"What if - instead of 'How Do You Make Yourself a Body Without Organs?' - one were to ask: how do you make yourself a Nazi? For this is far more strenuous than the 1980 diagnosis suggests (referring to D&G's diagnosis of Nazism in Thousand Plateaus as suicidal deterritorialization - marimite).
1. Wherever there is impersonality and chance, introduce conspiracy, lucidity, and malice. Look for enemies everywhere, ensuring that they are such that one then simultaneously envy and condemn them. Proliferate new subjectivities; racial subjects, national subjects, elites, secret societies, destinies.
2. Burn Freud and take desire back to the Kantian conception of will. Wherever there is impulse represent it as choice, decision, the whole theatrical drama of volition. Introduce a gloomy atmosphere of oppressive responsibility by couching all discourses in the imperative form.
3. Revere the principle of the great individual. Personalize and mythicize historical processes. Love obedience above all things, and enthuse only for signs; the name of the leader, the symbol of the movement, and the icons of molar identity.
4. Foster nostalgia for what is maximally bovine, inflexible, and stagnant: a line of racially pure peasants digging the same patch of earth for eternity.
5. Above all, resent everything impetuous and irresponsible, insist upon unrelenting vigilance, crush sexuality under its reproductive function, rigidly enforce the domestication of women, distrust art, classicize cities to eliminate the disorder of uncontrolled flows, and persecute all minorities exhibiting a nomadic tendency.
Trying not to be a Nazi approximates one to Nazism far more radically than any irresponsible impatience in destratification. Nazism might even be characterized as the pure politics of effort; the absolute dominion of the collective super-ego in its annihilating rigor. Nothing could be more politically disastrous than the launching of a moral case against Nazism: Nazism is morality itself, heir to Europe's respectable history: that of witch burnings, inquisitions, and pogroms. To want to be in the right is the common substratum of morality and genocidal reaction; the same desire for repression - organized in terms of the disapproving gaze of the father - that Anti-Oedipus analyzes with such power. Who could imagine Nazism without daddy? And who could imagine daddy being pre-figured in the energetic unconscious?
Death is too simple, too fluid, too disdainful of races and fatherlands to have anything much to do with the Nazis. Ressentiment was something they knew about, as was the aspiration to a mythic sacrifice, a Götterdämmerung that would inscribe them in the history books, but these things never stretch to dissolution-desire. After all, lose control and you might end up fucking with a Jew, becoming effeminate, or creating something degenerate like a work of art. Does anyone really think that Nazism is like letting go? Theweleit's studies of Nazi body posture should be sufficient to disabuse one of such an absurdity. Nazism can turn you into a stiff before the messy passage into death.
A consummate libidinal materialism is distinguished by its complete indifference to the category of work. Where there is labour or struggle there is a repression of the raw creativity which is the atheological sense of matter and which - because of its anegoic effortlessness - seems identical with dying. Work, on the other hand, is an idealist principle used as a supplement or compensation for what matter cannot do. One only ever works against matter, which is why labour is able to replace violence in the Hegelian struggle for recognition. Work is also complicit with phenomenology, which grounds the experience of effort, rather than treating this experience as one other thing that matter can effortlessly do. Even in the deepest sickness of its illegitimacy everything is effortless to the energetic unconscious, and the whole of our history - which seems so strenuous from the perspective of idealists - has pulsed with hydraulic irresponsibility out of a spontaneous and unconscious productivity. There can be no conception of work that does not project spirit into the origin, morally valorizing exertion, such that Jahweh needed to rest on the seventh day. In contrast, matter - or Spinoza's God - expects no gratitude, grounds no obligation, establishes no oppressive precedent. Beyond the gesticulations of primordial spirit it is positive death that is the model, and revolution is not a duty, but surrender."
Edited by marimite ()
marimite posted:Excerpt from Nick Land's Making it with Death: Remarks on Thanatos and Desiring Production:
"What if - instead of 'How Do You Make Yourself a Body Without Organs?' - one were to ask: how do you make yourself a Nazi? For this is far more strenuous than the 1980 diagnosis suggests (referring to D&G's diagnosis of Nazism in Thousand Plateaus as suicidal deterritorialization - marimite).
