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EVERYBODY MUST OBEY, ABIDE BY AND FOLLOW THE LAW

 

ALL KILLINGS AND CAUSING OF DEATH AND INJURY TO INNOCENT 

NON-COMBATANTS ANYWHERE IN THE WORLD ARE CONDEMNED 

A POSTERIORI AND A PRIORI, REGARDLESS OF WHO THE VICTIMS ARE

 

If you read stuff written by the ABSOLUTELY CRAZED CONTINUALLY SELF-LOBOTOMISING ULTRA-LOONY MAD SATIRICAL LITERARY PERSONA (born c. 599, 699, 799, 899 or 999 A.D. in Hellenic Eastern Rome) WITHOUT HAVING READ AND STUDIED AND UNDERSTOOD ALL OF P.K.'s CORE TEXTS FIRST (AND AT THE RATE I'M CURRENTLY GOING, THAT WON'T BE POSSIBLE (UNLESS YOU KNOW GERMAN OR GREEK) BEFORE c. 2052 IF I MAKE IT THAT FAR IN AN ABLE-BODIED STATE (HIGHLY UNLIKELY, IF NOT IMPOSSIBLE)), THEN YOU ARE DOING WHAT YOU HAVE BEEN TOLD NOT TO DO, AND YOU ARE BEING RATHER NAUGHTY - TO SAY THE LEAST. I FIND, THOUGH, THAT NO-ONE EVER LISTENS TO ME, SO THEREFORE, I MUST BE WRONG. I MUST BE

  

NO POLITICAL-IDEOLOGICAL COURSE OF ACTION IS BEING SUPPORTED OR OTHERWISE SUGGESTED BY THIS SITE EVER (THE SITE'S SATIRICAL-LITERARY PERSONA IS LITERALLY CRAZED CRAZY LOONY MAD) UNLESS IT IS SOMETHING P.K. WROTE IN REGARD TO THE 1% OF HIS OEUVRE CONCERNING GREECE'S "FATE" AND WHETHER SHE WANTS TO SURVIVE OR NOT (OBVIOUSLY SHE DOES NOT).


THE LITERARY-SATIRICAL PERSONA COMMENTING ON THIS PAGE AND THROUGHOUT THIS SITE IS INSANE. NO WRITER, THINKER OR AUTHOR REFERRED TO HERE HAS ANYTHING TO DO WITH ANY KIND OF DISCRIMINATION, BIGOTRY, RACISM OR CHAUVINISM WHATSOEVER. EVERY THINKER IS RESPONSIBLE FOR THEIR OWN - AND ONLY FOR THEIR OWN - WORDS. THE PERSONA COMMENTING ON THIS PAGE AND THROUGHOUT THIS SITE WAS BORN BETWEEN 599A.D. AND 999A.D. AND HAS GONE TOTALLY INSANE. DON'T PAY ATTENTION TO HIS COMMENTS. THINK, AND WORK "IT" OUT, FOR YOURSELVES.

 

THE RELIEF-RELEASE VALVE IS STILL WORKING.

 

Βαλβίς, Entlastung.

 

Tool, ργαλεον.

   

ΣΥΓΓΝΩΜΗ ΕΚ ΤΩΝ ΠΡΟΤΕΡΩΝ ΔΙΑ ΤΑ ΟΡΘΟΓΡΑΦΙΚΑ, «ΤΥΠΟΓΡΑΦΙΚΑ» ΤΕ ΚΑΙ ΑΛΛΑ ΛΑΘΗ. ΤΡΕΧΩ - ΣΑΝ ΤΟΝ ΒΕΓΓΟ - ΑΛΛΑ ΔΕΝ ΠΡΟΛΑΒΑΙΝΩ. Ἡ ΖΩΗ ΑΣΦΑΛΩΣ ΔΕΝ ΕΙΝΑΙ ΑΠΛΩΣ ΕἿΣ ἹΣΤΟΤΟΠΟΣ. ὙΠΑΡΧΟΥΝ ΚΑΙ ΠΡΑΓΜΑΤΙΚΟΙ, ΖΩΝΤΑΝΟΙ ΑΝΘΡΩΠΟΙ. ΣΤΟ ΚΑΤΩ ΚΑΤΩ ΤΗΣ ΓΡΑΦΗΣ, ΤΙ ΕΙΝΑΙ Ἡ ΖΩΗ ΤΟΥ ἙΚΑΣΤΟΥ ΑΝΔΡΟΣ ΧΩΡΙΣ ΤΗΝ ΚΥΡ' ΑΓΓΕΛΩ ΤΟΥ, ΑΝ ΕΧῌ ΤΗΝ ΤΥΧΗ ΝΑ ΕΧῌ ΚΙ ΑΥΤΟΣ ΜΙΑ ΚΥΡ' ΑΓΓΕΛΩ ΝΑ ΤΟΝ ΠΡΟΣΕΧῌ;

 

 

*



Peter Furth

 

Phänomenologie der Enttäuschungen

Ideologiekritik nachtotalitär

 

(This Site’s Madman referred to the Fischer 2015 digital reprint of the 1991 book published by Fischer)












THIS IS ANOTHER TREMENDOUS TEXT BY THE LATE PETER FURTH, WELL WORTH STUDYING INTENSELY!!! DON’T MISS OUT!!!

A sample of Peter Furth’s incisive insights into “the human condition” under capitalism (and as that relates to present-day mass democracy from a macro-historical-"philosophical"/ analytical point of view):

“Mit diesem Rückbezug der Technik auf den Menschen und seine Verhältnisse haben sich weitgehende Emanzipationshoffnungen verbunden. Damit wird aber auch das, was einstmals Schicksal hieß, neu geschaffen. Denn die Ablösung vom Naturzwang kann nur durch die Unterwerfung unter den Produktionszwang geschehen, in dem fremdgegebener und selbstgesetzer Zwang ineinander übergehen. Die selbsterzeugte Sachgesetzlichkeit wirkt auf den Menschen mit der gleichen Verbindlichkeit und Überlegenheit zurück, wie vormals die erste Natur übermächtige Voraussetzung der Existenz war. Paradox läßt sich sagen: Inhalt des neuen Schicksals, ausweglose Forderung, ist, daß der Mensch sich selbst eine wissenschaftliche, technische Produktionsaufgabe wird.

Far-reaching and extensive hopes of emancipation have been connected with this reference back or reflection of technique (i.e. technology) (on)to man and his circumstances. However, with that, also that which once meant, or was called, destiny or fate is created anew. Because detachment, removal or relief from the constraint, compulsion or coercion of Nature can only happen through subjection, subjugation or submission to and under the compulsion and coercion of Production, in which alien/foreign or externally given and self-regulated (or self-governed-by-its-own-laws) compulsion go or pass over into one another. The self-generated topical lawfulness and legality has the effect on (or reacts to) man with the same and equal bindedness and superiority as formerly the [[state of]] first, i.e. prime, Nature was the overpowering and formidable, supreme presupposition, precondition and prerequisite of existence. As a paradox, it can be said: the content of the new fate or destiny – a hopeless demand – is that man himself becomes a scientific, technical task, function, duty, purpose or mission of production.

