czech version

The road tonothingness

  It is a legitimatequestion:„Wherethe phenomenon of disjunction is heading?When manrefuses toperform his duties given by thenatural order, then the person does not respect theorder, and becomes nothing as he losesmeaning forcosmos.By detachmentfrom thetraditional orderin the sixtiesWestern civilization made the last step at the lastcrossroadsof history and irresistably turned toward nothingness.Traditionalorderwas the lastpillar which hels strongunitywith the cosmos.For a long time ordersubstituted natural principles via itsrules, as they were overcomeby man, to maintain dogmasreflectinggenerationsof experience. A man, whohad lost his significance forcosmos, is from superiorgeneral point of viewharmful to nature;destroysanimal speciesand disruptscosmic order.Mandrifted awayinto nothingness, i.e. through separationfrom naturalprinciples hedid not find anything else to cling to.At the lastintersectionWestern civilization did not follow the path to something valuable or toward revival of somethingolder,but strayed away on the roadto nowhere,urgedonly by theirimmediate moodandbenefit.

  Thisnothingnessis mainly given by emptyingthe old originalhumanroles and their transfer todifferent roles,which although they are indeedoldand familiar,they used to be involved in the social events differently.Originallypoliticiansaddressed problemsof their nation, whilst now they address problems of group they serve, that is parties having mafia in the background of political-economic complex. From theroleofpolitician they movedinto the role of mafia activists and shouldactually becalledthat waybecause heis indeed not a politician; language also lost its meaning and things are not as theyare called and confusion occurs;people do not knowwhat they are talkingabout, moaning aboutpoliticians,who they are in fact not.Therole of mother andfather emptied, andthe role of single persons with limited relationship to reproduction expanded. Doctorstook the position ofentrepreneurs,journalistsbecamesensations hunters, attorneys turned into spokesmanand promoter oftheir clients; positions of importance were filled with(distinguished artists,universityprofessors, and clerks) and fillingrolesis not aboutquality improvement,butabuse of power for removingpotential competitors. Manytechnical professionswere emptiedand people becamedistributors.Man can hardly take on a differentrole than the one that the environmentoffers, maybe with an exception of some traditional ones,exposing himself to troubles.

  Haidegger’snothingness(see75, 76) results from opinion that „existence stems from nothing.“ Mancomesout of nowhereand returns to nothingness. Existencecoming from nothingis rejection ofcosmos, natural principles, andof God.Commonworries about normal life still remain-subsistence, formation of a familyand upbringing. This requiresinstincts andfull raneg of other natural humanemotions.If all thatis missing, there isNOTHING.This nothing is much deeper the less a person is rooted in the environment andsacrifices his existencefor others.Onenothingnessobviously cuases deconstruction of the second; spiritual emptinessis a tool fordeconstructing of natural lifeand a sieve that selectsideas.

  During development ofdisjunction,firstinstinctsto other people vanish, and thento oneself.Thismay bereflected by loss ofidentity, loss of familyinstincts(together it can be calleduprooting), inability to cooperateand respectauthority(this must bedeeplyembeddedbutnot assuperficialtemporaryphenomenon), but most importantly by loss ofthe concept ofcontinuation:detachmentfrom the future.Such a personmaybeoutwardlyvoluntarilyaltruistic,and even give awayeverythingand willinglydie.Suicide isexactly part ofthisstory.Loss of instinctsto oneselfin this caseis not replaced by instinctsof others,but by nothingness. Fromattractiontothe opposite sexthat naturallyleadsto a family, the only remaining part is hedoniccomponent ofhuman nature- romanceand sex.Remaininghedoniccomponents are a kind ofomen ofthe „end ofhistory.“F. Fukuyamaspeaks of the „lastman“ (see 64), who has approximately these characteristics. I contendthat the „lastman“ cannotexist, because itwill diebeforethis stateis reached (see my book80),itwill not beable toproduce offspring, and perhaps even before he will destroyhis own environment.

  It is a mistakeof someenvironmentalists(see41),whoonlyseeoverpopulation of the planet as a major problemand welcomeanything thatreduceshumanreproduction.Man, who divorced himself fromhisvitality,and most importantly from hisinstincts, becomes trivial; such a man will not have to worry aboutnot destroyingnature, he won’t restrict himself in his materialriches orhedonism, because he won’t have a reason to do so.Familyand socialinstinctscome from the same sack asinstincts to naturalobjects.Either humaninstinct will lead a man totake theirresponsibilityfor the futureor it will not. When  underdevelopednationslivedin their originalculture,overpopulation was not a problem for them; and they also behaved like saturated predators“ (they only consumed what theyneededfor life).When they adoptedEuropean culture their reproduction rate skyrocketed and addition to that they destroyed their environment not only for self-sustenance but also forunnaturalvision of „a better life“. Irresponsibilityfor the futurecan manifest itself intwo unnatural ways: Propagation as a response toa „half-disjunction“; complete disjunction accompanied byhedonismfortellsextinction.

