Greatest Paradox

Some time ago, I wrote myself into a corner in a chapter from Pantheon, in which a character was forced to solve a conundrum: he had to stay at a location, safeguard a highly sensitive museum, but prevent interlopers from coming inside, while not showing himself to them, or destroy them, or the critical objects of desire. The more I thought about this, the less confident I was at solving this Gordian knot. After all, if the aforementioned options prevented all possible solutions, then somewhere there was an assumption that made the conclusion false.

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On reviving the carcass of philosophy

The following are collected tweets (@thanatology) I’ve made in the past month about posthumanism, or reviving the carrion of philosophy:

Once the window to a frozen thanatosphere opens, thought becomes razor sharp enough to slice through the rotting corpse of anthropocentrism.


And the slimy pus of the absolute seeps out and clot into new-old ideas: a heretical Derrideanism that continually savages itself

 is a decadent form of post-Socratic felo-de-se that faces biological contingency w its own blind eyes a Corpse w/o Organs?

Freed from miserly enforcement of rule-bound metaphysical dilemmas, we are stoned by the fumes rising from a chaotic sea of virtualities.

Cynically supercharged w obscene desire for death, we, slaves to cruel directives of base materialism, bottom out in a dark zone of thought — once we see thru the deceptions of life Ego owns up to its pathology, embarrassed with its Macbeth dagger that drips the Earth’s black blood. 

Agitprops of phenomenology, in resurrecting consciousness, merely plunge themselves deeper into the quicksand of their coprophilic narcissism.

Today’s thinkers are mere maggots feeding on the carcass of Brobdingnagians, whose feces will join the deep undercurrent of chthonic thought. 

Crawling out from the bubbling orifice of its decomposing tomb, posthuman thought performs an autophagous Aufhebung as  cannibalism.

A perverse slave of its own meaninglessness, Posthuman Thought gnaws at the root of the Yggdrasil of its own fatuous jurisdiction.

Today our amputated Reason continues to goose-step around calcifying totems of half-baked ideologies, either out of perversity or mockery. 
Vaguely, the subject will re-cohere in the void pried open by the expulsion of Nature out of its hearth, due to revitalized post-idealism.After sprinkling black salt on the wounds of theology, sliced by universal contingency, thought painfully realizes the anorexia of meaning.

Posthuman thought adjusts its peripatetic trail among the gravestones of exhausted theologies in the misty light of the Polaris of nihilism.

Bizarre avatars will usher in new techniques of thought, sporadically evolving fetid rhizomes & decaying yet again in a farcical cycle.Inciting catastrophic predictions, opening a space for self-destructive ideological scrutiny & directing thanatocratic methods, philosophy ends up as a mere choreography of furious, demented & recurring political sequences.

The Hegelian Dialectic and the poststructuralists

This blog discusses the French Poststructuralists’ reception and response to the great philosopher, Hegel.

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philosophical critique of philosophy

The Philosophers by Masters of the Judgment of Solomon
The Philosophers by Masters of the Judgment of Solomon

Philosophy is notorious for subjecting itself to withering criticism, and that is precisely where philosophy progresses. For some philosophers, the critique of philosophy is also the very essence of philosophy. Jean Hyppolite interprets Hegel by saying “philosophical discourse contains its own criticism within itself.” Then, philosophical critique is inescapable, or, the discourse of philosophy cannot be isolated and insulated from a critique of any kind.

Jacques Derrida, in his seminal Of Grammatology: “Operating necessarily from the inside, borrowing all the strategic and economic resources from the old structure, borrowing them structurally, that is to say without being able to isolate their elements and atoms, the enterprise of deconstruction always in a certain way falls prey to its own work.” (P. 24) The deconstruction of philosophy merely unpacks the methods and logic and propositions employed by philosophers, yet this unpacking is always already unpacking, that is, rearrange the methods and reformat the logic and re-institute the propositions.

Since philosophy is self-referential, then the effort to define the founding conditions of philosophical truth from a purely objective position outsie of philosophical discourse is necessarily doomed to fail. Derrida inspects what the structures of philosophical texts contains in order to trace the hidden/excluded/repressed history/folks/concepts of western philosophical discourse as its founding conditions of possibility.