatic force" and "having a well-functioning and growing economy". Literally I do think this is where we are headed, to the precipice of such a choice. And I know how people will fall down along the lines of such a choice: most of them will side with the economic, because this fits with entropy and with the easier route of imagining the future only in terms of the past rather than in terms of heroic breaks and visionary new ideas. Only philosophy and a basic human-heroic hopefulness can break free from the slavery of worshipping at the alter of the economic. This is even why in Revelations in the Bible you have their vision of Hell on Earth as basically everyone forced to use the mark of the beast to buy or sell in the markets; they understood that eventually it was going to come down to this one simple choice: Do you want to live like dumb beasts in the wild, in an absurd state of nature, in "the economy", or do you want to assert your radical Human quality and strive out for truly human values, something totally New historically-speaking?

Let's see.. with tertiary capitalism the way it is today, we have a continuous pushing into whatever configurations of global capitalism make sense to maximize the profits of the super-capitalists as well as which make sense to increase the control of (dependency of everyone else upon) "the economy". What do we do about this? I'm going to look to what you said here, " absorption of tertiary capital by the global banks; debt is enlarged to nearly metaphysical scope; state-power checked
by corporate global power, by debt: nation-states lost.
"; yes this is indeed where we are today, banks are basically just focal points for the super-capitalist movement upon the planes of tertiary capitalism. Such movements threaten to erase human being itself, they don't even pretend to hide this fact. Banks are control-points and key mechanisms and keep tertiary capitalism going. Right now politics is sucking at the teat of the banks, trying desperately to secure a prime position for itself in the movements of tertiary capital. It will be interesting to see if Trump really balks this trend, or if he embraces it. Considering he is a multi-billionare with deep ties into international business, third world sweat shop labor, and investments across the globe, namely Trump himself is basically sitting at the focal points of tertiary capitalism and already reaping the profits from this, I am going to wait and reserve judgment to see what he does. Either he is obstinate enough to carry through with what he has said so far (this is definitely possible), or he is moral (human) enough to carry through with what he has said so far (not at all likely), or he is just saying what he needs to say to thread the needle between tertiary capital power and power in terms of access to the symbolic-ideologic of the American electorate (also possible).
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 8:49 pm

" taking something that is in excess somewhere, and thus under-valued relatively to other areas where it is not in excess, and exporting it into those other areas where it is not in excess, thereby actualizing a latent values-differential between those two spaces."

That describes how it works up to feudal society and the extra-regional scheme developed by the Europeans before America was discovered. What you said describes the international system of early Europe, but the inter-regional intra-continental system of the colonists is concerned not with profit in the sense of an increase in general wealth for the host populace, but in manipulating a certain system that utilizes the regional disparities to empower the state.


The basic idea is that there exists an international intercontinental network of geographic zones, and some zones are more appropriate for capitalistic enterprise and industry- temperate regions like in Europe, and some for labor and slavery- ie, Africa, with kids mining rare earth materials for Iphones in order to fuel the capitalist zones. [See world-systems theory] But, as opposed to the European feudal society, which took that model of simply exporting from one zone to another to its furthest extreme- because of a more disparate environment the US allowed slavery to be transformed from an aristocratic to a truly economic phenomenon for the first time- [like I said, you can't generate surplus value or the illusion of it with slavery in the international feudal/European system because all export from the labor/slave zone to the capitalist zone has to be used as fuel for the capitalist zone] but the capitalist and labor zones coexist in the new continent; here, the North became a capitalistic enterprise while the South took to slavery and plantations- because of the density of this connection, (it was an intra-continental inter-regional one) the colonists were able to invent tertiary capital, and the socio-economic system emerged which, after the civil war and the slave-trade collapsed, began to resemble the dynamics described by Braudel, as the state begins involving itself in protecting the socio-economic system through monopolization and corporatization. Then the world wars occurred, and finally globalism appeared, which takes this economic model developed by the colonists and succeeds in extending it over the earth with debts and strategic trade arrangements like what the tpp would have been, international trade facilitated by new technology. The colonist derived model is not concerned with "profits" in the feudal sense, it is concerned with empowering the state.

So the European system was constantly experiencing famine and disease and collapse due to its subordination to the larger international network. The US eventually achieved true state-level power and an independent economy, after difficulties with the collapse of the slave trade- hence the Industrial revolution. The model they developed has gone through three transformations, from the initial production of the inter-regional conversion of slavery into surplus value and tertiary capital, to the Braudelian intervention of the state to assist these industries producing tertiary capital in not collapsing, and finally a globalist system where we host the central hub of the debt system.