Marx hat in den Ökonomisch-philosophischen Manuskripten das spekulative Schema dieser Entwicklung gegeben und dabei das berühmt gewordene Bild von der Industrie als dem »aufgeschlagenen Buch der menschlichen Wesenskräfte» gebraucht: »Die Industrie ist das wirkliche geschichtliche Verhältnis der Natur und daher der Naturwissenschaft zum Menschen; wird sie daher als exoterische Enthüllung der menschlichen Wesenskräfte gefaßt, so wird auch das menschliche Wesen der Natur oder das natürliche Wesen des Menschen verstanden (MEW, Ergänzungsband, 1. Teil, S. 543) Das ist ein Text wie ein Vexierbild: an der Oberfläche ein klarer, unmittelbar einleuchtender Sinn, unter dem sich aber noch ein anderer verbirgt. Eine analogisierende Definition in drei Vergleichsschritten: die Industrie als Vergegenständlichung eines Wesens, die Vergegenständlichung als Offenbarung, die Offenbarung lesbar wie ein Buch. Von einem Wesen außerhalb der Vergegenständlichung, irgendwie für sich seiend und bleibend, ist nicht die Rede, jedenfalls nicht unmittelbar. Das Wesen, von dem die Rede ist, ist einfach und durchsichtig; es gibt keinen Gegensatz zwischen ihm und seinem Dasein. Es ist, wie er erscheint. Man kann von ihm auch sagen: Die Erscheinung ist das Wesen.

Marx gave the speculative schema of this development in the Economic-philosophical manuscripts, and in the course of this, used the becoming [[then]] renowned or famous picture/image of Industry as the “(broken) open book of the human forces of essence (or essential human forces).” Industry is the real historical relation(ship) (circumstance or ratio) of Nature and, hence, the science of nature or natural science towards/vis-à-vis Man; that is why if it (i.e. Industry) is conceived as an/the exoteric revelation (unveiling, revealing or disclosure) of essential human forces (i.e. human forces pertaining to Essence), so too, the human essence of Nature or the natural Essence of Man is understood. "(MEW, Supplementary Volume, Part 1, p. 543) This is a text like a picture puzzle: on the surface, a clear, lucid (convincing and cogent), immediately obvious meaning, but under which still another (meaning) hides. An analogising definition in three steps/stages of comparison: industry as the objectification (or reification) of a being, the objectification/reification as Revelation, the Revelation readable as a book. There is no talk of an Essence outside of objectification and reification, somehow being and remaining for itself; in any case, not directly. The Essence, of which there is talk, is simple and transparent; there is no contrast and opposition between it (i.e. the Essence) and its being there or existence. It is, as it appears. One can also say of it: The Appearance is the Essence.” [[MADMAN’S COMMENT (NOTHING TO DO WITH PETER FURTH): So, this is obviously the secularised context as it pertains to social(-economic) conditions (and with the addition of colonialisms/imperialisms etc.) in which DA JOO/THE MAMMON DEVIL-VOMIT EXCREMENT can get to wield (with its Anglican-Protestant-Papist-Atheist-Homosexual-Freak Show Allies) GROSSLY DISPROPORTIONATE forms of power and possess GROSSLY DISPROPORTIONATE wealth.]]

 












Above: Original 1991 edition Front Cover and Back Cover

"The future, so long the asylum of hope and consolation of people without a past, turns into the occasion and cause of fear and depression. That is not any finding whatsoever; with it, modernity in general is up for discussion."
Peter Furth

[[CRAZY MAN'S INTERPRETATION: PEOPLES WHO HAVE LET GO OF THE PAST SO MUCH AND PUT ALL THEIR TRUST IN "PROGRESS" AND THE FUTURE WILL END UP IN FEAR AND DEPRESSION (AUTO-GENOCIDAL ZIO-LOBOTOMISATION (UP-ROOT-DE-ROOT-DEATH ETC.)) ... BECAUSE CONTINUAL "PROGRESS" DETACHES MAN FROM HIS INHERITED COMMUNAL SENSE OF TRIBAL BELONGING AS HE BECOMES A MASSIFIED-ATOMISED ZOMBIE AND EASY PREY FOR THE PARASITIC FLEA-LEECH VULTURE DEVIL-EVIL-EVIL-DEVIL SATANIC CIRCUS MONKEY PRIMITIVE SECRET SOCIETY BANKING-TRADING-CORPORATE-BIG MONEY LOBBYING-ZIO-LOBOTOMISING-ZIO-USA-BRAINWASHING (AND BIG MONEY CRIME-DRUG/PEOPLE TRAFFICKING) JOO AND VERY MANY ALLIES (INCL. TOTAL DEGENERATES) ... THE WEST MIGHT BE DEAD, BUT OTHER GROUPS OF MEN ARE NOT GOING TO PUT UP WITH ALL THE CHIEFLY ZIO-ANGLO CRAP FOREVER AND "THE BIG FUCK YOU!" IS A-COMING ...]]




FROM pp. 26-27 of the book ...

[[CRAZY MAN SAYS (NOTHING TO DO WITH THE LATE AND NEAR GREAT PETER FURTH): CLASSIC PETER FURTH TIME!!! WHAT WE GET HERE IS “THE [[ACTUALLY FALSE]] END OF IDEOLOGIES” DESCRIBED, NOT TO SUIT SOME KIND OF ZIO-USA IDEOLOGICAL SELF-UNDERSTANDING OF ZIO-USA POWER AND HEGEMONY, BUT A DESCRIPTION OF THE IDEOLOGICAL FUNCTIONING OF MASS DEMOCRACY WHICH HAS ITS EPICENTRE IN ZIO-USA PARTIC. FROM THE 1960s and 1970s CULTURAL REVOLUTION, WITH ROOTS GOING BACK TO THE ROARING TWENTIES (OR EVEN EARLIER TO c. 1900 mostly in (not-so-ZIO-but still-ZIOish) Europe as France-Great Britain-Germany-Holland-etc.) ... AND WHICH THINKS IT CAN “KEEP ON KEEPIN' ON FOREVER” ON THE BASIS OF MASS CONSUMPTION, MASS HEDONISM, MASS ECONOMIC GROWTH AND THE SUBSTITUTION OF (TO PUT IT VERY CRUDELY) FIRST WORLD ZOMBIFIED-FREAK SHOW-SATANIC CIRCUS MONKEY PEOPLES WITH TURD WORLD PEOPLES ... BUT, OF COURSE, ONCE THE SUPER-ANOMIC TURD WORLD TAKES OVER, THEY (I.E. DA JOOS AND CO.) WILL BE DEEP-FRIED AND EATEN (MUNCH, MUNCH, MUNCH), AND US ORTHODOX PEOPLES UP IN HEAVEN SHALL BE SINGING IN JOYOUS ORTHODOX AND PATRIARCHAL CHORUS “SERVES THEM RIGHT! SERVES THEM RIGHT! SERVES THEM FUCKING RIGHT!!!”]]

“Ganze Subkulturen bilden sich um einzelne Techniken der Herstellung von Indifferenz. Meditative und ekstatische Methoden der Immunisierung gegen Enttäuschung werden Gegenstand neuer Berufe und Geschäftszweige. Das, was »Szene« heißt, ist nicht nur ein Markt, auf dem sich alle Angebote einer befriedigenden Sinnvernichtung treffen, es ist wirklich so etwas wie eine Bühne, eine zur Bühne gewordene Binnenwelt, auf der die Spieler zugleich Zuschauer bei der Aufführung der ideologischen Gegenwart sind. Zwei Versionen werden in Serie gespielt: die Depotenzierung der überlieferten Glaubenssysteme, der Religionen und der konfessionellen Ideologien, zu Privatgesinnungen, zu »unverbindlichen Maßgeblichkeiten« (Arnold Gehlen) und die Überführung der ideologischen Gegensätze und Kämpfe in Rollenspiel und Simulation. Das, was Wissenschaftsmandarine wie Troeltsch und Mannheim zum Ärger der marxistischen Intellektuellen im Streit der Ideologien für die Lösung hielten, eine »Kultursynthese« aus den aneinander abgeschliffenen Ideologien, ist wie ein Satyrspiel nach den Tragödien des Jahrhunderts wahr geworden. Die antagonistischen Positionen sind so weit relativiert, daß sie sich unter Berufung auf dieselben legitimierenden Werte befehden. Der Kampf der Ideologien ist wie ein Tanz, in dem die Tänzer einander in den Positionen abwechseln; sie unterscheiden sich noch, aber einzig dadurch, daß sie abwechselnd die gleichen Figuren tanzen. Die Gegensätze schmerzen nach wie vor, vielleicht sogar mehr als früher, weil sie nicht mehr entscheidbar sind. Sie sind wesenlos geworden, bevor sie erfüllt wurden und ohne daß neue, überlegene ideologische Engagements in Sicht gekommen wären.

Entire subcultures are formed around individual techniques of the manufacture and production of indifference. Meditative and ecstatic methods of immunization against disappointment and letdown will become the object of new occupations and lines of business. That which is called (a) “scene” is not only a market on which all offers of a satisfactory destruction of meaning run into one another and meet; it is really, thus, something like a stage, an inland, within or internal world becoming the stage where the players are at the same time spectators/viewers at the performance/show of the ideological present. Two versions are played in (a) series/row: the de-potentation (or de-intensifying) of traditional (handed-down) belief systems/systems of faith/belief, religions and denominational/sectarian/confessional ideologies, to private casts of mind (mindsets, ways of thinking), to »non-binding kinds of decisiveness« (Arnold Gehlen) and the transference of ideological opposites, contrasts and struggles into role play and simulation. That which scientific mandarins (mandarins of science) like Troeltsch and Mannheim believed/ regarded to the annoyance and irritation of Marxist intellectuals in the dispute of ideologies for a solution, a "cultural synthesis" of ideologies polishing and refining one another, has become like a satyr play after the tragedies of the [[20th]] century. The antagonistic positions are so widely relativised that they feud [[with one another]] by invoking the same legitimising values. The struggle of ideologies is like a dance in which the dancers alternate with one another in [[their various]] positions; they are still different, but only in that they dance the same figures alternately. The contrasts and oppositions (still) hurt like before(hand), perhaps even more than earlier, because they are no longer decidable. They have become insubstantial/without an essence before they were fulfilled and without new, superior ideological engagements which would come into view.

Die Entlarvungen sind alle rundherum geschehen, und sie waren einsichtig. Aber es sind zu viele Einsichten geworden, als daß sie noch im Stil unserer ideologischen Kultur auf eine Wahrheit gebracht werden könnten. So braucht das »aufgeklärte falsche Bewußtsein« (Sloterdijk) keine Enttäuschung mehr zu fürchten, jedenfalls keine der überlieferten Art. Am Fall des »aufgeklärten falschen Bewußtseins« zeigt sich: Die Versuche, Nichtenttäuschbarkeit im ständigen Transzendieren, in einer Romantik der Überschreitung zu finden, führen schließlich zu der entgegengesetzten Gestalt der Nichtenttäuschbarkeit, der Indifferenz, der Abwehr durch Vermeidung und Immunisierung. Nichtent­ täuschbarkeit als Resultat einer Enttäuschungsgeschichte und Nichtenttäuschbarkeit als Funktion der industrialisierten Kommunikation konvergieren; das ist die Ausgangslage. Hier ist der Punkt erreicht, von dem aus die inneren Bewandtnisse einer Phänomenologie der Enttäuschungen betrachtet werden können.

The (various kinds of) unmasking(s) and exposures happened all around, and they were cogent. But to many insights it became (the case) that they could still be brought to a truth in the style of our ideological culture. Thus, the “enlightened false consciousness” (Sloterdijk) no longer needs to fear any disappointment or letdown, at least not in the traditional or conventional way. In the case of the “enlightened false consciousness”, it is shown: the attempts to find non-disappointability in constant transcending, in a (kind of) romance of transgression, finally lead to the opposite form and shape of non-disappointability, to indifference, to defense by means and way of avoidance and immunisation. Non-disappointability as a result of a history of disappointment and letdown, and non-disappointability as a function of industrialised communication converge; that is the starting point. Here the point is reached from which the inner background, story or circumstances of a phenomenology of disappointments can be looked at and considered.”


FURTHER PETER FURTH CLASSIC QUOTES:

 

S. 29 (book)

Jedoch die Einsicht in die Relativität der Aufklärung ist offenbar unerträglich für diejenigen, die von der Aufklärung alles erwarten und sie als ein unteilbares Ganzes vorstellen. [= However, insight into the relativity of the Enlightenment is clearly unbearable for those who expect everything from the Enlightenment

and imagine it as an indivisible whole.]

S. 30

Die Konsequenz einer zynischen Enttäuschungslehre, einer Aufklärung ohne Selbstaufklärung ist nicht aufzuhalten. [= The consequence of a cynical teaching, doctrine or theory of disappointment and letdown, an enlightenment without self-enlightenment is

not to/cannot be stopped.]

