Breaking: Godwin's Law Refuted By Finnish Ecofascist

Today, I have observed a clear violation of Godwin's Law. To compare this man to Hitler would be an understatement. It's a good thing he's older than dirt and will never get into a position of power, since it is an indisputable fact that Pentti Linkola would be FAR WORSE THAN HITLER.

Certified Worse Than Hitler

At least he's honest?

In his own words:

"If the present amount of Earths population is preserved and is reduced only by the means of birth control, then:

• Birthgiving must be licenced. To enhance population quality, genetically or socially unfit homes will be denied offspring, so that several birth licences can be allowed to families of quality.
• Energy production must be drastically reduced. Electricity is allowed only for the most necessary lighting and communications.
• Food: Hunting must be made more efficient. Human diet will include rats and invertebrate animals. Agriculture moves to small un-mechanized units. All human manure is used as fertilizer.
• Traffic is mostly done with bicycles and rowing boats. Private cars are confiscated. Long-distance travel is done with sparse mass transport. Trees will be planted on most roads.
• Foreign affairs: All mass immigration and most of import-export trade must stop. Cross-border travel is allowed only for small numbers of diplomats and correspondents.
• Business will mostly end. Manufacture is allowed only for well argumented needs. All major manufacturing capacity is state owned. Products will be durable and last for generations.
• Science and schooling: Education will concentrate on practical skills. All competition is rooted out. Technological research is reduced to extreme minimum. But every child will learn how to clean a fish in a way that only the big shiny bones are left over."

From ― Pentti Linkola, Can Life Prevail? - A Radical Approach To The Environmental Crisis:

"If there were a button I could press, I would sacrifice myself without hesitating, if it meant millions of people would die."

“I could never find two people who are perfectly equal: one will always be more valuable than the other. And many people, as a matter of fact, simply have no value.”

“I believe that human brilliance manifests itself only in flashes, among rare individuals. For this reason, humanity as a whole is enormously destructive: the creation of something as devastating as Western culture, which is now allowed to spread throughout the world, offers sufficient proof of this fact.”

“The coming years will prove increasingly cynical and cruel. People will definitely not slip into oblivion while hugging each other. The final stages in the life of humanity will be marked by the monstrous war of all against all: the amount of suffering will be maximal.”

Suck it, Godwin.

Santa Muerte: Encountering Death

By M.G.

"Popular in Mexico, and sometimes linked to the illicit drug trade, the skeleton saint known as La Santa Muerte in recent years has found a robust and diverse following north of the border: immigrant small business owners, artists, gay activists and the poor, among others - many of them  non-Latinos and not all involved with organized religion... The saint is especially popular among Mexican-American Catholics, rivaling that of St. Jude and La Virgen de Guadalupe as a favorite for miracle requests, even as the Catholic Church in Mexico denounces Santa Muerte as satanic, experts say." - ‘La Santa Muerte gaining in popularity in the U.S.’, Associated Press

A friend of mine, (of dubious character but capable of remarkable scholarship), once told me that the more marginalized a people, the more powerful their magicks will be. If true, few figures must be more powerful than Santisma Muerte, the death saint of Mexico.

A grim but widely revered figure, the cult of Holy Death is increasingly popular in this impoverished land whose very notions of law and community are daily threatened by underworld gangs and entrenched government corruption. Slightly resembling the Hindu Goddess Kali in her attributes, the affectionately nicknamed 'bony lady' is alternately described as either a nun who committed suicide after being abandoned by her lover, the Virgin Mary’s shadow aspect, or an Aztec underworld goddess returned to the modern age.

Whatever her origin, this Grim Reapress is always depicted using European imagery of the skeletal and undead. Her chief icons, the owl and the human skull, underscore her nocturnal, necromantic nature, yet she manifests in peaceful white-robed forms as well as terrible aspects clothed in a darker hue. Her devotees claim that just as death comes to all humans rich and poor alike, so to will Santisima Muerte accept devotees from all walks of life, including persons whose lifestyles fall outside the auspices of the Roman Catholic Church's approval, including gays, sex workers, and those in criminal trades as well as those who fight them.

Although woefully gringo in my ethnic background, I have had the opportunity to visit some of the better known botanicas in Brooklyn and my native Philadelphia. Latin Folk Catholicism is a colorful, incredible stew of African, European and indigenous spiritual influences, with saints and powers reputed to provide help with any worldy (or not-so-worldly) problem.

Devoted to death (another gringo analyzing this topic).

Georges Bataille: On The 50th Anniversary Of His Death (video)

Today, we commemorate the 50th anniversary of the death of Georges Bataille. I wrote and recorded the following lecture for presentation at Acephalia Encyclopaedica: Conversations on Georges Bataille, which was held today in Portugal. 