Nations in which this tertiary capital model functions can assure the most debt, with the US at the top. That means they can import more raw materials, which means they can maintain the inter-regional disparity in larger expanses of territory. Nations that cannot do this are relegated to slave-labor. Thus the globalist system [the total territory of the world in which this model functions] is more powerful than any merely political government. All human working-value is converted by the tertiary capital and surplus-value into a function of the state, under this globalist scheme.


If, under Trump, we opt out of the globalist system in order to restore wealth to the host population, we may crash the whole thing and force other nations to have their own Brexit and then we can address the basic exploitative nature of tertiary capital, or another nation might be able to recover the central hub for the international debt, in which case...


Since, as a nation, we have done this, we must compel the other nation states in the globalist system to do the same as us and pull Brexits of their own. Otherwise the new law as you called it Fixed, will fail.


"Would it be fair top say that Socrates internalized all the philosophy of Athens, creating a meta-philosophy we might simply call "Athens"? That is to say, is not to possess daemonic conscience simply to have Athens in ones soul?"

Yes, Socrates was Athens.


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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 8:53 pm

This is indeed marvelous theory, Parodites, fuel for many years of political explication in fact, so let me make a modest beginning.
Let me pinpoint just a few consequences I see in the following segment.

Parodites wrote:
[ Before philosophy reached this final configuration, the pre-Socratic individual lived in a
sphere wholly circumscribed by the powers of State, that is, a form of life perfectly
regulated by external factors in the organization of society, ceaselessly creating Cosmos
within the image of his Logos and living out the image of his Cosmos in the Polis. It is
only when Socrates internalized this logical structure afforded by the polis that a real
moral theoria appeared, finally differentiating itself from mere ethical praxis. The real
contribution Socrates made was just this: he, for the first time, gave us to understand
philosophy, not as yet another function of the existence of the political structure, but as a
way of life truly independent from the State, as an autonomous existence with its own
sphere of power, subject to nothing beyond itself; as a form of life subject only to the
height and depth afforded by the star of its unique daemon, and the hazards of its own
compass; subject only to some mysterious, internal criterion, by which alone it judged
itself- that is, conscience. While all the various political forces, rather we identify them in
the explicit functions of state, in the church, or in the hymns and songs of the poets with
all their beautiful lies, startle their objects into reactivity, momentarily blinding them, and
that to the end of including them in the Totality, of absorbing them into the overarching
polis, we find that philosophy gives us the answer Socrates afforded Leon the Tyrant: life
is much like the old Olympic games, some going to win the prize, some to sell their
goods, while the best go- as spectators. Thus philosophy spectates the activity of political
existence, of the state in general, without startling anything into becoming reactive to it;
where philosophy does act, it acts for exactly the opposite reason, namely to spur its
objects into the purity of independent action, that such objects might discover their own
daemon, fate, and character- their own philosophies. Philosophy, however, certainly
avoids becoming the enemy of the state, despite the fact that it has been firmly accused of
such treachery, and, insofar as it locates its most definite object, namely sophia or
wisdom, in the transcendent rather than the immanent, that is, in the divine wisdom
before which the finite cognition of man can proclaim only that it knows nothing, so it is
that philosophy can even prove itself the most pious servant of social life, for sophia,
insofar as she is loved- insofar as she is philosophized, becomes the passive ground or
value upon which the polis can begin mobilizing, in the form of a moral schema rather
than a limited ethical praxis, the whole scaffold and rank-ordering of her objects toward a
kinesis of the eu-daemon, in which the perfection of man consists. Before this, before
Socrates- before philosophy, men did not speak out of turn with their age; the individual,
perfectly conformed to the political structure, could only live out within himself the
ontos, a direct affirmation of ousia or Being's affirmative content- that is, the episteme or
regulating form of social existence, rising to or falling below the stature of virtue or arete,
so that the individual and the state could do nothing but limit one another: in the wake of
the Socratic enlightenment, the dialogue of immanence and transcendence had begun, and
the polis learned to impose itself upon the individual only as a means of imposing dike
upon psyche, or justice upon the soul, with the goal of achieving the Aristotelian
perfection of human happiness, which the Socratic school names simply as the
emancipation of psyche, to be accomplished only through dike or the good. As
philosophy emancipates the daemon, as philosophy encourages the psyche in all (b)eings
to take up the pursuit of Being, as philosophy spurs all things to independent action- as
philosophy induces all things to philosophize, so it is that philosophy taught the polis to
even name its own motive force, namely the perfection of human happiness in
philosophic terms, or the perfection of dike in political ones.