S. 35

Ursprung und Ziel der Entfremdung ist eine utopische Identität, ein Unendliches und Absolutes, also etwas, das wir aus der Geschichte mit ihren Endlichkeiten und Relativitäten nicht kennen. [= The origin and goal of alienation/estrangement is a utopian identity, an infinite and absolute, that is,

something which we do not know from history with its finiteness and relativity.]

S. 38

An den Ursprung der Enttäuschungen zurückgehen, um dort den Enttäuschungsweg noch einmal vor sich zu haben, als wäre er vermeidbar, als bedeute die Erkenntnis des Ursprungs zugleich das Wissen des wahren, nämlich enttäuschungsfreien Wegs, gehört selber in die Logik der Entfremdung. [= To go back to the origin of disappointments and letdowns in order to therein once again have the path of disappointment and letdown, as if it (i.e. disappointment/letdown were avoidable, as if knowledge of the [[said]] origin meant at the same time knowledge of the true, that is, disappointment/letdown-free path, itself belongs in and to the logic of alienation.] [[CRAZY MAN SAYS (NOTHING TO DO WITH PETER FURTH) ... THAT ONCE MANKIND WENT DOWN THE INDUSTRIALISING, RELATIVELY MECHANISED HI-TECH PATH, COMBINED WITH IMPERLIASTIC PRACTICES AND ESP. THE ENLIGHTENMENT IDEOLOGY OF “PROGRESS”, MOST OR AT LEAST MANY OF US WERE THROWN INTO A VICIOUS CYCLE OF GROSSLY DISPROPORTIONATE (CHIEFLY, ANGLO-AMERICAN) ZIO-HATE AND ZIO-SATANISM, SINCE DA JOO IN AGRARIAN PRE-INDUSTRIAL SOCIETIES CAN DO RELATIVELY LITTLE, WHEREAS UNDER TODAY’S ZIO-USA MASSIFIED-ATOMISED-OTHERISING FREAK-SHOW FEMINOFAGGOTISED NIGHTMARE, EVENTUALLY THE WHOLE THING WILL EITHER HAVE TO ALL BE BLOWN THE FUCK UP, OR THE APE-JUNGLE WILL SIMPLY TAKE OVER ... THERE IS ACTUALLY NO SOLUTION WHATSOEVER (LET ALONE A “FINAL SOLUTION” – WHAT KIND OF IDIOT COULD EVER THINK THAT?), THOUGH PUBLIC SPEAKERS IN THE MEDIA ETC. HAVE TO PUT A MORE POSITIVE SPIN ON THINGS BECAUSE THERE’S NO POINT IN AN UNCONTROLLED MASS PANIC OF FULL-SPECTRUM ZIO-LOBOTOMISED ZOMBIES (IN THE CASE OF THE FORMER “WEST”) ... (HEGELIAN) MARXISM IS JUST A VARIANT OF THE OVERALL ENLIGHTENMENT-IDEOLGICAL AND INDUSTRIALISING-MASSIFYING-ATOMISING-OTHERISING-ETC. PRACTICE, AND NIETZSCHEANISM CUT THE “ABSOLUTIST” HEGELIAN BULLSHIT, BUT CANNOT AND DOES NOT GET PAST CONFLICT, CLASHES AND STRUGGLE ...]]

[[PETER’S DISCUSSION (S. 44-46) OF MARXISM, STALINISM, WESTERN ALIENATION-MANUSCRIPTS MARXISM = EXCELLENT, AND E CONTRARIO PROVES THAT THERE IS NO SUCH THING AS “CULTURAL MARXISM”, JUST ANGLO-JOOs FUCKING ALL CONCEPTS UP WITH GROSS ZIO-JOO OBFUSCATION, AS PER USUAL, IN ORDER TO MAINTAIN THEIR GROSSLY DISPROPORTIONATE RULE ON A DIVIDE AND RULE “LEFT-RIGHT” BASIS, WHEN SUCH A BASIS IN REALITY DOES NOT EXIST IN TERMS OF POSITING QUALITATIVELY DIFFERENT FORMS OF SOCIAL ORGANISATION UNDER FREAK-SHOW OTHERISING FEMINOFAGGOTISING CIRCUMSTANCES OF ZIO-USA HEGEMONY, DOMINATION AND IMPERIALISM-APE-ZOMBIE-LOBOTOMISATION.

S. 46-55 = VERY INTERESTING/INSIGHTFUL REFERENCES TO VICO, ROUSSEAU, FICHTE, HEGEL, YOUNG HEGELIANS (B. BAUER, L. FEUERBACH, M. STIRNER) AND OF COURSE, GOOD OL’ JOO KARL ... AND THEN THE ARCH ZIO-USA-“SUPER” JOOS ... ADORNO (AFTER LUKACS, WHO STILL REMAINED IN THE OLD LEFT) AND MARCUSE END UP APPEARING TO TURN “MARXISM’ INTO THE IDEOLOGICAL (“CULTURAL MARXIST”) JUSTIFICATION OF ZIO-USA MULTI-KULTI DIE-VERSIFY KONSUM-HEDONISMUS (»Emanzipation der Sinnlichkeit« AND OTHER SUCH NONSENSE), WHICH IS AT BEST A CARICATURE OF THE MARXIST “END OF HISTORY/TIME” AND IS IDEOLOGICALLY ATTACKED FROM “THE RIGHT” AS “CULTURAL MARXISM” WHEN IN REALITY NOTHING SUBSTANTIVE IS BEING SUGGESTED FOR SOCIETY’S REALLY TRUE RE-ORGANISATION, THE ONLY CONCERN BEING THE MAINTENANCE OF GROSSLY DISPROPORTIONATE PRIMITVE SECRET SOCIETY JOO-ZIO DIVIDE AND RULE DEVIL-EVIL-EVIL DEVIL SATANIC CIRCUS MONKEY MAMMON-LUCIFER POWER... ]]


CRAZY MAN SAYS: THIS PASSAGE IS INCREDIBLE, AND OF PARTICULAR INTEREST TO THOSE OF US WITH A REAL DEAL MARXIST THEORETICAL BACKGROUND (NOT THE ZIO-IDEOLOGICAL BULLSHIT OF DA JOOS AND CO. UNDER THE FREAK SHOW HATE-OTHERISING-KONSUM-HEDONISMUS-MULTI-KULTI-DIE-VERSIFY HEEBROO-JOO-DAS-PROTESTANT-PAPIST-ATHEIST-HOMO-LOBOTOMISED CONDITIONS OF ZIO-USA ... ) ...

S. 57-59

»Hier haben wir offenbar die Stelle, an der das Element der Enttäuschung in den Entfremdungsbegriff eintritt. Die Erfahrung der Negation von Subjektivität gehört wesentlich zur wirklichen Arbeit, und es macht einen Sinn, sie als Entfremdung zu bezeichnen. Denn was sich im Arbeitsprozeß verselbständigt und übermächtig auf das Subjekt zurückwirkt, das negiert wie eine fremde Macht sowohl die Spontaneität wie die angestrebte Identität des Subjekts. Dennoch ist es keinesfalls nicht selbstverständlich, diese Erfahrung nur mit einem negativen Sinn zu belegen. Entfremdung kann in bezug auf die wirkliche Arbeit auch in einem affirmativen Sinn verstanden werden; die einfachsten Voraussetzungen und Leistungen der Arbeit sind mit Entfremdung verbunden. Um nur ein paar Punkte dafür zu nennen: Die Arbeit als Kultur der Vermittlungen ist abhängig von so schmerzlichen Entfremdungen wie der Trennung von Motiv und Zweck, dem Aufschub und der Ablenkung von Befriedigung; erst die Versachlichung und Verallgemeinerung der subjektiven Zwecke macht ihre Übernahme durch andere möglich; die Sachzwänge entlasten vom Druck unmittelbarer Subjektivität und machen Kooperationsverhältnisse transparent und dauerhaft; die historische Kontinuität stellt sich als Akkumulation menschlicher Fähigkeiten gerade darüber her, daß die Arbeitsmittel gegenüber den Zwecken und Bedürfnissen reicher und konstanter sind. Entfremdung affirmativ also als das gegenüber den Individuen bleibende und reichere Allgemeine.

Prinzipiell negativ wird die erfahrene Entfremdung erst in bestimmter Perspektive, dann nämlich, wenn das intellektuelle Moment der Arbeit und die Form der Einzelarbeit unter der Bedingung des Privateigentums mit dem Wesen der Arbeit gleichgesetzt werden. In dieser Perspektive wird die Arbeit von einem Ideal individueller Autarkie her gedacht, einer Autarkie, die unter der Norm der unmittelbaren Identität von Individuum und Gattung steht, d. h., die Individuen vertreten nicht ein Allgemeines, sondern sie sind es selbst oder sind zu ihm alle gleich nah und unmittelbar. Unter diesem Ideal wird die Arbeitsteilung zur Bedrohung; sie wird für das hauptsächliche Entfremdungsärgernis, die ungleich machende Gesellschaftlichkeit der Arbeit, verantwortlich gemacht. Wie mir scheint, ist dieses Entfremdungsärgernis aber nur die Erscheinung von etwas Tieferem. In letzter Instanz ist die Naturbedingung der wirklichen Arbeit, die von der Natur erzwungene Verdinglichung des Subjekts, die eigentliche, aufzuhebende Negativität. Denn sie ist es ja, die, durch die Arbeitsteilung vermittelt, die individuelle Autarkie zerstört und die an sich gleichen Individuen zu verschiedenen macht und einander entfremdet. Die Naturbedingtheit der Arbeit als Quelle der unfrei und ungleich machenden Verdinglichung – das ist das Leitmotiv in den Entfremdungskonzeptionen des Linksradikalismus von Rousseau bis zum Existentialismus und zur Kritischen Theorie. Zwei Linien lassen sich unterscheiden: Entweder wird die Aufhebung der Entfremdung gleich in den Handlungsbereichen jenseits der Arbeit, wo reiner Wille und kommunikatorischer Geist herrschen, gesucht, in einem politischen Gemeinwesen, das den Idealen der Subjektivität, Unmittelbarkeit und Identität entspricht. Oder die Arbeit wird in die langfristige Perspektive der Entnaturalisierung gestellt. Dabei wird der Vermittlungscharakter der Arbeit, also ihre Naturbedingtheit, durchaus anerkannt, jedoch nur vorläufig, nur bei der Herstellung »zweiter Na­tur«; die aber ist Natur jenseitig. Das heißt, die Arbeit als Vermittlung wird als ein sich selbst aufhebender Prozeß gedacht, als ein Sublima­tionsprozeß, der Natur in Kultur verwandelt, der aus der Natur heraus zur reinen Gesellschaftlichkeit hinführen und in ihr aufgehen soll.«

= “Here we obviously have the place in which the element of disappointment and letdown enters the concept of alienation or estrangement. The experience of the negation of subjectivity belongs essentially (i.e. as regards this negation’s essence) to real work/labour, and it makes sense to characterise it as alienation (estrangement). Because that which stands on its own and becomes independent in the process of work/labour and has an overpowering effect and reaction on the subject, negates, like an alien power, both spontaneity, as well as the striven-for and aimed-at identity of the subject. Nonetheless, it is by no means self-evident that this experience is to be taken or verified only in a negative sense. Alienation and estrangement can also be understood in an affirmative sense with regard and reference to the real work/labour; the simplest preconditions, prerequisites and achievements or performances of work/labour are connected with alienation (estrangement). To name only a couple of points regarding that: work/labour as a culture of mediations depends on such painful (kinds of) alienation(s) and estrangements as [[in the case of]] the separation of motive and end-goal, the deferment, postponement/suspension and the diversion or deflection of satisfaction and gratification; only the reification, objectification and generalization of subjective goals and ends makes their undertaking by others possible; the forces of circumstance, situational constraints and practical necessities provide relief from the pressure of immediate subjectivity and make relations and circumstances of co-operation transparent and permanent; historical continuity comes about and is established as the accumulation of human faculties precisely in regard to the fact that the means of work/labour vis-à-vis ends, goals and needs are richer and more constant. Alienation and estrangement [[are]] affirmative, that is, as the (i.e. what is) general remaining and being richer vis-à-vis individuals.

Experienced alienation and estrangement become principally negative only from a certain perspective, namely, when the intellectual motive or factor of work/labour and the form of individual work/labour under the condition of the private property are equated with the essence of the work/labour. From this perspective, work/labour is conceived of as an ideal of individual autarky, an autarky which is or stands under the norm of the immediate identity of the individual and the genus (species, human race/group); i.e., individuals do not represent a general (or what is general), but they are themselves or are equally near and immediate/direct with regard to a/what is general. Under this ideal, the division of labor becomes or turns into a threat; it is responsible for the main nuisance, offence or annoyance (in respect) of alienation and estrangement, which makes the unequally making sociality of work/labour (i.e. work and labour which creates an unequal sociality), answerable and responsible. But it seems to me that this nuisance, offence or annoyance (in respect) of alienation and estrangement is only the appearance of something deeper. In the final instance, the nature/natural-condition of real work and labour is the by nature forced reification and objectification of the subject, the actual to-be-abolished negativity. Because it is in fact the said nature-condition, mediated by the division of labour, which destroys individual autarky and makes in themselves equal individuals different and alienated, estranged from one another. The nature-bindedness of work/labour as a source of reification and objectification being made in an unfree and unequal manner – this is the leitmotif in the conceptions of alienation and estrangement of the left radicalism of Rousseau up to Existentialism and Critical Theory [[CRAZY MAN ADDS: IT’S VERY EASY TO CRITIQUE. THIS IS THE WAY REAL DEAL MARXISM CRITIQUED CAPITALISM, IN THAT THE COMPARATIVELY MORE GROUP-ORIENTED VILLAGE-PEASANTRY WAS/IS TURNED INTO ATOMISED-MASSIFIED ALIENATED/ ESTRANGED PROLETARIANS. OF COURSE, FROM A STRICTLY SCIENTIFIC POINT OF VIEW, THERE CAN BE NO VALUE-JUDGEMENT, AND THERE IS NO SCIENTIFIC BASIS TO PREFER “NON-ALIENATION” TO “ALIENATION”, PARTICULARLY BECAUSE “ALIENATION” AS A VALUE-LADEN TERM IN SCIENCE DOES NOT EXIST, AND MAN (FOR SCIENCE AS ABSOLUTELY CONSISTENT SCIENTIFIC OBSERVATION) CAN JUST AS MUCH BE A PROLETARIAN AS A PEASANT, OR BE RULED GROSSLY DISPROPORTIONATLY BY HIS OWN (ELITE) KIND AND OR BY DA JOOS AND OR BY POOFTERS AND OR BY “LOONIES” ETC. ...]]. Two lines can be distinguished: either the abolition of alienation/estrangement is sought directly or immediately in the areas and realms of acting, action and the act beyond work and labour, where pure will and the communicatory spirit-intellect/mind rule and dominate, in a political community which corresponds with the ideals of subjectivity, immediacy, and identity. Or, work/labour is placed in the long-term perspective of de-naturalisation. In the course of this, the character as regards mediation of work/labour, that is, its nature-natural bindedness, is thoroughly and fully recognized, however, only provisionally, only in the manufacture, fabrication, production or restoration of (a) “second nature”; yet nature is on the other side, i.e. otherworldly. That means that work/labour as mediation is conceived as a self-abolishing process, as a process of sublimation which transforms nature into culture, which out of nature leads to pure sociality and is supposed to be absorbed by it (i.e. pure sociality).

[[For any real-deal (former) Marxists, this is fun:]]

S. 59

»Folgt man hingegen Marx, dann ist die auf die Naturbedingtheit der Arbeit zurückgeführte Verdinglichung nur ein Symptom, in dem ein Verdrängtes wiederkehrt: die Trennung des Menschen vom Gemeineigentum an der Natur als dem »unorganischen Leib seiner Subjektivität«. (Grundrisse, Berlin 1953, S. 389) Für Marx liegt hier der eigentliche Ursprung der Entfremdung, und die Enttäuschung über die Verdinglichung bleibt für ihn so lange irrational, wie sie nicht auf die Wurzel der Entfremdung, die Enteignung des Gemeineigentums, zurückgeführt ist. = If, on the other hand, one follows Marx, then reification and objectification traced back and reduced to the natural bindedness of labor is only a symptom in which a repressed [[element]] returns: the separation of man from the common property in (respect of) nature as the “inorganic body of his (i.e. man’s) subjectivity.” (Grundrisse, Berlin 1953, p. 389) For Marx, here lies the real, actual source of alienation and estrangement, and the disappointment and letdown regarding objectification and reification remains irrational to him as long as it is not traced back and reduced to the root of alienation and estrangement, the expropriation of common property.«

[[AND THIS IS WHAT THE CRAZY MAN ESSENTIALLY SAID EARLIER, BUT THIS TIME, SPECIFICALLY AS REGARDS MARX:]]

»Und von der Aufhebung des Privateigentums an den Produktionsmitteln das Überflüssigwerden und Verschwinden der »ideellen Vergesellschaftung« zu erwarten, bedeutet eher eine Vertiefung der Mystifikation als ihre Klärung. = And to expect from the abolition of private property in the means of production, the becoming superfluous and disappearance of “ideational socialization”, means a deepening of mystification rather than its clarification.«

[[SO, THE CRAZY MAN MIGHT BE “ALIENATED AND ESTRANGED”, BUT IS PROBABLY NOT AS CRAZY AS HE APPEARS TO BE ... REPEAT: IT’S EASY TO CRITIQUE. CRITIQUE CAN BE DONE FROM A REALLY TRULY EXISTENT MARXIST POINT OF VIEW, FROM A REALLY TRULY CONSISTENT CONSERVATIVE POINT OF VIEW (WHICH NO LONGER HAS ANY PRACTICAL APPLICATION AS SOCIETY HAS “PROGRESSED” WAY TOO FAR AWAY FROM SOCIETAS CIVILIS, AND THERE IS NO TURNING BACK), FROM A FEMINO-FAGGOTISING-PSYCHO-JOO+ALLIES SUPPORTED POINT OF VIEW, FROM A NEGRO-ANTI-WHITE-JOO+ALLIES SUPPORTED POINT OF VIEW, FROM A JOO+ALLIES-RETARD-PRIMITIVE SECRET SOCIETY-BRAIN WASHING-FULL-SPECTRUM-ZIO-LOBOTOMISATION (DIVIDE AND RULE-MULTI-KULTI DIE-VERSIFY ZIO-USA) POINT OF VIEW, FROM A LIBERAL-IDEOLOGICAL POINT OF VIEW, FROM AN ATOMISTIC-EXISTENTIALISTIC “LOOK AT ME, I’M SMART” POINT OF VIEW, OR FROM ANY THE FUCK POINT OF VIEW YOU CAN THINK OF ... THE “PROBLEM” IS THAT THERE IS NO SOLUTION (LET ALONE “FINAL SOLUTION”) ... AND WHAT GOES AROUND, COMES AROUND, AND SO THE ZIO-JOO-HEEBROO-JOO-DAS SATANISTS WILL EVENTUALLY GET WHAT THEY DESERVE AND WHAT IS COMING TO THEM, BECAUSE NO GROUP OF PEOPLE GROSSLY DISPROPORTIONATELY RULES FOREVER ... (EVEN IF THEY’VE HAD A REALLY GOOD RUN FOR THE LAST 70+ YEARS) ... NO MATTER WHAT THOSE STEEPED IN HUBRIS BELIEVE, CONTEND, ARGUE ETC. ... BLA-BLA-BLA, BLA-BLA-BLA, BLA-BLA-BLA ...]]

S. 60-61

» ...

Dafür rühmte Hegel an Rousseau ja so sehr, daß er mit seiner »volonté général« das Gemeinwesen, den Staat, auf den Willen gegründet habe. Doch das Problem bleibt: Wie kommt das Ideal zum Willen? Es selbst als Wille zu deuten, darin liegt der religiöse Charakter, der dem Entfremdungsgedanken unlösbar anhaftet. Feuerbach sprach das Problem, um das es hier geht, programmatisch aus: »Die Politik muß unsere Religion werden.« (Notwendigkeit einer Reform der Philosophie [[1842]])

= For this reason, Hegel praised and extolled Rousseau so much that he, with his »volonté général«, had founded the commonwealth, the state, on the will [[of the people]]. Yet the problem remains: how does the ideal become or turn into the will [[of the people]]? To interpret it (i.e. the ideal) itself as a will, therein lies the religious character, which is inextricably attached to the notion of alienation. Feuerbach expressed the problem concerning us here programmatically: “Politics must become our religion.” (The necessity for a Reform of Philosophy).

«

[[CRAZY MAN SAYS: SO THE WEST (BROADLY DEFINED) MOVED FROM RELIGION (CHRISTIANITY) AS POLITICS ... TO POLITICS AS A RELIGION, ... AND THAT’S WHERE DA JOOS/THE SATANISTS/THE REPRESENTATIVES OF THE HORRIFIC MAMMON SATAN (LUCIFER) CAME IN WITH THEIR ANGLO-FRANCO-GERMANO-HOLLANDO-ITALO-RUSSO-AMERICAN (ZIO) ALLIES AND FUCKED UP THE WHOLE PLANET WITH THE SUPER TURBO BOOSTED MAMMONISED INDUSTRIAL REVOLUTION = MASSIFICATION-ATOMISATION-OTHERISATION-FEMINOFAGGOTISATION-APEIFICATION-JUNGLEFICATION-DRUGS-FULL SPECTRUM ZIO-USA LOBOTOMISATION-FREAKIFICATION-SATANIC CIRCUS MONKEY TOTALLY FUCKED IN THE HEAD AUTO-GENOCIDE-ETC. = OVER. DEAD. ZIO.]]

S. 61

»

Die Romantik entstand als Antwort auf die Aporie der bürgerlichen Politik, beim Übergang des Naturrechts in die Politik, als die Rousseausche »volonté général« zeigen mußte, was sie konnte.

Die Befreiung der menschlichen Arbeitskraft und des Kapitals von den Fesseln der traditionalen Vergesellschaftung ermöglichte zwar eine neue Produktionsweise, schuf aber auch ein beunruhigendes Phänomen, einen systematischen Mangel an sozialer Integration

=

Romanticism came into being as an answer to the aporia (doubt, contradiction or paradox) of bourgeois politics, during the transition of natural law into politics, when Rousseauean "volonté général" had to show what it was capable of.

The freeing and liberation of human labour power and of capital from the shackles of traditional socialisation made possible a new mode of production, but also created a disturbing phenomenon, a systematic lack of social integration.

«

[[THE IMMEDIATELY ABOVE IS OBVIOUSLY REFERRING TO MASSIFICATION-ATOMISATION, PARTICULARLY AS WITNESSED IN ALL THE COMMUNITY-SOCIETY AND GENERALLY CRITIQUE OF CULTURE LITERATURE OF THE 19TH AND 20TH CENTURES ESP. IN THE PERIOD 1850-1950 ... WITH OF COURSE “ROOTS” GOING BACK MUCH FURTHER ... NOW, I AM CRAZY, AND I WON’T QUOTE EVERYTHING PETER FURTH WROTE, BUT THIS IS ALL LEGENDARY STUFF INCL. P.F. REFERRING TO NATURAL LAW SUCCEEDING IN CRITIQUING FEUDAL AND ABSOLUTIST RELATIONS, BUT ENCOUNTERING PROBLEMS IN ENFORCING/PUSHING THROUGH AND STABALISING BOURGEOIS SOCIETY [[DON’T FORGET, WE’RE DEALING WITH THEORETICAL ABSTRACTIONS HERE FOR THE PURPOSE OF CONVENIENCE, BECAUSE IN THE REAL WORLD, THE INTELLECTUAL DIMENSION DOES NOT OPERATE UNRELATED TO MATERIAL CHANGES ETC.]] ... SINCE BOURGEOIS SOCIETY COULD NOT HAVE RECOURSE TO PRE-REVOLUTIONARY SOCIAL THEORIES, BECAUSE SACRIFICE RATHER THAN EXCHANGED CHARACTERISED THE BASIC SOCIETAL INTERRELATION IN SOCIETAS CIVILIS. AND THAT’S WHERE POLITICS CAME IN AS MENDING WHAT WAS BEING DESTROYED BY MATERIAL PRODUCTION CHANGES ETC. IN A NOTION OF COMMUNITY. SO, THE BOURGEOIS BECAME A CITOYEN AND BOURGEOIS IDEOLOGY HAD TO GO BEYOND JUST PRIVATE PROPERTY TO A SUPERIOR MORAL AUTHORITY. SO, RELIGION WAS DISPLACED BY POLITICS ITSELF = »die Politik muß unsere Religion werden« [[MADMAN FURTHER ADDS: OR RATHER, RELIGION WAS POLITICISED IN A WAY ENTAILING SECULARISATION, AND THAT’S WHERE DA JOO, THE QUINTESSENTIAL REPRESENTATIVE OF SATAN, COULD (EVENTUALLY) IN HIS PRIMITIVE SECRET SOCIETY-BANKING-MAMMNON-MASS MEDIA-BRAIN WASHING ETC. WAYS COULD GROSSLY DISPROPORTIONATELY STEP IN AND EVENTUALLY GET US TO THE STAGE OF SELF-RACIST AUTO-GENOCIDE ...]] ... ]]

OH MY GOD! PETER FURTH CLASSIC QUOTE TIME AGAIN!!!

S. 63

«

Die Säkularisierung war ihr eigener Prozeß, den sie selber einleitete und der schließlich zu einem Paradigmawechsel oder Terrainwechsel der Heilserwartung führte. Die mit der Jenseitshoffnung verbundene Entwertung des menschlichen Daseins in Geschichte und Politik war aufzuheben, die Transzendenz ins Diesseits zu holen. Wer konnte das besser als die Kunst? Nicht nur, daß sie aus langem Dienst an den Altären geübt war in der Verklärung des Heiligen; sie hatte währenddessen auch immer ihr Eigenstes mitgeübt, die Heiligung des Diesseitigen.

=

Secularization was its (i.e. politics’) own process, which politics initiated itself, and which eventually led to a paradigm shift or a change of terrain in regard to the expectation of salvation. The devaluation of human being (t)here and existence connected with hope in the after world in respect of history and politics, was and had to be abolished in order to seek and get transcendence in the this-world. Who could do that better than art? Not only is it fact that art had been exercised for a long time in altars in regard to the transfiguration of the saint; art in the meantime had always practiced and been doing her own thing; the sanctification of the this-world.

«

[[CRAZY MAN EXPLAINS: SO WE CAN SEE THAT WITH THE SOLIDIFYING OF THE BOURGEOIS CENTRALISING STATE, TRADITIONAL CHRISTIAN RELIGION BEGAN TO SLOWLY LOSE ITS GRIP (FIRST AMONGST LEARNED ELITES IN THE HISTORY OF IDEAS), AND THEN MORE BROADLY IN SOCIETY, E.G. AT THE LEVEL OF THE LEARNED BOURGEOIS, THROUGH ART (WITHOUT ANY SIGNIFICANT JOO-ISH-ZIO-EXCREMENT INPUT UNTIL ABOUT THE TIME OF WAGNER), AND LATER, THROUGH MASS MEDIA ZOMBIE-LOBOTOMISATION (INCL. GROSSLY DISPROPORTIONATE SATANIST-JOOISH PARTICIPATION UNDER CIRCUMSTANCES OF ZIO-USA, PARTIC. AFTER WW2 AND WITH THE 1960s AND 1970s CULTURAL REVOLUTION) INCL. THE FULL-SPECTRUM ZIO-MULTI-KULTI-DIE-VERSIFY-FREAK-SHOW-ZIO-KOST-WORSHIP-LOBOTOMY-RETARDATION OF THE MASSES ... TO THE POINT OF MAKING APE/OTHER WORSHIPPING OTHERISATION AND HOMOSEXUALITY ETC. APPEAR TO BE “NORMAL” WHEN IN REALITY THEY ARE LIKE ALL HUMAN-SOCIAL PHENOMENA, RELATIVE (AS TO RELATIONS OF POWER) ... AND DON’T FORGET, I’M CRAZY AND THE FIRST APE!!!

... P.F. GOES ON TO REFER TO THE FRENCH REVOLUTION AND THE PEOPLE FEELING THEY HAVE SOVEREIGNTY AS SYMBOLISED BY THE MARSEILLAISE AND WITH THE MASSES BEING A KIND OF SUBJECT-OBJECT OF DOERS AND SPECTATORS ETC.. POLITICAL ACTION WAS DRAMATICAL, LITURGIC, THEATRICAL AND CULT-LIKE ... (ALL OF THIS, CRAZY MAN SAYS, POINTS TO LE BON ET AL.) ...

FRUIT-LOOP MAN COMMENTS: AND SO WE ARRIVED AT “NATIONALISM” AND FEELINGS OF NATIONAL SOLIDARITY TIED TOGETHER BY AN EMERGING MASS MEDIA AND A CENTRALISING STATE-BUREAUCRACY, WHEREAS PREVIOUSLY PEOPLE TENDED TO BELONG MORE TO THE LOCAL, EVEN THOUGH THE LOCAL WAS PART OF A LARGER CIVIZATIONAL-NATIONAL CONTEXT COMPARED WITH OTHER LARGER (LOOSER OR TIGHTER) GROUPS ... AND CLEARLY EVEN IF ONE DEFINES “NATIONHOOD” NARROWLY TO POST 1789, SOMETHING LIKE DA JOOS HOBSBAWN AND GELLNER, THERE WERE STILL LARGER THAN LOCAL GROUPS OF PEOPLE (WHICH ONE COULD CALL NATION, BUT DOESN’T HAVE TO) WHEN COMPARED TO OTHER LARGER GROUPS E.G. PRE-1789 ... THE ENGLISH (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE FRENCH (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE GERMAN(IC)S (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE ITALIANS (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE GREEKS (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE TURKS (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE SERBS (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE BULGARS (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE HUNGARIANS (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE RUSSIANS (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. DA JOOS (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) (WHO COULD ALSO BELONG TO THER GROUPS) VS. THE CHINESE (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE VIETNAMESE (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE JAPANESE (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS) VS. THE MYRIAD TRIBES OF AFRICA (WITH ALL THEIR REALLY TRULY DIVERSE LOCAL VARIANTS), ETC. ETC. ETC. ...

OF COURSE, WITH CAPITALISM AND IN PARTIC. INDUSTRIAL CAPITALISM SPREADING “EVERYWHERE”, “THE SOCIAL QUESTION” AROSE, AND VARIOUS CLASS STRUGGLES TOOK PLACE ... ALSO INCL. THE BOLSHEVIKS AND CO., AND EVENTUALLY MATERIAL LIVING STANDARDS WENT UP IN THE WEST THROUGH A COMBINATION OF LABOUR, TECHNOLOGY, IMPERIALIST ADVANTAGE, POLITICAL-ECONOMIC CONCESSIONS, PRODUCTIVITY INCREASES ETC. AND ONCE THE MASS DEMOCRATIC (POST-BOURGEOIS OLIGARCHIC LIBERAL) SOCIETY OF RELATIVE AFFLUENCE SOLVED THE “SOCIAL QUESTION”, BY THE 1960s WE HAD GONE DOWN THE PATH OF THE ZOMBIE-OTHERISING-SELF-RACISM HEDONISMUS-KONZUM SOCIETY AND ITS “CULTURAL REVOLUTION”, WHERE DA JOOS AND ALLIES TRY AND CREATE A “ONE WORLD” “GLOBAL VILLAGE MARKET” WHERE THEY CAN GROSSLY DISPROPORTIONATELY RULE AND DOMINATE WITH ALL THEIR OTHERISING FEMINOFAGGOTISING ZIO-JOO MASS LOBOTOMISATION-BRAIN WASHING EXCREMENT-FILTH AND ASSOCIATED NONSENSE ... THEORETICALLY, SUCH A SCENARIO OF TOTAL HELL (E.G. FOR AN ORTHODOX HELLENIC ROMAN/RUSSIAN OR A REAL DEAL IN CHINA CHINAMAN) IS POSSIBLE ... BUT IN PRACTICE IT SEEMS LIKE WE’RE ALL HEADED FOR THE SUPER-FREAK REALM OF THE JUNGLE ANOMIC APE ... WHERE THE ZIO SATANIC CIRCUS MONKEY UTOPIA BECOMES AN APE-OTHERISED-DRUGS-ZOMBIE-JUNGLE DYSTOPIA ... OVER. DEAD. ZIO.]]







"FUN TIMES" ...

The references to Bertrand Russell are particularly interesting (+ cf. Peter Furth’s texts (and “think about them” re: P.K.’s oeuvre if you read German or Greek)):

“Nationalism Doesn’t Mean Isolationism: Why Bertrand Russell Is Wrong” by Matthew Ehret

(https://theduran.com/nationalism-doesnt-mean-isolationism-why-bertrand-russell-is-wrong/)


+


VERY INTERESTING RE: "OLD LEFT"


Socialists once opposed Mass Immigration, the Wet Dream of International Capital by Serban V. C. Enache

(https://theduran.com/socialists-once-opposed-mass-immigration-the-wet-dream-of-international-capital/)


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