  Nothingness isimportant forartificiality; it is itsconsequence and the result ofnon-compliance withordersof the natural order. Nothingnessis the highlight ofartificiality; unnaturalness cannot escalate any further. It is a mistake to think that individualisticspiritualityis the antithesis of consumer materialism andthat itcan be its solution. Materialismis notthe worstof all;it’s onlya partialnothingness. Superficialreformersattacked consumerismand see it as the onlysubstantialevil.This is not at all true. The worst is detachmentfrom naturallife, fromvitalhuman qualitiesandlife in general.This is only partially achieved by consumerismbut by spiritualdetachmentcompletely andfatally. Today’sreligious leaderswantreturn to Godand wonder why despite theirrhetoricmore and more peoplefrom turn away from church. God, however can only be perceived by avitalman, a person rooted andliving in the „realm of necessity“rather than „free man of arbitrariness„; such a man is God himself.The morepeople will beGodsthemselves, the less they needGod.

  Trivialworld isthe world ofchildren. The fact that manwas ableto get rid ofresponsibilitieshe remained a child. Learningtransforms in work thatmay well beverydemanding,requiringfull attention,but this does not provideother opportunity fordevelopment than work for a firm.Many companiestake advantage of this.Those thatused to buildaccomodationfor employees and prefered those who were marriedwith children,no longer exist.Today, there is aneed for flexibleadolescents.Mutualplaying withgenitalsremainsfor life (for adolescent games sexualorientationis notimportant, therefore anything goes); although it can sometimes bereplaced by romanticfascination, a kind of virtualgamedevolvedinto realityfor a while, but only untilitstarts tobecome a burden andrestrict„freedom„. Other adolescentsare not evenemployed; they can livemodestlyandnot to be bothered. They only try to do „meaningfulwork.“These arethe onesthey like, and not thosethat are necessaryfor society,even thoughI do not denythatit may sometimesoverlap.Ifanyadolescentbecomes overwhelmed by natural instincts, he does not usuallyspace for theirfulfillment,because the world around him isconstructed in anadolescent and asocialmanner; man can only adopt childroles.But manisthe cause of this and there have to be enough people to revoltandchange the status quo.

  Despite this it cannot be said thatthere are no visions and values in an unnatural society. There is just noguidingidea,only many visionsfrom each individual,because people are notonlyunnaturallyhedonistic, but they are also cognitively active and theirminds producemetaphysicalideas. The era ofdisjunctionrepresentsan explosion of ideas.“ This is very usefulin technology, trade andscience.Therefore,scientificandtechnologicaldevelopment is naturally not nothingness, becausediverse andspecificideas are not a problem.In social sciences, however, one can not reach consensus, because of absence of abstractthinkingandbelonging. Because ‘much’meansnothing’; and the result is nothingness. This does not meanthat individualideasareworthless, or that they do not haverespectivequalities; nevertheless nothingness is a generalcategory asnothingness‘rules’; nothingnessbecame a vicariousgeneral concept; and becomes theonlyessential fact apparently indispensable.Ideas canhave internalqualityfor an individual orfor a particularthing, although not forthe whole.Therefore, nothingness only applies to society, while elementsmay not contain nothingness. This can be seen in politicians’ programs,politicalvisionsthat are no longervisionsbutbarelyfavors to individuals.Policians no longer servetheirnation as a whole, as they are no longer capable of doing so; they can only consider interest groups ofindividuals, or individuals themselves(and I do not mean direct corruption, even though this is a good foundation for clientelism and bribery).No warning came in timeto refrain from indebting the public. These were formedprecisely in those „contemptible countries“ where they continued to providefavors to individuals, without respect to all. It was assumed that„someone“ will pay.

  Nothingnesswastransformed into adebt.Nothingness ismoving towardschaosbecausenothing’ is incapable ofgovernance.If societyrequires rules,nothingnessis not going to provide them. In fact,trivialthoughtsthenfacilitate trivial rules with the help of democraticmechanismthatare of specific character without generalperspective(interests of groups andindividuals).The resultis a lotof eclecticnon-systemicrulesin utter confusion with noguidingidea.This is onlt the beginningof chaosin the rulesof society as aresult ofthe process ofdisjunctionand impendingnothingness.Itis basicallyimpossible tosay thatevenideasand policy proposalswere notvaluable. They are, however, so badly lost in ballastthat no one will everfind them; because deadwood prevailsand continuouslypropagates itself.Peopleoverwhelmed with ballast, even if they by chance come acrossa valuableidea, they do not recognizeit, because they think ‘ballast’ and are imbued in ballast.

  Nothingnessis a historicalwarmethod, which was defined by someasthe world’s firstmilitary theoristSunTzuin his book: The Art of War.Headvisedpromotion of nothingnessamong enemyas a tool of instigating decay andchaos.One of thesemethods ispacifismin the face ofdanger.Today one canexpectsupport of nothingness,not to ensure victory of foreignarmies, butin order to use the influence of moneyto promote ideasand push through projectsthatthe enemy wants; mostly in orderto indoctrinatethe populationto accept different culture, to let the money govern more easily.Trivialideasserve the purpose best.Intentional spreading ofnothingness associated with discreditation oflocal politicians,capable people, philosophers, authors of works rich in ideas, etc., in order toengulf thespace in nothingness, seems to be trulytargeted.Initially, however, nothingness in the West was ratherpromotedby Sovietmoney andsecret agents.

  Besidespacifism, another ