A lot of buzzwords floating through communication channels from academia to caffeteria seem to rather obscure than reveal their correct meaning. One of those words is "socialism", quite popular and prevalent -ism both to be praised and reviled, depending on which side of popular political debates one takes. But what is the reality behind the -ism? In this podcast we inquire about precisely this: what were and, we would argue, still are the basic outlines of socialism as a quite well defined form of modern metaphysics, something most of its proponents and enemies rarely recognize let alone understand.
In today's KT podcast we address a number of issues related to the deeper significance of the shift in mentality produced by the advent of Internet. We point out the peculiar instability of political and religious convictions people acquire online and try to offer some guidelines to understanding whence this quality of fleeting unreality that nevertheless informs lives of the real people to an increasing extent. For this purpose we once again throw an analytic glance of the ultimate metaphysical subversive - system thinking and its ability to represent the unreal as real.
In the third and final part of our series, we offer some examples of how Hegel's idea of absolute modernity as fulfillment of all ages is mirrored in later spiritual forms of modern age which, at the first sight, seem to be quite non-Hegelian.
KT presents new series of podcasts on Hegel’s speculation as a prototype of modern metaphysics. It will include reflections on some remarkable spiritual forms of modernity and their disturbing congeniality with its “dark side” of totalitarian ideologies, mass warfare and nihilism. The podcast is partially inspired by Glenn Maggee’s book “Hegel and Hermetic Tradition” although with reservations due to author’s superficial understanding of some thinkers he considers Hegel’s predecesors, as we will point out in this episode. Hegel is unique in that he wanted to build the bridge between Tradition and modernity and not simply make a radical, yet superficial, cut more characteristic of Enlightenment and scientism, that are more in vogue nowadays mostly due to dominance of modern Anglo-Saxon culture and mass appeal it still holds. This is the common trait he shares with the greatest minds and artistic talents of past 200 hundred years, especially his German contemporaries and their late 19th and pre WWII successors. However, we’ll attempt to show that his unequivocal choice of modernity and its promise of ultimate resolution of the past in the ascension of man to identity with the creative “Spirit of the world” is precisely the “mark of Cain” that cannot be erased and is a taint shared by such diverse figures as Thomas Mann and Alfred Rosenberg; moreover, we’ll suggest that this is were the true spirit of modernity should be sought because, after all, the deviation is always primarily inner and only secondarily an external reality – in a word: it is a form of metaphysics. And not all of its fruits are bitter. Its only that they all seem to be poisonous.
Political debate or, rather, debate about politics can resemble the labor of Sisyphus - nothing particularly new about that. However, what if we would claim that in present circumstances, with chatter jamming all communication channels, conversation is in fact impossible on principles?
In the second part of our Q&A on corrosive influence of Heidegger, we turn to actual (not in the sense of presence, but in the sense of energeia) texts, i.e. to concrete examples of how he misinterprets Aristole's notions of energeia, kinesis, entelehia.
We conclude with overall evaluation of Heidegger's influence and remarks on low grade philosophy found online.
In this episode of our regular q&a podcast we answer reader's questions about the influence of Martin Heidegger on Internet based rightist identiterian movements. In the first episode we give an outline of the current state of Heideggeriana in the mainstream academia which seems to lead us to conclusion that Internet fringe apparently understood him far better than his academic followers and interprets. This was made clear mainly by finalization of Heidegger's Gesamtausgabe and publication of the so called "black notebooks" - diaries which, judging by his own evaluation, contained Heidegger's most intimate thoughts and the central point of his philosophy. As the end result is that it is now obvious that he was indeed a committed national socialist, at least in the sense of what he understood as meta-political essence of national socialism, and that this is also at the very least quite close to his project of the destruction of traditional metaphysics, the sizeable chunk of contemporary philosophers now seem to realize how they have been building their academic houses quite near the entrance of the underworld, if not even somewhat further down the hole.
In the new episode of our "Ask Kali" series, we address MT White's remarks and questions on the subject of Stoicism and peculiar attitude contemporary psychologists hold towards what is considered to be "ideology of masculinity". Whereas the very fact that American Psychologists Association can indulge into such semantic nonsense as defining "masculinity" - or even "masculinities" - as ideology rather calls for the application of flame thrower, than that of the rational argument, we, as rational creatures, cannot help but try to argue the point instead.
In this podcast we comment upon some remarkable passages from Eric Voegelin's New Science of Politics explaining his understanding of what he calls Gnostic "dreamworld", carried over from the Ancient world to modernity. In the first half, after providing some preliminary explanations of Voegelin's terminology, we discuss the theoretical, or rather anti-theoretical, assumption that is a calling card of a Gnostic: a prohibition of questions; we talk about this strange attempt to constrain the intellect while simultaneously advocating for unbridled progress, especially in the paradigmatic example of Karl Marx and communist movement. Also, we point out the genuine anti-theist character of Gnostic intellectuals and the way how modern philosophy for the most part assimilated it. In the second part we talk about the very instructive, yet not so very well known, example of the one specific Gnostic neverland: Yugoslavia. We provide the main features of Yugoslav ideology, the mentality of its adherents, both past and present, and put the phenomenon in the context of our day and age. In conclusion we discuss the hypothesis of the prevalence of Gnostic ideologies in the global politics of today.