1. Wherever there is impersonality and chance, introduce conspiracy, lucidity, and malice. Look for enemies everywhere, ensuring that they are such that one then simultaneously envy and condemn them. Proliferate new subjectivities; racial subjects, national subjects, elites, secret societies, destinies.
2. Burn Freud and take desire back to the Kantian conception of will. Wherever there is impulse represent it as choice, decision, the whole theatrical drama of volition. Introduce a gloomy atmosphere of oppressive responsibility by couching all discourses in the imperative form.
3. Revere the principle of the great individual. Personalize and mythicize historical processes. Love obedience above all things, and enthuse only for signs; the name of the leader, the symbol of the movement, and the icons of molar identity.
4. Foster nostalgia for what is maximally bovine, inflexible, and stagnant: a line of racially pure peasants digging the same patch of earth for eternity.
5. Above all, resent everything impetuous and irresponsible, insist upon unrelenting vigilance, crush sexuality under its reproductive function, rigidly enforce the domestication of women, distrust art, classicize cities to eliminate the disorder of uncontrolled flows, and persecute all minorities exhibiting a nomadic tendency.
Trying not to be a Nazi approximates one to Nazism far more radically than any irresponsible impatience in destratification. Nazism might even be characterized as the pure politics of effort; the absolute dominion of the collective super-ego in its annihilating rigor. Nothing could be more politically disastrous than the launching of a moral case against Nazism: Nazism is morality itself, heir to Europe's respectable history: that of witch burnings, inquisitions, and pogroms. To want to be in the right is the common substratum of morality and genocidal reaction; the same desire for repression - organized in terms of the disapproving gaze of the father - that Anti-Oedipus analyzes with such power. Who could imagine Nazism without daddy? And who could imagine daddy being pre-figured in the energetic unconscious?
Death is too simple, too fluid, too disdainful of races and fatherlands to have anything much to do with the Nazis. Ressentiment was something they knew about, as was the aspiration to a mythic sacrifice, a Götterdämmerung that would inscribe them in the history books, but these things never stretch to dissolution-desire. After all, lose control and you might end up fucking with a Jew, becoming effeminate, or creating something degenerate like a work of art. Does anyone really think that Nazism is like letting go? Theweleit's studies of Nazi body posture should be sufficient to disabuse one of such an absurdity. Nazism can turn you into a stiff before the messy passage into death.
A consummate libidinal materialism is distinguished by its complete indifference to the category of work. Where there is labour or struggle there is a repression of the raw creativity which is the atheological sense of matter and which - because of its anegoic effortlessness - seems identical with dying. Work, on the other hand, is an idealist principle used as a supplement or compensation for what matter cannot do. One only ever works against matter, which is why labour is able to replace violence in the Hegelian struggle for recognition. Work is also complicit with phenomenology, which grounds the experience of effort, rather than treating this experience as one other thing that matter can effortlessly do. Even in the deepest sickness of its illegitimacy everything is effortless to the energetic unconscious, and the whole of our history - which seems so strenuous from the perspective of idealists - has pulsed with hydraulic irresponsibility out of a spontaneous and unconscious productivity. There can be no conception of work that does not project spirit into the origin, morally valorizing exertion, such that Jahweh needed to rest on the seventh day. In contrast, matter - or Spinoza's God - expects no gratitude, grounds no obligation, establishes no oppressive precedent. Beyond the gesticulations of primordial spirit it is positive death that is the model, and revolution is not a duty, but surrender."
Fucking boring
swampman posted:Im sorry. Im having a bad day. But whats the point? Of this writing i mean?
Sing a sad song just to turn it around.
swampman posted:Im sorry. Im having a bad day. But whats the point? Of this writing i mean?
the point is that agricultural workers are "bovine", those who take pride in their work or their heritage are hitler, and NEETs are the ubermenschen
swampman posted:slothrap posted:
swampman posted:
Im sorry. Im having a bad day. But whats the point? Of this writing i mean?
the point is that agricultural workers are "bovine", those who take pride in their work or their heritage are hitler, and NEETs are the ubermenschen
so what do i have to do?!!
animedad posted: