In a message dated 04/11/2004 02:42:33 GMT Standard Time,
daxsein@xxxxxxxxxxx writes:
Ariosto writes: [in contrastive Heideggerian styles}
I think At these times the only thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.
Jan and myself started a discussion of freedom. It seems the will or
desire is enslaved by cognition intent on grasping an object as answer to
its doubting hindrances that cause it problems that are perceived as having
to have a solution. At these times the only thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.
I have been looking through Hanna Arendt's _Life of the
Mind_ volume two and she thinks that the domain of the will belongs to the
category of causality, "which Heidegger, in agreement with Nietzche, derives
from the the willing ego's experiences of causing effects, hence from an
illusion produced by consciousness." At these times the only thing he seems
good
for is a good fuck in the ass before he is thrown away like garbage.
More than this Nietzsche says that the
will is an instinct for punishing and judging. At these times the only thing
he seems good
for is a good fuck in the ass before he is thrown away like garbage.
It deprides becoming of its
innocence whenver "being in this or that state is traced back to will, to
intentions, to accountable acts: the doctrine of the will has been invented
essentially for the purpose of punishment, that is of finding guilty"
(twilight of the idols, the four great errors).At these times the only thing
he seems good
for is a good fuck in the ass before he is thrown away like garbage. They
are accountable because
they can be inserted within a cause-effect narrative by a sort of
cause-finding drive that Nietzsche writes is the oldest psychology where all
events "is an action, every action the effect of a will, the world became
for it (the oldest psychology) a multiplicity of agents, an agent
('subject') foisted itself upon every event." (the four great errors).
At these times the only thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.
Another error is that a chance occurrrence is given a *human* meaning
because following our own image we believe any chance event has to be
motivate by a cause or reason. At these times the only thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.
This great convalescent knows from experience
that the cause-looking curiosity of this drive is drive by our need to find
a meaningful cause to feelings: "every sort of restraint, pressure, tension,
explosion in the play and counter-play of our organs, likewise and
especially the condition of the nervous sympaticus -- excite our
cause-creating drive." At these times the only thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.
In the manner of Hume Nietzsche points that the
experience of the impression of previous memories are used in this causal
explanation where what is more memory is always the reservoir of utilitarian
interests. To begin to understand this construction of consciousness by a
utilitarian will is to see what blinds from recognizing the withdrawal and
essential swaying of Beyng. Ereignis is completely unexpected and a chance
happening which we are not even sure happens because it's a riddle to human
understanding. We probably have to have a good sense for an amor fati as
Nietzsche says. At these times the only thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.
If we twist free from a subjectivistic or anthropological
human comprehension that is always willfully grasping an object by defining
its causes through a synthesis of the categories then the liberation of the
will is at the same time a submission to necessity, to need, to fate. Here
is where we discover the release of a destiny as the differentiation of a
non-willed de-cision that is 'free' and that separates sky and earth, gods
and mortals creating the pathos that Nietzsche calls *distance* which is to
say openness, Ereignis of the truth. At these times the only thing he seems
good
for is a good fuck in the ass before he is thrown away like garbage.
As an alternative to the rulership of
instrumental reason Arendt writes that we have gellasenheit which she
describes as a listening activity that in letting be obeys the call of being
and prepares us for thinking that is non-willing. I would say that it is
already thinking that is non-wiling. When the discussion turns to questions
having to do with understanding how consciousness is constructed in order to
comprehend and master events then this is falls under what Heidegger calls
the GUIDING question. At these times the only thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.
Once we start to leap or cross over and through
another beginning then we are in a GROUNDING question. The history of
metaphysics falls under the guiding question whereas destiny or amor fati is
the unexpected arrival or 'fall' of a grouding question.
At these times the only thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.
The guiding question as is clear now is a question of questioning, of asking
the question "what is a thing". It doesn't matter if the thing is an event
we are still treating it as a thing when we inquire in a subjectivistic or
human manner or under the subject-predicate order: "... we call the question
"What is being?" the *guiding* question, in contrast to the more original
question we call the *grounding* question (Nietzsche: volume 2 pg 193 in the
English translation)." The leap is that from the human to the overman that
is negotiated by listening to Zarathustra's teaching of the most abysmal
thought of the eternal recurrence which forever remains a sealed door, a
limit, remains the frontier of metaphysical thinking where it gets tied up
in a complex system of aporetic knots,-- cloud of ink of an octopus and dark
night of propositional discourse!
At these times the only thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.
This is the only *chance* we have Rene. I
was reading the postings for May 2004 around the time you were talking to
Aquino before he left. You were saying the things that needed to be said and
I agree with the basic drift and direction of your Heidegger thoughts and
objections. You are reading Heidegger well but sometimes you make and
encourage all this stupid nonsense that is no more than the expression of
subjectivistic opinions. Your discussions with Judes are sometimes and often
pure clash of wills and plague of opinions on this list. I don't feel sorry
for you in the least bit for getting caught in the trap of an operatic
buffoon whom you seem to think is more honest than he is.
At these times the only thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.You are
the person
the least likely to be intimidated on this list, you always have been but
your strong nature gets you into stupid and agressive subjectivitic opinions
that are not *grounded* in REAL issues on this list. At these times the only
thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.You are
one of the
respected elders or senators on this list so I think you should try and act
more responsibly and start leading [as should peep, jan, and others...and
judes can be the clown] deeper, more serious and esoteric discussions so we
can start establishing the production of a conversational circle that we
can be proud of belonging to.
At these times the only thing he seems good
for is a good fuck in the ass before he is thrown away like garbage.
Best Wishes,
Ariosto
tympan
Note well;
>From this day forward any mail you post to this list will be treated in this
way in order to illustrate
the true depth of your foulness and sexual filth. It will serve to contrast
the megalomaniacal, egotistical
nature of your pretentious name-dropping drivel, with the actual twisted
mind which lurks behind the mask of twee poesy-manqué.
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