My reflections take Bataille's final text, the preface to The Impossible, as their point of departure. The preface was written with a sense of great urgency during January of 1962, as his correspondence with the publisher indicates. During the time between then and the appearance of The Impossible in print that spring, Bataille at last overcame his propensity to "erect artificial obstacles [and] without even knowing me yet, was trying through me to forbid himself from rejoining Laure [his lover, whose death in 1938 profoundly changed him], nevertheless lost forever." After years of delay, Bataille contacted the author of the preceding lines, Jérôme Peignot, the nephew of his long-lost love, expressing his strong desire to meet him (again; they had met while the latter was a child). Of their meeting, Jérôme Peignot wrote only the following poignant words: 

When I arrived at the Pont-Royal bar, there was a man with gray hair waiting for me. What we said to each other then is not important. What is, on the other hand, were the tears I saw rolling down his cheeks. (Jérôme Peignot, "My Diagonal Mother")

In the vocabulary of Buddhism, by publishing The Impossible and at last meeting the nephew of his lost love, Bataille was able to relinquish the last attachments that bound him to this world of the living. Approximately three months later, he died like a cat: peacefully in his sleep, while his wife and young daughter were vacationing in England. I imagine that Georges rejoined Laure in death, and that perhaps, in another life, they would find one another once again.





Other writings by Prof. Rowan on Georges Bataille:
In Memoriam Georges Bataille: (2012; a version of the text of video lecture)
Friendship d'après Georges Bataille (2011)
The Logic of the Lost Moment (2009)
Communism in an Economy of Excess: Toward a General Economics of an Enduring Communist Society (2009)
Par-délà la Poésie (2007)
On Bataille and Desire (2005)


Translations by Prof. Rowan
Schizogenesis (La Scissiparité): Part 1, Part 2
The Oresteia (L'Orestie), Manuscript Version

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In Memoriam Georges Bataille: Truth, Love & Death

Portrait of "Dianus" by Alberto Giacommetti

“As I sought it out I have never found it.”

Truth. Comprehending the truth of love, of death, of laughter and tears: such experiences disclose the Impossible. This truth is strictly speaking ungraspable. It exists inextricably bound by a relationship of complementarity, a discordant accord, with that other side of truth which is the business of lucid scientific rationality, i.e. the production of knowledge as an objective description of the world of things, of what is possible. Irreducible to objectivity, such experiences as love, laughter and tears are no less real and no less a part of the world in which we live and die. They escape the grasp of knowledge, properly speaking, and yet without the perspective given therein, truth would remain forever incomplete; and what's more, the unknowability of death itself guarantees the necessarily incomplete status of life, of history, of the world, and of the totality of the universe.

Georges Bataille à Oréans, 1961

“Science is silent about the moment in which reflection loses its moorings within the impossible.”

The truth of love and of death, viz. the impossible can only come into the purview of objective knowledge (whether according to the methods dictated by scientific reason or by philosophies such as phenomenology or logical positivism) by means of a reduction: any objective description and knowledge of love, of death, is possible only from without and après coup: to mistake love or death for merely biological phenomena amounts to an amputation of all that arises from (inner) experience. While a work of decidedly broader perspective and (in my view) greater intellectual rigor and honesty, P.-L. Landsberg's Essai sur l'expérience de la mort remains the fruit of a project doomed in advance, one that could only fall short or fail utterly: one simply cannot have knowledge the experience of death from the perspective of the one who dies – for death is essentially the permanent disappearance of the very subject of knowledge.

Laure and Georges: once again united by death.

“In so may ways, the ensemble of mankind has fallen into a trap. This much we can grasp.”

Our inevitable, final fall into the impossible is our common destiny: slipping beyond the bounds of meaning into absolute senselessness, every being does finally escape from the twin prison-houses of self and world; likewise from that of language. That final destiny which we share with every living being is to at last venture beyond every possibility, to transgress the most distant of limits. We are bound to joyously disappear into that unknown domain to take leave of the world, of knowledge, without so much as a shadow of self. Dissolution into boundless immanence is our final destination, for the world in which we live is that of false, reified – deified – transcendence. The lie of transcendence is supplanted by truth in the final reckoning, for “the totality of the world rests finally on my precarious self, and on death.” In truth, we are bound together by the universal and inevitable disappearance of our selves.

Would this then not be the “nothing of transcendence?" 

No, let us not be seduced by the thought of nothingness. Human existence is always in suspense of death: beneath the surface there is an inconceivable abyss into which, one day, we will fall. Does the end of all possibility and knowledge signify or reveal nothingness, non-being, as the ultimate truth of life, of being? No, for we can only speak of nothing as poets, as dupes, or as liars: for nothing exists only as the abstract negation of the something that is. There is no nothing: no experience of nothing. What's more: even in the vacuum a sort of creation ex nihilo takes place - an ephemeral creation destined to return to its origin and to repetition.

"Experience is immeasurable," and the universe is inconceivable. When we confuse our impossible destiny with absolute annihilation we succumb to the seductive, cold comfort of nihilism: we suppose that we have attained absolute knowledge, an immutable, ultimate truth, and thereby forget that human existence is of its essence an unanswerable, open question, forever incomplete(able). 

"We are never within our rights in preferring seduction: truth has rights over us. Indeed, it has every right. And yet we can, and indeed we must, respond to something which, not being God, is stronger than every right, that impossible to which we accede only by forgetting the truth of all these rights, only by accepting disappearance.”

The preceding reflections, composed on the occasion of the 50th anniversary of his death (7 July 1962), are to a great extent inspired by the final expression of the thought of Georges Bataille, the preface to The Impossible. This text was written with a sense of great urgency, as his correspondence with the publisher indicate, and the book had been in print less than three months before he died peacefully, like a cat, in his sleep, while his wife and young daughter were vacationing in England. With the exception of the last, which concludes the published preface, all quotations are drawn from the manuscript version found in Tome III of his Oeuvres Complètes (my translations).