Blog:

  • Free Will

    All arguments derived hitherto for the existence of “Free Will” relied on the triviality of imparting to modes of speech which describe the circumstances of an event — a quality greater than purely social. For example, the concept of “guilt” which courts of law use to denote the process of establishing the facts of a crime, and the level of danger that the perpetrator poses for the social order — is falsely believed to be related to the criminal’s capacity for moral discrimination. Naturally, this is an absurd idea, since not only is personal constitution older than any taught morality, but following the logic of the supposedly purely whimsical nature of moral choices, everyone would sooner or later “choose evil” and thus become a criminal.

  • Nihilism

    In the phraseology of every epoch there is that one umbrella term with its multiplicity of meanings that grasps not a single tangible truth about our life as it is. Ours is Nihilism. A Nihilist is supposedly a person who believes that our life has no substance, and that as such it has no meaning. Therefore, the existence itself corresponds to “nothingness”. It seems that the subtle art of anthropomorphism has only one tendency - to become even subtler. Alas, this too is another rhetorical swindle deployed by the human ego. Here is rather well demonstrated human habit to forget that concepts are merely there to describe the reality, but that they do not constitute the reality itself.

  • Chaos and Order

    This post has been originally published as a polemic. For personal reasons, all polemical parts have been edited out, and the title has been altered.

    To mortal beings, immortality is preferable to death, chaos is perceived as existentially threatening, and the belief in the existence of free will is the only way by which they can place themselves at the center of the universal order. This, while in itself a simple existential reflex, proves nothing about the real order of causes and consequences in the Universe.

  • Neo-Paganism As An Idée Fixe

    “Whoever fights monsters should see to it that in the process he does not become a monster” - Few have attempted to consider the implications of this ancient wisdom on the faculties of their own person, apart from its mere intellectual acknowledgment. Most people bow to the necessities and logic of the unconscious, no matter how much integrity they believe to retain in their strivings. After all, it works in such a way as to provide individuals with all the evidence of their sole responsibility for their convictions. The unconscious rules with a firm hand and pits one force against the other, leaving the unsuspecting subjects to their own illusion of sovereignty. In their deficient understanding of the occult principles they can only concede that their physical natures are affected by the greater laws of life, but earnestly admitting not that their psychical and intellectual lives are also a part of this self-serving scheme.

  • Susceptibility To Impression

    During the Second World War, German-occupied Poland was subjected to an unprecedented campaign of deliberate cultural destruction and suppression of all national life. Similar attempts to reduce the conquered lands to the level of barbarity was previously seen perhaps only in the Mongolian invasions or in the Ottoman conquests of the Balkans, the latter allowing their conquered subjects only the most primitive form of sustenance and virtually no way to pursue their own identity other than what survived in the form of folklore and religious traditions. But in the case of Germany, such policy was a product of informed intent according to which the ultimate goal was a complete annihilation of the conquered populations regardless of their dispositions. This is the essence of the petty chauvinist and “tribalist” thinking where no differentiation in rank exists, other than “us” and “them”.

  • Nietzsche on Nationalism(s)

    Most Nietzsche’s readers are familiar with his aristocratic orientation, if sometimes stretching the probable scope of its meaning to fit whatever are their personal needs. In such interpretations, Nietzsche’s aristocrat might as well turn out to be a likeable and inoffensive civilian with a “big heart”. But many have overlooked or chosen to ignore how that orientation translated into Nietzsche’s political philosophy. He bitterly opposed fragmentation of the European dominions into nationally “self-aware” entities, as much as he expressed deep distrust of nationalist sentiments among which he recognized concealed instinct of the crowd, and the supression of the authentic life-affirming forces in favour of passive and reflexive tribal cohesiveness. For Nietzsche, “the race instinct” was an organic thing, poorly propagated by entities limited to self-reflection, civilian courtesy and the endless management of class conflict. The consistency of this outlook shows throughout his works


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