The Center for Transformative Media, Parsons School of Design, is a transdisciplinary media research initiative that bridges design and the social sciences, and is dedicated to exploring the transformative potential of emerging technologies on the fundamental practices of everyday life in a variety of settings. Antichrist Philosophy in the Age of the Anthropocene Crowd: Preliminary Lexicon for the Conceptual Web.
Nietz sche and Networks, Nietz schean Networks
14 Nicola Masciandaro, "Nietz sche's Amor Fati: Wishing and Willing in a Cybernetic Circuit" (chapter seven in this volume), 132. Nietz sche and Sarah Kofman's "metaphorical" Nietz sche - the thinker of corporeality and discursivity - and Gilles Deleuze's.
If we have not been modern since Rome (or, better said, since Nietzsche's Alexandrian). And Kittler started, as Nietzsche started, with the text (of course: not as Nietzsche did, but still).18.
The Internet as a Development from Descartes’ Res Cogitans: 1 How to Render It Dionysian
But the deepest difference between tragedy and Christianity concerns the different visions of "the body," the A new form of the Dionysian must be bred into and merged with the old monotheistic Apollonism.
Thus, e.g. in connection with the operational art of war, concepts such as "combined arms warfare",7. And even this change is marginal in the sense that the transfer of information still takes place under the "protocols" of the strategic-military command and control system. As you know, Clausewitz has a Kantian solution to the problem of the fog of war.
As a consequence, the military genius is able to destroy the strategic (pre-)disposition of the network. It is a threat that goes to the heart of the network-centric warfare project, which ultimately aims to fight with the uncertainty principle. In the context of war and combat, the weaponized cyborg is the most refined version of the human-machine interconnection project to date.
Rather, it is because the organizing principle of the military per se does not now exist.
A Philosophy of the Antichrist in the Time of the Anthropocenic Multitude
The Antichrist is thus the one who appears with the collapse or dissolution of the state. Beyond Good and Evil, for example, talks about the struggle for hegemony (Herrschaft) over the earth in the next century.5 Garten. This is especially important when reading Beyond Good and Evil, the book that begins to speak of "a philosophy of the Antichrist."
Beyond Good and Evil §256 asserts that "this is Menge's century," with Nietzsche emphasizing the term. In the state of exception, the sovereign suspends part of the "normal" law for the sake of the existence of the state itself (Staat). Nietzsche is clear in his criticism of the fetishist essentialism of the term used to legitimize the nation-state in Menge's century.
For Hegel, the Welt is essentially impossible and unthinkable, except as a structure of the state.
Occupying God’s Shadow
Nietz sche’s Eirōneia
How, in other words, to break the relationship of religion with the modern, to free ourselves from the scourge of religion that continues to plague our thinking and our practices. But there is an irony in this formulation of the problem of God's shadow that has hitherto been overlooked. The formulation of the problem of God's shadow is paradoxical - but that it is so is a false problem; the paradox is indeed necessary.
But the problematization of the connection that still binds the religious with the modern, and the call to end it and move on, is no less eschatological. These are the paradoxical and perhaps ultimately self-defeating interests of the political critique of eschatological biopolitics. It was certainly central to his explanation of the principle of self-limitation with which he went on to define liberalism in The Birth of Biopolitics lectures in 1978–79.
The fundamental truth of life conceived as economics is, as he explores, “the unknowability of the totality of the process.
Reading Nietz sche in the Wake of the 2008–9 War on Gaza
Does Nietzsche's critique of slave morality mean that we must affirm any and all use of power as such. Thiele, Friedrich Nietzsche and the Politics of the Soul: A Study of Heroic Individualism (Princeton: Princeton University Press, 1990). Nietzsche makes a similar objection in the Genealogy, though not in his own voice.
It is rather an ignoble triumph, one which (as we well know from his other writings) Nietzsche despises. 21 See Daniel Conway, Nietzsche's Dangerous Game: Philosophy in the Twilight of the Idols (Cambridge: Cambridge University Press, 1997). For justification see my "Note on Quotations" and chapters 4-5 in Nietzsche's Revolution.
Physicality – despite Nietzsche's rhapsodizing of its importance – is simply not at stake here.
Nietz sche’s Amor Fati
Wishing and Willing in a Cybernetic Circuit
The chronic novelty of the calendar year is null and void without the confirmation of ontological novelty. Everything ahead is new, and it won't be long before I catch sight of the terrifying face of my farther away. It is the immanent thing always already mirroring on both sides of the thought-being dyad, independent of any communication between them, and thus nothing at all.
The permission of desire expression both emphasizes and overcomes the principle of desire secrecy and establishes its truth in the neither diachronic nor synchronic space of the present's extension beyond past and future. Speaking a wish on this day acts as a ritual destruction of the wish, simultaneously preserving it against the perversity of the selfish occult wish and the superficiality of mere wishing. What thought shall be the reason, the justification and the sweetness of the rest of my life.
But when God acts instead of the active intellect, He brings forth many images together in one point.25.
Outing the “It” that Thinks
Then, the next academic year, I came across Sartre's reformulation of the cogito in Being and Nothing. Second, you need to know almost nothing about the physiology of the human soul. Anyone who has saved a relationship knows a thing or two about the way circumstances can lead us to "check our ego at the door."
One of the great paradoxes of human cognition is how ignorance, far more than knowledge, serves as the foundation of certainty. For years I have tackled the question of the human soul using the analytical and speculative tools that belong to the humanities - and I have done so with complete confidence. I thought, as did many others, that Nietzsche saw postmodernity, that his "deconstruction of the subject" was much more poststructural than Hume's.
So where naive Christians anthropomorphize God, humanities theorists anthropomorphize (albeit in a conceptually dissected form) the "darkness that precedes" thought: we force deliberate interpretations on the state of the soul.
All for Naught
This economy of the page may have been offset by Nietzsche's notoriously illegible handwriting. What remains of the work - now known as the Pensées - is perhaps one of the most unfinished books in the history of philosophy. Schopenhauer's World as Will and Representation is one of the biggest failures of systematic philosophy.
A third possibility presents itself: that of the eighteenth-century French aphorist Nicolas Chamfort, a writer admired by both Schopenhauer and Nietzsche for his pessimistic view of life. On the evening of September 10, 1793, Chamfort was about to be imprisoned for his criticism of the French government. In Turin, on January 3, 1889, Friedrich Nietzsche steps out of the doorway of number six, Via Carlo-Alberto.
The unknowability of the horse's conditions limits not only this film, but also our own relationship with this exceptional companion animal.
Going Under” as Undergoing Nietz scheo-Simondonian Transindividuation
Simondon fully engages those who ask about individuation by making them part of the problem itself. Zarathustra's burial of the tightrope walker with his own hands causes him to "go under". The isolation of the individual should not deceive us: something flows on beneath individuals.
Parables of such choices are the names of the virtues' (Friedrich Nietzsche, Thus Spoke Zarathustra: First Part, 187). The opposite experience of the anxiety process (which Combes refers to as a "reverse reflection"23) is loneliness. It allows for the loosening of the communitarian bonds formed in the inter-individual domain (Zarathustra's solitary retreat away from the "herd").
In this way, Nietzsche's expression of the primal man is cast in a different light, on a different kind of stage.
Nietz sche, Code, and the Digital Present
Only a being who, like man, "has" the word (μύϑος, λόγος), can and must have "the hand." Through the hand, prayer and murder take place, salutation and thanksgiving, oath and signal, as well as the "work" of the hand, the "craft" and the tool. The handshake seals the covenant.” So the work of the hand is a form of acting in the present, making "essential distinctions"; but it is also a prolepsis, a contract with the future, a covenant. In this sense, the technē of the hand and the "handshake" (Nietzsche's encounter with the Writing Ball) can be understood as a form of "code" as we have come to understand it in the digital present (the digital: "of or belonging to a number or finger"4).
The digital relies on the opening of time made possible by code."5 The "work" of the hand for Nietzsche is therefore not only the emanation of automatic writing (Friedrich Kittler calls Nietzsche the first "automated philosopher") but also the touch of the machine as an otherwise "digital" procedural calculation with its resistance to compensatory backwriting, a resistance to predetermined writing. Nietzsche's style would change fundamentally with his use of the Writing-Ball, his writing transforming from longer prosaic elements to aphoristic and telegraphic epigrammatics.6 The work of the hand and the machine is a covenant of code, an action in the present and the opening of time made possible by the not yet. The protocol of the hand or handshake that leads Nietzsche through the machine and the machine through Nietzsche is intensive but halting.
The touch of the hand to the twisting iron on the keys of the ball, Nietzsche's play on the necessary "tact" in dealing with what is often an unpredictable encounter, and his twisting.