"Sad."
Let's couple the Death Drive to Marxism.
They're the ones obsessed with it.
A modern day Marxist is "one who didn't turn out well".
he who turned out well - ceases to enjoy something when it is no longer wholesome for him.
Marxism is persevering in life by a coherence of of anti-valuing inferior to life that drinks up all life's resource.
Not all humans motivated by Marx in some way are sub-life, of course - few of them would be when you talk to them in person, I imagine - but the nature of their valuing-interacting, inter-valuing, is grounded in a common acknowledged axiom that ownership is evil. In literally all its proposed and executed actions, it attempts to take ownership of humanity and the planet. I guess Marx is simply the metaphysics of bad health - pure absence of coherence, unbound expansive violence outward and weakening and darkening inward, aimed at a place of pure contentedness, the absence of struggle, thus also the absence of sex, as in the sexes, the contrast that makes life terrible in its beauty -
yes, this is the reason for Marxism: beauty is terror.
"II. Dionysus
1003 (Jan.-Fall 1888)
To him who has turned out well, who does my heart good, carved from wood that is hard, gentle, and fragrant--in whom even the nose takes pleasure--this book is dedicated.
He enjoys the taste of what is wholesome for him;
his pleasure in anything ceases when the bounds of the wholesome are crossed;
he divines the remedies for partial injuries; he has illnesses as great stimulants of his life;
he knows how to exploit ill chances;
he grows stronger through the accidents that threaten to destroy him;
he instinctively gathers from all that he sees, hears, experiences, what advances his main concern--he follows a principle of selection--he allows much to fall through;
he reacts with the slowness bred by a long caution and a deliberate pride--he tests a stimulus for its origin and its intentions, he does not submit;
he is always in his own company, whether he deals with books, men, or landscapes;
he honors by choosing, by admitting, by trusting.
1007 (Spring-Fall 1887)
To revalue values--what would that mean? All the spontaneous--new, future, stronger--movements must be there; but they still appear under false names and valuations and have not yet become conscious of themselves.
A courageous becoming-conscious and affirmation of what has been achieved--a liberation from the slovenly routine of old valuations that dishonor us in the best and strongest things we have achieved.
1017 (Spring-Fall 1887)
In place of the "natural man" of Rousseau, the nineteenth century has discovered a truer image of "man"--it has had the courage to do so.-- On the whole, the Christian concept "man" has thus been reinstated. What one has not had the courage for is to call this "man in himself" good and to see in him the guarantee of the future. Neither has one dared to grasp that an increase in the terribleness of man is an accompaniment of every increase in culture; in this, one is still subject to the Christian ideal and takes its side against paganism, also against the Renaissance concept of virtù. But the key to culture is not to be found in this way: and in praxis one retains the falsification of history in favor of the "good man" (as if he alone constituted the progress of man) and the socialist ideal (i.e., the residue of Christianity and of Rousseau in the de-Christianized world).
The struggle against the eighteenth century: its supreme overcoming by Goethe and Napoleon. Schopenhauer, too, struggles against it; but he involuntarily steps back into the seventeenth century--he is a modern Pascal, with Pascalian value judgments without Christianity. Schopenhauer was not strong enough for a new Yes.
Napoleon: insight that the higher and the terrible man necessarily belong together. The "man" reinstated; the woman again accorded her due tribute of contempt and fear. "Totality" as health and highest activity; the straight line, the grand style in action rediscovered; the most powerful instinct, that of life itself, the lust to rule, affirmed.
1023 (March-June 1888)
Pleasure appears where there is the feeling of power.
Happiness: in the triumphant consciousness of power and victory.
Progress: the strengthening of the type, the ability for great willing; everything else is misunderstanding, danger.
1026 (Summer-Fall 1883)
Not "happiness follows virtue"--but the more powerful man first designates his happy state as virtue.
Evil actions belong to the powerful and virtuous: bad, base ones to the subjected.
The most powerful man, the creator, would have to be the most evil, in as much as he carries his ideal against the ideals of other men and remakes them in his own image. Evil here means: hard, painful, enforced.
Such men as Napoleon must come again and again and confirm the belief in the autocracy of the individual: but he himself was corrupted by the means he had to employ and lost noblesse of character. If he had had to prevail among a different kind of man he could have employed other means; and it would thus not seem to be a necessity for a Caesar to become bad.
1028 (Spring-Fall 1887)
Terribleness is part of greatness: let us not deceive ourselves."
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Subject: Re: Two problems with Zizek 
Sun Mar 05, 2017 11:04 pm