Would it be fair top say that Socrates internalized all the philosophy of Athens, creating a meta-philosophy we might simply call "Athens"? That is to say, is not to possess daemonic conscience simply to have Athens in ones soul?

What becomes clear in any case from your philosophy of the evolution of consciousness, as much as it does from your philosophy of evolution of capital, is that it is has the same cost/propulsion mechanism as a stage rocket process; for the launch of one phase, the container of the previous phase is sacrificed. It falls away.
In the same sense I now see a segment of our population falling away, as the container that led to this stage by burning up all of its power, so as to make a new movement of national-structural valuing possible, which due to its superstandard of consistency functions as axis to a changing of the world-at-large, into a shape that will comply with the new consistency. Which for the ease of use we can call Greater America. (multiple meanings intended)

What I mean to stress is that there is much that simply must bne allowed to fall away. Not so much human beings. as modes of behavior.

The third cylinder of a rocket does not try to get the second one to acquire new fuel from cold space.

Rather, its value to the rocket (mankind) requires an absolute pathos of distance to what came before it. The same appears to be the case with the stages of consciousness.

I dont know if it is Zizeks term or perhaps Schellings or someone elses entirely but this "primordial crime" concept applies phenomenally here; Trumps victory is such a primordial crime.... that is to say the establishment of a new Law on the world which was hitherto governed by another.

I dont believe there has ever been a peaceful and democratic primordial crime before.


So to get back to Socrates and Athens, what I owuld say has happened now is that a critical mass of humans has attained Socratic daemon, the dark, human, inner version of what the Athenieans precipitated with Pallas Athena - the metaphorical image of their ascending rational powers over the barbarians.

(Barbarian, barbaros, means literally 'blablahblah-er', an onomatopee for a person not able to express himself in a civilized manner - i.e. as a Greek, as someone aspiring to Reason)




Capable -
Even though it literally means "household", I interpret the term "economy" as the transaction of values; hence, In my view existence itself is the "economy"; all works to the maximization of Value - but all is rooted locally. It requires "genius" (I say related to genesis and genus, origin as well as type) to universalize - and this always comes at a cost, as I think is a major implication of Parodites' accumulative-cathartic model of evolution.

Here's what I see in these terms: Marx severed man from the universe by interpreting him in terms of precisely what he can be disowned of. He thence gave man away to industrialism, by ontologizing of man only that part with which man can actually part and beckoning him to put his life on the line to deal that part of himself between the hands of others, owners, agitators, even kings.

Still, strong men and women in the heyday managed to take that value surplus part and turn it into Union. The power of Unions is the most useful thing to have come out of Marxism; to selfvalue in terms of leverage against meta-owners. It is not however a fully sufficient ethos; it does keep man compressed, does not allow for the wings of freedom or mind to grow. Communism is a sound moral option, but no full ethos; Socialism is the attempt to make Communism into an Ethos through adding soft-Christian pathos. It has worked as greasing the wheels of industry and undoing the severely masculine resistance of communist units.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 9:48 pm

Edited my post above yours, added a key point, and addressed something you said.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 10:21 pm

Parodites wrote:
Since, as a nation, we have done this, we must compel the other nation states in the globalist system to do the same as us and pull Brexits of their own. Otherwise the new law as you called it Fixed, will fail.

Yes.

" Our polity does not copy the laws of neighboring states; we are rather a pattern to others. " - Thucydides

In France and the Netherlands the nationalist movements are incredibly strong, have been since the beginning of the century. In France democracy is peacefully co opted by a strategic alliance between center- and extreme left and center right, in the Netherlands the state simply prosecutes and demonizes the nationalist party with all its legal might, forcing a legion of increasingly strong rationalist-nationalist intelligentsia to come to the defense. Brexit wasnt quite enough to tip us over but Trump may very well be - yet we are Germany's single most loyal partner, so it'll be a process requiring some actual philosophy to complete. Consider that Germany and the Netherlands are perhaps the most zealous and esteemed hosts of technocratic logistics-industries, it is going to be very hard to disentangle them as states, as the Netherlands is basically Germany's main port.

France will have it economically very easy to detach if Trump is extending them the industrial and military friendship help that Germany never could. The question is how Sarkozy is going to position himself. He may win with the promise of independence and then plunge France in another doubt-fest to fremain them - if Le Pen wins it's over for Brussels.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 10:37 pm

Look.

http://www.nytimes.com/2016/11/18/business/trumps-biggest-test-can-he-build-something-that-inspires-awe.html?hp&action=click&pgtype=Homepage&clickSource=story-heading&module=b-lede-package-region&region=top-news&WT.nav=top-news&_r=0

3 days after I wrote my emphasis on building in this thread which has already been predictive of so much, now the NY Times finds an inroad to get behind Trump, in the very terms I posited: Awe. Ive always believed in whats now called meme magic; projecting Values into the human tectonic baseline. We will all by KEK keep emphasizing wherever the President's aspirations get philosophical.

"When the thoughts are real
start kicking up your heels"

- Fat Larrys Band, Act Like You Know

https://www.youtube.com/watch?v=JpopnBhxQ8U






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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 10:59 pm





At the very center of Europe, where the cold war meetings happened, this is the old land and its attempts at the 20th century.

Europe is stuck in this.

Most of Europe, not so much France. They gifted the Statue of Liberty.
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Trump may want to openly prioritize certain nations in Europe, ridicule and challenge others. Not structurally of course, based on merit and stupidities, or simply based on value conflicts.

In France he could do a lot to tackle to religious problem; it is a fact that all humans want certain identical things, religion or not, so sanity and adamant stoic secularism can bring large religious populations to calm and socialistic civic life, and France is fundamentally socialist. We see what it takes to be successful as a Socialist nation: A Robespierre, a step or two more thorough than Stalin. It has to happen once, then the threat is there forever.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 11:23 pm

Also Trump may claim Rome now - a piece at its center, which will then expand vastly by Jupiter, hail.
He has earned this right, his victory has both Christ-like and Caesaric aspects.

For this or that, set up a universal seat of business in Rome through which he pumps a steady stream of funds into secularized enterprise across Europe. Make Europe Great Again from Rome.

Paris and Rome are evidently Europes capitals, Brussels and Berlin are comparative shitholes. Italy and France are furthermore the most versatile producers of cultural items of high value. The amount of fine items Italy produces is astounding.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 11:42 pm

Further building opportunities, -

Trump and Metaphysics: A Continuing Thought-stream - Page 14 Gibraltar-strait
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 11:44 pm

Also we can just give Spain back to the Arabs. Most useless country ever.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 11:46 pm

Parodites wrote:
" taking something that is in excess somewhere, and thus under-valued relatively to other areas where it is not in excess, and exporting it into those other areas where it is not in excess, thereby actualizing a latent values-differential between those two spaces."

That describes how it works up to feudal society and the extra-regional scheme developed by the Europeans before America was discovered. What you said describes the international system of early Europe, but the inter-regional intra-continental system of the colonists is concerned not with profit in the sense of an increase in general wealth for the host populace, but in manipulating a certain system that utilizes the regional disparities to empower the state.


The basic idea is that there exists an international intercontinental network of geographic zones, and some zones are more appropriate for capitalistic enterprise and industry- temperate regions like in Europe, and some for labor and slavery- ie, Africa, with kids mining rare earth materials for Iphones in order to fuel the capitalist zones. [See world-systems theory] But, as opposed to the European feudal society, which took that model of simply exporting from one zone to another to its furthest extreme- because of a more disparate environment the US allowed slavery to be transformed from an aristocratic to a truly economic phenomenon for the first time- [like I said, you can't generate surplus value or the illusion of it with slavery in the international feudal/European system because all export from the labor/slave zone to the capitalist zone has to be used as fuel for the capitalist zone] but the capitalist and labor zones coexist in the new continent; here, the North became a capitalistic enterprise while the South took to slavery and plantations- because of the density of this connection, (it was an intra-continental inter-regional one) the colonists were able to invent tertiary capital, and the socio-economic system emerged which, after the civil war and the slave-trade collapsed, began to resemble the dynamics described by Braudel, as the state begins involving itself in protecting the socio-economic system through monopolization and corporatization. Then the world wars occurred, and finally globalism appeared, which takes this economic model developed by the colonists and succeeds in extending it over the earth with debts and strategic trade arrangements like what the tpp would have been, international trade facilitated by new technology. The colonist derived model is not concerned with "profits" in the feudal sense, it is concerned with empowering the state.

