How Awful Goodness Is

“Abashed the devil stood and felt how awful goodness is…” — Paradise Lost, Milton

One of the questions that unfailingly captivate the philosophical mind is that of the nature of right and wrong — good and evil. This fascination is arguably universal — that is, irrespective of culture, and irrespective of social class, this question of morality inevitably becomes a subject of intense scrutiny to the individual who regularly partakes in deep ruminations of thought. It could be argued as an emergent property of human psychology, this ageless fixation — and its ruptures increase in tandem to the increasing number of people within a society who no longer remember how to “live well.”Read More »

The Somatic Coma

Stigmergy is an interesting phenomenon, and also something very informative to the
understanding of modern human society. In short, it is the appearance of intelligence or coordination based purely on instinctive or automated reaction to an external stimuli; there is not actually a conscious or cognitive decision involved on the part of the reacting organism, or so it is assumed. Ants are one of the best models of the behaviour — they are capable of achieving very impressive feats that look, to the human estimation, like they would require some intelligent decision and coordination to accomplish, be it building bridges, ladders, rafts out of their own bodies,  creating complex tunnel systems within a variety of substrates, or practicing kinds of agriculture.Read More »

A Dancing God

“I would only believe in a god who knew how to dance. And when I saw my devil, there I found him earnest, thorough, deep, and somber: it was the spirit of gravity — through him, all things fall…” —Thus Spake Zarathustra

One should not give much consideration to a “mythology” that does not provoke laughter with some regularity. Myth is — or originally, it was — the story of your blood, the blood of your people, and how it, via its most prominent avatars or champions, has made its way through the world and throughout time. So does the hero, an eponymous ancestor, struggle against and match wits with the best of the non-human powers, be they spirits or flesh-and-blood beasts, forging or negotiating a path forth for his descendants or those of his kin. So does the ancient Trickster, whether as a partly-human ancestor or a totemic creature or power closely aligned with the tribe’s genesis, go about his deeds of fooling the non-human powers in order to (or, at least incidentally) help or uplift the people who cherish his name. And thus the affectionate and filial titles some of these figures will be invoked with — “Father,” “Mother,” “Grandfather,” “Uncle,” “Old Man,” “Elder,” “Auntie,” and so on.
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Faux-Radicals and How to Find Them

Generally when you come across an “anarchist” or “radical” on the internet, you are rarely wrong to automatically assume it is a liberal — that is, a left-centre, aspiring young capitalist and a bootlicker. They are merely temporarily confused about their political identity and psychology. It is particularly a safe bet for younger people, from the natural artefact of their not having been alive long enough to really think their way out of their confusion, if any truly profound thought has occurred to them yet at all. They might also merely be claiming the description as part of their small, fairly-sanitary act of social rebellion, spurred on by the angst of the prolonged adolescenthood enforced by modern societies. It might upset their parents and parish, after all, with the scandal of it, and any of the aesthetics that go with their politic scene, be it punk clothing or unnaturally-dyed hair. Oh, that wild and crazy rascal!

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An Image of Man

It is not unfair to assert almost everything good in Christianity and its reign came from paganism. The pageantry picked up by the Church in the Middle Ages and which served as the cultural glue holding together most communities over its glory days were variously pagan or indigenous festivals, devices, and customs which persisted even after conversion, and, as those customs go, they were largely “practical,” i.e. they made sense of, and were derived from, the relevant world that is the local environment, local circumstances, local history. Thus comes the rich tapestry of various local cultures, cults, and customs throughout the Middle Ages — remnants or the legacy of those who lived by the “heath” and, as such, its biodiversity, which demands different cultures to live amongst it and utilise it. The Church merely inserted some of its cosmopolitan detritus into it all, enough to draw authority and tribute unto itself while generally not provoking the locals too much to protest the mythical redactions and the extra or redirected tier of taxation.Read More »

