Qué Barbaridad

Flag of the Islamic State 
(formerly known as ISIS or ISIL)

One of Nietzsche's concerns in his later writings is with the question of how a stronger species of man might arise from out of modernity, which he regards as a form of corruption. A people possessing the ability and the desire to impose themselves upon others can, he says, grow up only out of terrible and violent beginnings. And so he awaits those he terms the new barbarians ...

But just as the Nazis were not those whom he anticipated and called forth, neither are the militants of the Islamic State - presently fueling chaos and committing a series of grotesque atrocities across Syria and Iraq. For whilst these jihadis may display some of the traits that Nietzsche admired, they nevertheless remain barbarians of the depths, rather than those who come from the heights and who, like Prometheus, bring something genuinely new into the world.

Unfortunately, their asceticism remains tied to a spirit of revenge and is born of sickness and inferiority, rather than a union of spiritual superiority, well-being, and an excess of strength. For all their sincerity and violent enthusiasm, they're essentially decadents full of all the same modern vices - such as an addiction to modern technology and social media - as the rest of us. This is why when, not praying or fighting, they seem to spend most of their time tweeting, or posting vile images on YouTube and Facebook.

 

Ultimately, if holy war can be the source of stimulation in a mankind grown soft via the resurrection of the most savage energies "in the shape of the long-buried dreadfulness and excesses of the most distant ages", it can do no more than this. Significant change requires something else. Not something bigger or more catastrophic, but, on the contrary, something much more modest; something requiring not just cruelty, but the exercise of great caution.

Ultimately, we will reflect on the attempt by these Islamofascists to trigger a revaluation of values as Nietzsche looked back on the French Revolution; i.e. as nothing more than "a pathetic and bloody piece of quackery". They might inspire believers with their neo-archaic fantasy of a global caliphate, but, the attempt to reterritorialize upon the ruins of a despotic state machine and fragments of a seventh century Arabic text is, thankfully, doomed to failure.     

Notes:

For Nietzsche's thinking on the question of barbarism and the new barbarians, see, for example, notes 868, 899 and 900 in The Will to Power, ed. Walter Kaufmann, trans. Walter Kaufmann and R. J. Hollingdale, (Vintage Books, 1968), pp. 464-65, 478-79. 

The line quoted from Nietzsche in paragraph four is from Human, All Too Human, trans. R. J. Hollingdale, (Cambridge University Press, 1993), I. 8. 463, p. 169.

The line quoted from Nietzsche in paragraph five is from Daybreak, trans. R. J. Hollingdale, (Cambridge University Press, 1989), V. 534, pp. 211-12. 

For a more extensive discussion of this topic see my study of Nietzschean and post-Nietzschean politics, Outside the Gate, (Blind Cupid Press, 2010), particularly part three.

On the Etymology of the Word Hamas

People often ask: What's in a name?

Well, quite a lot when that name happens to be Hamas: an acronym of Ḥarakat al-Muqāwamah al-ʾIslāmiyyah, which rather conveniently spells out the Arabic term for enthusiasm.

As we know, this Islamic resistance movement - designated a terrorist organization by, amongst others, the United Kingdom, the United States, and the European Union - has governed the Gaza strip since winning a majority of seats in the 2006 Palestinian elections. Since then, it has certainly demonstrated an enthusiasm for indiscriminately firing rockets into Israel and building an extensive network of tunnels in which to conceal weapons and through which it might send suicide bombers. 

Obviously, as one who values irony, indifference, and insouciance, I have little time for those who enthuse in this manner; i.e. with such militant sincerity. In fact, as an anti-theist, I hate the very term enthusiasm, which is derived of course from an ancient Greek root, ἐνθεός [entheos], meaning to be possessed (or inspired) by a god.   

Such is the intense level of enthusiasm displayed by the members and supporters of Hamas, however, that I think we might more accurately translate their name as zeal and understand them not merely as enthusiasts, but true zealots; i.e. fanatical and uncompromising, in both their religious faith and their political ideology.