I can't agree here. "The state" is precisely what had near absolute power in feudal systems, whereas in the American colonial system the state was deliberately subjected to delimitation and fragmentation and subordinated to law... consequently with a severe lack of political power to limit economic enterprise at the behest of the assumed divinity or absolute Right of the state, which assumption was explicitly lacking in the American federalist system, corporate enterprise was free to run amok and pursue profit for its own sake. This gave rise to the mafia and organized crime, and ultimately to the largest corporations on earth and the super-capitalists who own them. Wealth in the old systems was immanetly political while in America it could become political to a degree precisely because it was not political itself. Profit is far more the driver of the American system than the older feudal systems; this can be seen in how profits organize resources and labor to produce innovation and capital expansion, entrepreneurship, and a tax base able to sustain a political system somewhat free from the economic enterprises. Marx didn't even know that taxes could be used like this, because his framework didn't include profits on anything like the scale we've seen today.

"The state" as aspiring absolute power exists first as feudal merger between economy/wealth and the politics class; then as relatively independent economy/wealth from the political class, namely the freedom of economy and politics from each other to a new extent, each trying to will to power independently and waging wars over this, which is the American history; and finally today as the economic trying to buy the political class, which is basically a reversal of the original European political systems wherein wealth was granted by political privilege.

Now, political power is granted by economic/wealth privilege. The political power now exists to expand profits for the economic and the wealth class, hence why people today are made to worship "the economy" and to sacrifice their political rights and power to just the idea of wealth or "GDP".
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeFri Nov 18, 2016 11:59 pm

Nice

http://www.breitbart.com/california/2016/11/18/ford-takes-knee-will-not-move-kentucky-mexico/

Next to Apples announcement, wow
Saving this many jobs merely by getting elected, markets going up -
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeSat Nov 19, 2016 7:04 am

To Capable: When I talk about state-power I don't just mean power over the population, I mean power over other states as well. This geographic struggle of industrial and slave-labor based zones replaces Marxist class struggle, while tertiary capital replaces Capitalist profit and surplus-value. The state had power in the feudal system over a host populace but because it was subordinated to the international "world system", it did not possess economic independence, couldn't produce surplus value, and thus it was constantly strained by famines, disease epidemics from the population density, revolts from the population, and infighting power-games over the crown etc. The feudal system could only ever make the state into a hub of international exchange between industrial temperate zones and slavery-labor zones like Africa, exporting raw material from the later to the former and to itself in order to fuel its enterprises- Europe simply pushed this position as a hub of international import-export to its extreme. It requires a massive population and, though an aristocratic class can funnel "excess" goods produced by the peasants into their own pockets, they would have to be content with using them themselves because they can't really export it and generate surplus-value or "profit" in the colonial, properly capitalist sense. This is what limited the economic enterprise of the feudal state.


The US eventually gained economic independence, a way of creating surplus value, solved the problem of population density (not completely) etc. They created an inter-regional network of zones within their own continent (the unique geography allowed this, plus we have full Atlantic and Pacific access here) and produced surplus-value after figuring out how to use slavery in a truly economic sense. After the collapse of the slave-trade we started telling our slaves that they were actually earning something called "a wage" and people seemed less angry. As in Braudel, the state must intervene otherwise those gigantic monopolies do not form. The state politically crushes competition and the free market in order to allow corporations to form and stratify tertiary capital: the corporations are not pursuing profit for its own sake even if they think they are, rather the political class allows them to exist and to exist only within a narrow field of possibility which ends in further advancing state interests. The political class creates a tax code that aids monopolies in forming; the corporations do not have a free market to engage with and make profits for their own sake, but rather a narrow field of possibilities in the form of an international arrangement of debts. The state exercises its power not only on the host populace, but on other populations, ie. colonialism. While profit didn't really even exist in the feudal-system because slave-labor could not generate surplus-value, in the new system corporations can't pursue profit for its own sake because there simply exists no free market; the political class controls the market and market forces in order to create a narrow field of possibilities, under globalism assuming the form of a debt arrangement between states.