Alates and Elites

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Much of the scientific study of human social behaviour — human behavioural ecology, sociobiology, and its various associates — owes a great deal to the study of the insect world. There is of course much to readily criticise such for; humans and insects are very diverse forms of life, much of their physiology and life history quite alien to the other. Indeed, because of a matter of scale — their size — it is not unreasonable to assert insects occupy a world apart from ours. More properly: it is a world within our own, a world that exists within the indeterminable nooks and crannies of our own place of inhabitance, teeming within the countless cracks and crevices of all the places on earth except for its deepest, darkest oceanic trenches, the bittermost cold of the polar reaches, and the intolerable, molten heats of the earth’s depths. Even so, it is a world that is far more expansive than what we know. We live on a thin surface, the edges of a heavily-folded, ecological sheet, our size, tolerances, and senses forbidding us from personally squeezing our way down in to its prohibitive folds, where only little, extraordinary things, of diverse shapes and incredible abilities, may slip into. Like the figurative sheet, once it is stretched out — dissecting and spreading open the countless secret passages through soil, wood, and skies — its true surface is revealed to be an area of unchartered vastness, an infinitude of microcosms among which the occupancy of man winds about as single thread.

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The Hollow Gospel

This is something of intuitive speculation, given that I have limited experience, and hence knowledge, with the subject matter — though I usually find I am rarely wrong when it comes to intuition. At any rate, a very influential thinker in primitivist circles, John Zerzan, recently took a jab during his podcast (May 29, 2018): “Space: The Final Socialist Frontier?” [1]) at a relatively late branch of anarchist thought known as “ontological anarchy.” If you have never heard of it, you have done well for yourself and it is quite natural, given that I, and I imagine most people, never heard of it and would never have heard of it until they happened to twist their ankle in a dark little internet rabbit hole while jaunting about on the fantasyscape of social media. Read More »

Glory is Godhead

“Here, then, on all sides, this irreducible affinity, this tragic proximity between the warrior and death becomes clear. Victorious, he must immediately leave again for war in order to assure his glory with an even greater feat. But in ceaselessly testing the limits of the risk confronted and forging ahead for prestige he invariably meets this end: solitary death in the face of enemies. …There is no alternative for the warrior: a single outcome for him, death. His is an infinite task, as I was saying: what is proven here, in short, is that the warrior is never a warrior except at the end of his task, when, accomplishing his supreme exploit, he wins death along with absolute glory. Read More »

By the Weak, For the Weak

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y the Weak, for the Weak.

Practically all modern or post-modern political philosophies — the “isms,” if you would  — can be tagged with such an epithet. For the philosophy that vocally professes to concern itself with an exaltation of power and strength, fascism ironically doesn’t escape the pandering to and critical foundation upon the Weak, either. But first, to clarify: what is weakness? Who is “weak?” You of course will find various subjective definitions wherever you may turn; different cultures, sub-cultures, and philosophies have had their own standards for what qualifies as a vulnerability, a weakness, and who is Weak, by their very nature. We all have weaknesses, some the plain frailties of mortality, others a perceived physical inadequacy, others a moral failing in the eyes of society. And therein might we identify what weakness transcendently is, regardless of its diverse cultural incarnations and the mere condition of being mortal. A failing or an inadequacy, of which the inverse — adequacy — indicates something of necessity. That which is necessary, needful, to society and to the wider political sphere of “nature” — to the entirety of relations and interactions that defines one’s face, one’s honour. That which is born of decadence, moral and material — that which is not needful, and especially instead burdensome, and that which is not mindful of honour — that is transcendent weakness, with a greater decadence being a measure of greater decay and the diminishment of a society.
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Ireland and Its Discontents: On the “Homelessness Crisis”

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t is saddening and disheartening to hear of the homeless dying on the street, or the dozens of stories of individuals or families on the verge of, or having already gone over, the brink of utter destitution, either in seeking emergency accommodation or in joining the ranks of “rough sleepers.” The oft-cited figure reiterated in numerous editorials from the end of 2017 was at least 5000 adults and 3000 children currently being housed in emergency accommodation. As of January of 2018, one sees the number up to an estimated minimum of 9000. It is nothing new, except to those who momentarily enjoyed the artificial glut of the “Celtic Tiger” — cruel landlords, evictions, and resulting homelessness and destitution has been something of a morbid Irish tradition for a few centuries now. Familiarity, particularly for this, certainly breeds contempt.Read More »