Interestingly, the English word zealous can also be traced back to an ancient Greek origin; indeed, if Maria remembers her mythology correctly, then Zelus [Ζῆλος] was the son of the Titan, Pallas, and the river goddess, Styx, and he personified dedication to a cause.
 

However, it is important to note that he also personified other traits, including envy (the modern word jealousy is also derived from his name), resentment, bigotry, and insecurity (thus his need for complete consensus and his desire for the total annihilation of his enemies).

What's in the name Hamas? More than they might care to acknowledge ...

On the Joy of Flirting and the Experience of Beauty

 Ayaan Hirsi Ali

 

Flirting is one of the great joys of life, which, regardless of intent, is always an innocent form of sexual play at the level of language and gesture; by this, I mean it lacks the consciously cruel and manipulative aspects of teasing.  

People who do not know how to flirt are like those who do not know how to laugh; they lack that insouciance which is so lovely in wild animals and flowering plants and in men and women who intuitively understand the mystery of beauty.

 

For beauty, ultimately, is the key thing: when we flirt, we communicate the happiness that arises out of an experience of beauty. We find others sexy and appealing when we find them beautiful. But, as Lawrence rightly argues, living beauty is not a fixed pattern or a conventional look which comes ready-made or photoshopped. This is why even the most skilled cosmetic surgeons fail to produce a truly beautiful face, despite an almost perfect arrangement of features. And this is why there's nothing flirtatious about a sex doll.

Because beauty is something felt and something which can be shared with others, even the plainest person can be beautiful and flirt successfully. On the other hand, even the most attractive person in the room can seem ugly and undesirable when they lack the warm glow of beauty and don't know how to communicate joy. Only when the sex-glow is missing, writes Lawrence, do people move in ugly coldness like "one of those ghastly living corpses which are unfortunately becoming more numerous in the world ... and whom everybody wants to avoid".

Today, it takes a rare woman to genuinely rouse a sense of loveliness; and a rare man to have the courage to respond to her loveliness and to flirt in a spirit that is neither lewd nor crude, but generous and playfully tender, with perhaps just a touch of irony. Luckily, however, there is an example of such to be found on YouTube and involves a very touching and amusing public encounter between Ayaan Hirsi Ali and Christopher Hitchens; he full of old school charm and she smiling and giggling in an almost coquettish manner.

Perhaps, as well as everything else, flirting is an important sign of freedom ...

Notes: 

Readers interested in viewing the encounter between Hitch and the very beautiful Ayaan Hirsi Ali at the American Enterprise Institute in Washington DC, on Feb 13 2007, should click here.

The line quoted from D. H. Lawrence can be found in the article 'Sex Appeal', in Late Essays and Articles, ed. James T. Boulton, (Cambridge University Press, 2004), p. 146. 

The Picture of Douglas Murray

Douglas Murray: Photo by Martin Pope

The writer and commentator Douglas Murray may not be made out of ivory and rose-leaves, but he certainly embodies several of the virtues that make beautiful and make manly, including courage, for example; courage in the face of often violent opposition and the courage to speak his mind with an openness lacking in most other public figures and politicians.

I might not always agree with what he says, but I can't help admiring him and, after first seeing Douglas on YouTube, I was conscious of the curious effect that he exerted: I knew that I was watching someone whose personality is so fascinating that, if I allowed it to do so, it would threaten to absorb my whole nature and whose neoconservative ideas are so dangerously seductive that, if not careful, they might infect my own thinking on the issues that face us today.

I do not know if we are destined to meet and to know each other. But I suspect, sadly, that we could never be friends. Indeed, I would find it difficult to even stay in the same room as this wonderfully handsome young man, with his finely-curved scarlet lips and frank blue-eyes full of candour and passionate purity; for how could one not feel inferior in the presence of someone so palpably better-read, better-travelled, and better-looking?

My one hope is that Douglas finds time to write more works of literary biography - like his brilliant study of Bosie, written when he was still an undergraduate - and that he doesn't squander all his time and talent listening to the tedious, trying to improve the hopeless, or fighting against the ignorant, the base, and the fanatic.

Just Say No

Viktor and Rolf: A/W 2008

 

'You're always so negative and critical', she said - rather ironically by way of criticism. Like many of the things that came out of her mouth, it wasn't entirely true. But, even if it were, so what?

For just as in saying yes to something in particular we automatically say no to everything else in general, in saying no to things - particularly things, ideas, or people which we once loved uncritically in the past - we say yes to the future and a strange new unfolding of the self. 

Nietzsche writes:

"When we criticize something, this is no arbitrary and impersonal event; it is very often evidence of vital energies in us that are growing and shedding a skin. We negate and must negate because something in us wants to live and affirm - something that we perhaps do not conceive as yet."

- The Gay Science, Book IV, 307.

To want to have done with judgement and make an affirmation of life as it is, does not mean depriving oneself of any means of distinguishing between modes of existence; nor does it mean renouncing one's critical faculty as born and developed not within the ideal realm of higher values, but within a beating heart that knows of love and hate.

 

Richard Dawkins on Rape: Good Logic, Bad Thinking

In an attempt to illustrate what philosophers know as a syllogism (i.e. a statement of comparison between two terms that does not necessarily endorse either), Richard Dawkins tweets: "Date rape is bad. Stranger rape at knifepoint is worse."

As a piece of logic, it's fine. But as an example, it's extremely unfortunate and one does wish he had simply stuck with the algebriac formula of x and y. For whilst clearly not sanctioning date rape, Dawkins nevertheless perpetuates the myth that it's a less serious crime because carried out by someone known to the victim in what are deemed to be less aggravating circumstances.

Such circumstances, however, remain external to what essentially constitutes the crime itself; i.e. fucking someone against their will. If consent is not fully and freely given to sexual penetration (or, in the case of minors, cannot legally be given) and you stick your dick where it isn't wanted and shouldn't be, then that's rape professor!

Indeed, the law is pretty clear on this. So critical opposition voiced on Twitter by those who were troubled by his choice of syllogism is not necessarily proof of their moral absolutism, or inability to think logically; rather, it might simply demonstrate their superior legal knowledge, their more sophisticated understanding of rape, and their rather more sympathetic sexual politics.

Ultimately, rape is rape, just as murder is murder. The story of someone killed with kindness - perhaps a lethal dose of diamorphine discreetly administered before bedtime thereby allowing the victim to slip away peacefully in their sleep - lacks the sensational horror (and thus newsworthiness) of someone hacked to death with a chainsaw, but either way a vile crime has been committed and there's a body lying dead at the end of it.

Now, whilst speaking about degrees of violence and mitigating circumstances doesn't make much difference to a corpse, for a prominent public figure to imply that if a woman happens to know her rapist (and chances are she will) - and that if he comes carrying flowers rather than a weapon - this somehow makes the crime less serious (i.e. hardly even worth reporting), well, that makes a lot of difference - both to women who have to deal with the reality (and existential threat) of rape and, indeed, to the men who refuse to accept their shameful behaviour for what it is.      

In the end, as my friend Zena rightly argues, it's not up to men - even very clever men like Professor Dawkins - to try and define women's experiences of sexual violence.

Sadly, even good logic can result in bad thinking ... 

A Short Lesson on Lawrentian Zoology

And the baboon, almost a man, or almost a high beast, arrested himself and became obscene; 

a grey, hoary rind closed upon an activity of strong corruption. - D. H. Lawrence

One of the well-known things about D. H. Lawrence is that he was fascinated by non-human life and the wonders of the natural world. 

A wide variety of animals move freely throughout the pages of his books, although, sometimes, they have logs thrown at them, or are chased round the room with a hanky. Or - if they happen to be porcupines - they are shot and beaten to death with a stick. And it's important to remember this: for whilst Lawrence might respond with an extraordinary degree of sensitivity to the sheer otherness of animals, he didn't sentimentalize them and he certainly didn't love them all with equal affection.

In fact, there are some creatures which Lawrence seems to hate and to fear with an almost insane level of intensity. He might like fish, to whom so little matters, and delight in porpoises playing by the side of his boat; he might value mountain lions and admire the indomitable character of a baby tortoise, but Lawrence doesn't care for any of the following: vultures, hyenas, baboons, and beetles.

