Neigh: Linguistic Contagions, Hindu Yantras, and the fate of Democracy

Capitalism is a 3rd person… It’s the kind person you never want to talk to…. like a rude family member
(but only refer to out of instinct – a diminushing species of the primordial ape’s logos)

But — it is never our victim. It is always the sole victimizer of destiny. A very plebian dialectic, printing into blood its mightiest inscriptions.

It can be a linguistic contagion or a messenger of fate — a spiraling doom of TV cascades, hated political tyrades, like hindu mystic yantras.

A perpetual 1988 – 1994 in constant spring and fluxation, gesticulating the body of the algorithmic christ.

A race of capitalists predominates our cyber space fighting telekenetic warefare through discreet communal Bolivian lithium wage LABOR-extraction phases.
This goes well beyond the savior complex and if the Euro corporate genius, the Merkel or the american vanguard is all we have left then we are all fucked.

Will America ever be restored to a Prussian-like glory?

Neigh.

The Many Metamodernisms (the cathedral of metamodernity)

  1. Metamodernism as a culture
    Metamodern culture is the subject of several books, art, as well as postmodern literature has veered into this direction since 2015. This can be seen as two schools: the Dutch school and the Nordic school. But there is also a black school.

    2 a. Metamodernism as a religion
    Metamodernism is the attempt to define social and historical prescriptions for development, and can be seen in the work of Ken Wilber as he attempts to a bridge between interior epistemology and metaphysics.
    This had been attempted by Habermas (who Wilber calls the most brilliant social theorist alive), but this amazing undertaking took place later in the century, in the deep spiritual sciences and metaphysics of cognitive and social asset Ken Wilber.

    2 b. A sub-distinction an be made of followers of Ken Wilber such as Dr. Robert Kegan, Dr. Jenny Wade, Dr. Terri O’Fallon, who in and of themselves have continued the pioneering works of American developmentalists and followed right to the pinnacle of what might be considered humanism. They have expressed how human development doesn’t stop in adulthood (age 25), as considered the norm in our current mainstream culture, but both our wisdom and compassion begin increasing, usually when we hit that exact point.

    4. Metamodernism as a memetic program
    Jean Gebser is the first systematizer of metamodernism as poetic/cultural genealogy. But this is not dry abstraction, but rather, sensing, intuitive “synairesis” or or systematic bringing together of non-systems. It’s rather hard to grasp, because this form of metamodernism is really a form of seeing.

    5. Metamodernism as a philosophical/dialectical lodestone
    This represents the shift from Einstein to Niels Bohr and on into Whitehead (circa 1920). Other philosophical metamodernists are Henri Bergson (who is brilliant, yet creative darwinist), Aurobindo and many others of the early moving into the mid 20th century.
    A notable figure, of prominent intellect, and perhaps the most prominent today is Steve Mcintosh.

    b. Metamodernism as Sexual Adaptation

    These individuals who cluster this category are super rare but represent the amplification of philosophical metamodernism towards altruistic care, and metaphysical union….

    Representatives of this key facet: Tielhard de Chardin (jesuit theologican), Barbara Marx Hubbard, Zak Stein (Harvard), Marc Gafni (rabbi), Buckminster Fuller.
    These people are usually visionaries with an intimate background in complexity.

    8. Metamodernism as an international diaspora, a mindset, and sensibility
    Alexander Bard, Karen Barad, Quentin Meillassoux, Hanzi Freinacht (known for aesthetics), Alan Kazlev, etc.

Metamodern speculations on Transcendental Reason

Reason – ratio, measure – has the desire to criticize, but also to make critical. The truth doesn’t exist “out there”, philosophically, already for us to observe! Imagine if it did!

Perhaps yes. But not philosophically feasible…, yet while good and practical reason makes us aware of our commitment to REALISM, it also should seek a greater comittment to move beyond SIMPLE realism.

Simple reason – the reason of descartes – is the old paradigm. Even cognitive science is recognizes that simple reason does not explain the nature of immanent physical cognition.What I would love to suggest with that quote is that science contains a subjective element or anti-entropic REALITY, based on systems theory, and that this applies to a science of cultural application.

sr. Hegel understood the logic of immanence and self-transcendence logically. However, his science (the phenomenology of spirit) lacked any interobjective systems theory, or web-of-life application of the spiritual cognition of Universal REASON (integral cognition), which we have now, and was rather turned into a metaphysics of pure realism see: communism, and mythological welfare .

The Ideal of Progress

Many researchers in the world believe that our world is actually getting better.

Take for example, people like Dr. Steven Pinker, a Harvard Cognitive Scientist. 

According to Dr. Pinker, we have reason to believe that relative human suffering in the 21st century is less than it has ever been at any point in history. 

Dr. Pinker believes in The Enlightenment, Liberalism, and all the typical western values.

He is right that in a relative sense things are getting better… Certainly.

The expansion of western medicine has led to the massive decrease in infant mortality, and to other miracles, such as the extension of life. Education is better than ever, and more people are literate (they can read) than any point in history. Quality of life is much much better. War between democratic nations does not exist. The list goes on and on. There have been very many achievements by “the ideals of progress.” We seem to be getting better.

But there is another perspective in the secular west. This is the Postmodern perspective that things are getting worse.

The second perspective says that no matter how good things good, there is still more absolute suffering. Nowhere and no place anywhere in history have so many people been suffering at the same time. People are left out of our liberal order. And what about them? So many people are not actually included in our general “ideal of progress.” 

So many souls are indeed suffering global mental illness, global inequality (and starvation), and global unsustainability of the machine-like complexity of our world. But… At what cost to transparency?

It doesn’t seem to add up.

Here we locate the post-liberal (postmodern) perspective. The complexities don’t add up.

So the cost of a progressive, liberal social order is actually the burden of the largest majority of suffering souls (7.7 billion people in a global civilization). Indeed, people, animals, and our very souls and minds, and cultures are crushed.

Progress for who???

Chaotic and destructive impulse literally reigns supreme.
In this global situation we are born into, God is dead. Man is dead.
And so is our notion of beauty, goodness, truth, justice, and meaning. While domination by “progress” = elite, rich, white, male-only selection of society, those with privilege, power, and class, domination by Artificial intelligence = the subordination to
that power.

Our first perspective is highly optimistic, natural, and youthful, but sings the greatness of western advancement. The second perspective is more measured, well thought out, beginning to look at how to change power.