The extra-regional system of the feudal state makes it impossible to create surplus-value/profit with slave-labor or engage in colonial expansion; the intra-regional system of the colonists makes it possible to produce surplus-value with slaves (tertiary capital) and to gain political control over other economically dependent, slave zones like Africa. The tertiary capital is what consolidates political and economic control, and it, rather than profit in the capitalist sense, is the driving force of the system. But regions that are temperate and industrial can also be politically controlled in the most recent transformation of this pattern, globalism, namely with the use of an international bank and the concept of debt. People who "buy" laws at the highest level like Soros are actually buying some control in this global debt arrangement, which they accomplish as well by playing with foreign currency- a lot of these laws are responsible for crippling our economy in the US, but they are passed because they are useful in this debt arrangement between states and in a further consolidation of the spheres of power into one system. The goal of globalism is to not to drive political and corporate power further apart as you say, but to consolidate political, economic, educational, and ecclesiastical power in one class of people and in a single system whose sphere of influence exceeds any economy or political government, whose sphere goes beyond that of any nation-state's border:

Thus now, under globalism, the arrangement of debts is not made for the benefit of a single state, not even the US, as our economy gets crushed under things like the tpp. It is made for this overreaching system which consolidates political and economic control in a single place. This system is now the true "state," a global state.

It is this globalist system that is the enemy of humanity.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeSat Nov 19, 2016 8:10 am

Fixed, the stock market isn't real right now. If it goes up it's just in fantasy land. The bubble is huge right now, it's a bubble of easy money, debt, and denial. We elected a multi-billionaire super capitalist international businessman to the white house, so naturally Wall Street is going to be doing some celebrating.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeSat Nov 19, 2016 8:34 am

Parodites: yes the goal of globalism is to merge politics into economy, and as I was saying to actually do away with the political entirely as it is subsumed within the economic. Economy and politics separated to a certain unheard of degree in America, but once this happened the Economic started trying to buy up the political, which constitutes a reversal of how things had always been pre-America. Even when economic and political were wed together in the past, the political always had the upper hand, through ideology and religion, through the favoritism and nepotism of the ruling monarch and through its absolute military power, etc.

Colonialism existed before America. Certainly before the modern American state we have today and which started to form more fully in the late 19th and early 20th centuries. In fact we had an expansion of political rights and insight as a consequence of America, but this only formally ended colonialism and really just introduced neocolonialism, which is the colonial spirit of conquest for profit only actually achieved through the economic directly and through the submission of local politics to economic powers. Colonialism in Europe was always about profits, whether with slave labor or resource extraction from around the world, e.g. the spice trade, diamond mining, etc. I think the current system is still based on profits, simply because corporations are going out of business all the time because they don't earn profits or enough of them; capital funds are moved around to the more profitable enterprises as less profitable ones that cannot compete as well simply get liquidated. Politicians do not control corporations as completely as would be required for the kind of setup you're describing, although it's true that political favoritism indeed has huge impact on which companies succeed or fail this too is driven by profits and insider classism as politicians cater businesses for political donations and payoffs in exchange for fast-tracking that business's permits or approving its contracts, etc.

But at the end of the day the politicians are trying to make profits (wealth) for themselves when they sell out to big business, and businesses are trying and are required to make profits in order to avoid being liquidated by the capitalist vultures and having their wealth transferred to some new economic-corporate scheme. Businesses don't care so much about state power except to influence it in their own favor for gain of profit; in fact most large corporations are generally anti-state power, anti-regulation etc. because they want to be free to profit-motive to their fullest extent. As for globalism and the international business and debt system yes I see it this way, that it's all neocolonialism driven by seeking maximum profits for both business and politicians; the increase of state (political) power that accompanies globalism (not traditional state power but the power of the abstract-vague "international state") is a consequence of how economics is reorganizing and purchasing the political, attempting to convert the political into a mere shadow of the economic, which means subverting political will-force into economic profit-force or "wealth"; the political is a metaphorical representation of the mind, while the economic is a metaphorical representation of the body. Wealth is desires and needs based satisfaction while the political is based on reason, truth, as law and principle beyond mere self-interest. That's how I see it anyway.
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PostSubject: Re: Trump and Metaphysics: A Continuing Thought-stream   Trump and Metaphysics: A Continuing Thought-stream - Page 14 Icon_minitimeSat Nov 19, 2016 9:17 am

Capable - thats not how markets work. They dont respond to whether the president is a billionaire, but to whether or not profit increase is coming.

"wall street" isnt the market. Its not a one faceted object.

The market is very real, showing how the tech stocks dropped but the rest went up. Thats realism, as SV tech is going to have to pay higher wages now, theyve been the main parasites in the industrial sector.

That Apple decides to build its iphones in the US is a deeper response. That is the tech world reorganizing themselves so as to be of Value to its motherland.

All pure and presictable result and proof of return of selfvaluing.
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