These animals are accused by Lawrence of arrested development; i.e. of preserving their own hard static forms about a centre of seething corruption. They are, he says, forms of shit-eating anti-life; asserting themselves static and foul, triumphant in inertia and will. And they fill him with unthinkable horror. 

Indeed, for Lawrence, even the snake in comparison is beautiful with vital reality; for although the snake is a creature of the underworld and the oozing marsh, it shares in the same life as mankind: "He struggles as we struggle, he enjoys the sun, he comes to the water to drink, he curls up ... to sleep". 

We can and must make peace with the serpent and let him take his place among us; it will, writes Lawrence, be a sign of bliss when we are reconciled in this fashion. Unfortunately, however, more and more men and women seem drawn in the direction of carrion and insects and baboons; desperate to remain ideally intact and feeding on putrescence. 

See: D. H. Lawrence, 'The Crown', in Reflections on the Death of a Porcupine and Other Essays, ed. Michael Herbert, (Cambridge University Press, 1988). The line quoted in the text is on p. 297. Line quoted beneath the photo of a baboon is on p. 295.

Nietzsche and the Question of Corruption

Corruption, writes Nietzsche, is merely a nasty word for the autumn of a people. 

That is to say, corruption is a term which, whilst often loaded with negative moral connotations, simply describes those periods in which the fruits of a society - sovereign individuals - ripen and fall from the tree. 

It is these extremely rare types who carry the seeds of the future and become founders of new states and communities, as well as new ways of thinking and feeling. Often, such singular men and women care only for the moment and for themselves; and yet, for Nietzsche, they justify all the stupidity and cruelty of the past and redeem the suffering of the many. They are what nature has been aiming at all along.

Nietzsche provides us with four signs to look out for, should we wish to determine the degree of corruption within a social body: 

(i) Superstition: understood by Nietzsche to be a symptom of enlightenment and spiritual progress. He writes: "Whoever is superstitious is always, compared with the religious human being, much more of a person; and a superstitious society is one in which there are many individuals and much delight in individuality."

(ii)  Exhaustion: although a society in which corruption is ripe is often accused of being exhausted, Nietzsche points out that actually all the energy previously expended in war by the state, is simply now sublimated into countless private passions. Indeed, there is probably a greater than ever exercise of power; the individual squandering resources in a manner which would have previously been unimaginable: thus is it precisely in times of corruption that "great love and great hatred are born, and that the flame of knowledge flares up in the sky".

(iii) Refinement: it is also mistakenly believed that times of corruption are more humane (i.e. softer, kinder, perhaps more feminine); that cruelty declines drastically, or is sharply curtailed. But again, Nietzsche says this is not so: "All I concede is that cruelty now becomes more refined and that its older forms henceforth offend the new taste; but the art of wounding and torturing others with words and looks reaches its supreme development ... it is only now that malice and the delight in malice are born."

(iv) Tyranny: corruption allows for the emergence of tyrants; "they are the precursors ... of individuals". It is invariably in the age of a Caesar that the individual will also ripen and culture achieve its highest and most fruitful stage; not on account of the tyrant himself, but because he provides the necessary external conditions - the peace and stability - that is needed. Whilst he makes life safer and secure, they set about making it more beautiful and profound.

So you see, we need our decadents and quasi-feminine types; our corrupt egoists. But not in the way or for the reason that the followers of Ayn Rand imagine. We value them not as wealth creators, but as culture creators and the founders of discursivity; they are free spirits - not merely free marketeers!     

   

Note: All quotes from Nietzsche are from The Gay Science, trans. Walter Kaufmann, (Vintage Books, 1974), I. 23, pp. 96-8. 

Wenn Ich Kultur Höre ... The Rise and Fall of Hanns Johst

 Hanns Johst (1890 - 1978)

When I hear the word culture, I reach for my revolver!

This oft-quoted line - commonly, but mistakenly, attributed to Hermann Goering or one of the other Nazi leaders - continues to resonate with us today and to mutate into new and often amusing forms. 

