Materialism is not only a mentality or metaphysical orientation. It is also an ontological mood - the peculiar sense of the world and oneself that is highly personal yet at the same time it imbibes all the metaphysical propositions of materialist with rather well defined pathology. This pathology, we claim is the source and the purpose of materialist metaphysics and materialist life, while the systemic form it builds for itself, be it Communism, scientism or something entirely different is quite secondary. To explain what we mean, we focus on the statements of one old fashioned dialectical materialist: Slavoj Žižek, wherein he explains his worldview.
In this podcast we address once more the superficiality of intellectual content mediated on Internet and aptness of this medium for rejecting the depth of knowledge, while providing an illusion of its presence - something we, some time ago, expressed in Plato's term of "shadow drawing" or skiagraphia.
A perennial issue dealt with by KT Department of Metaphysics, Nihilism and Melancholia is what we dubbed the "dissolution of the past". This process runs in the background of the diverse subjects and unifies the social ills we address every now and then. It can also - and quite precisely - be pinpointed as the dissolution of the roots in all facets of human life. In this podcast we'll talk about one aspect of daily life which discloses it for the eyes of more or less everybody endowed with even modest sense of normalcy: a changing pattern of human work and its ever increasing instability pointing to the the total dissolution of what once were professions or vocations into a quagmire of increasingly abstract "jobs" that one is expected to change on yearly or even monthly basis.
Deirdre informs us about yet another ongoing attempt to deprive human beings of human form, in this case at the youngest age. Taber school in Barcelona, removing fairytales and books from young children's bookshelves, and no doubt to be followed by other schools doing likewise, is a deeply ideological act, and part of a wider process of historical revisionism that infantilises us all.
We interrupt the practice of publishing exclusively our original content and nick the extract from the book length series of interviews Cardinal Robert Sarah gave to French author Nicholas Diat. Although, in religious matters, we rarely address the problems of contemporary Church directly, prefering instead to bring out the positive content of Christian Tradition and simultaneously address the proverbial signs of the times as we see them in accordance with our mainly philosophical expertise, this time around we cannot pass on the opportunity to express admiration for a man who does both of these things with clarity that we would be hard pressed to match, even from our comfortable, marginal, position of much freedom and zero influence. As the text is multilayered and at few points Cardinal's wording is especially succint in addressing some of the ills we've been writing of at length, readers can expect commentary to follow.
In our previous work we pointed out the emerging process of transition of the fringe towards the center. The fringe, we claimed, be it political, intellectual or otherwise during the last few years transformed in the potential mainstream. The circumstances of mass murder in Christchurch, New Zealand of March 15th and manifesto left by pepetrator incite us to revisit the subject.
Body of ideas brought forth in the early to mid 19th Century Germany by the group of radicals summed up under the moniker "young (or:'left') Hegelians" enacted an enormous influence on both 20th Century and our current time, in the guise of totalitarian political ideas and practices. What is somewhat neglected by interprets is the fact that Young Hegelians first and foremost were a movement inspired and even led by radical theologians; whereas contemporary public opinion on Marxism, anarchism and even Nazism tends to comprehend these movements to be as far removed from theology and metaphysics, i.e. as a political reaction to historical reality, they are originally anything but. They, in effect, stem from an attempt to liberate humanity from religion in general and Christianity in particular, based on certain peculiar ideas that are religious in themselves.
The horror of history ... there's an air of triviality in this oft repeated phrase, don't you think? Granted that it is not trivial or that we should address even trivialities if we want our thinking to have serious consequences, could we counter its unspoken conclusion of "let's be done with it, then" with the question: "if the life is problem to us, should we solve it by dying?" In this article by the head of the KT's Black Sea Fleet Mihai Marinescu we are presented with the nuanced and definite negative answer to this question.
In this podcast we provide an exposition of one of the often used, but not always fully explained, metaphysical concepts - that of 'individuum'. We point out the difference between using this notion as fundamentally a political one as opposed to its, we would argue: proper, use as fundamentally metaphysical concept.
And, we throw some Alexander Dugin in the mix, just for the right flavor ...