But it has perhaps still not quite been understood that whilst the original speaker - a character called Friedrich Thiemann, in a play entitled Schlageter - is indeed expressing his preference for paramilitary violence over all intellectual or artistic pursuits, the author, Hanns Johst, had a rather more developed racial understanding of the culture question.

    

For Johst, like many other writers and thinkers at this time, there was traditional German culture on the one hand, which he loved and wished to defend; and then there was modern Jewish culture, which he despised and wished to combat, fearing that it would otherwise infect and corrupt the purity of the former. This is why he joined the nationalistic and anti-Semitic Kampfbund für deutsche Kultur (Militant League for German Culture) in 1928 and why, four years later, he became a committed member of the Nazi Party.

Schlageter, which tells the story of a proto-Nazi martyr, was in fact written solely to express his support for National Socialist ideology, including its arts policy which declared that only works which conformed with classical standards and expressed the Aryan ideal would be allowed; those which failed to do so were notoriously branded as degenerate. 

In 1935, Johst became the President of both the Writers' Union in Germany and of the Akademie für Dichtung. By 1944, now an officer in the Waffen-SS, he was named as one of the Third Reich's most important artists. 

After the war, Johst was interned by the Allies and eventually received a three-and-a-half year prison sentence. Unable to successfully re-establish his writing career following his release, he was reduced to placing poems written under a pseudonym in Die kluge Hausfrau - a magazine published by that great bastion of all things German, Edeka, a large supermarket chain.

 

When I hear the word kultur, I reach for my price gun ... 

Informal Economics: The Triumph of System D

People, cattle and vultures all enjoying the benefits 

of an informal economy

I recently attended an interesting talk given by Dr Marianna Koli, Senior Lecturer in Economics at NCH, on crime, development, and democratization in Latin America, using Mexico, Columbia, and Brazil as her case studies. Central to her paper was a concept which, apparently, has become increasingly popular amongst economists and sociologists, namely, that of informality.

Informality is a term that is used to refer to the unofficial, unregulated, and frequently illicit activity carried on by people either marginalized by the state, or self-excluded and self-employed from preference (often because they resent paying tax, or having to comply with restrictive laws and regulations).

We used to refer to this informal sector as the black market, or shadow economy, and many of those who objected to its existence might point to its flirtatious relationship with the criminal underground. But now, it seems, we are invited to view it in a rather more positive light; i.e. not as a sign of social division and corruption, but as a flourishing of entrepreneurial know-how and urban ingenuity involving skilled professionals and creative individuals and not just the poor and dispossessed desperate to earn a few dollars, or provide basic services and amenities for themselves and their families living in 'non-stable communities' (i.e. what we used to call slums or shanty towns).

Indeed, it is claimed by admirers and advocates that informal activity is not simply a feature of advanced capitalism, but the very engine of such, driving production and innovation forward. Libertarians - keen to do away with the State entirely - are particularly quick to argue that governments should give up their futile attempts to control or combat informal activity and celebrate, expand, and learn from it instead.

For such political optimists, ur-capitalism (or agorism) provides a working model for the future; we can all be free to earn less and do without public services and provisions (such as health care); we can all live hand-to-mouth like those happy-go-lucky Latin Americans, or other peoples who opt for a more traditional lifestyle free from government and state regulation, but not from poverty, exploitation, violence and insecurity.

Who needs civilized society with its boring formalities, material benefits, and universal rights when we can have culture - developed organically from within the conditions of actual lived existence - allowing every individual to shape their own future and stand on their own two feet atop the garbage heaps of the world ...?


Afterword

Dr Marianna Koli has kindly commented on this post below and made her own position clear. I would hope it's understood that the views expressed in this post are mine alone - as are the errors and distortions made. 

Obviously, the post is a piece of polemic written by someone lacking in expert knowledge or experience in this area. Nevertheless, I stand by the central argument that informal economics is simply another way of saying laissez faire capitalism and, as such, something likely to attract the attention of libertarians and those of an Ayn Rand persuasion (i.e. those I regard as political opponents).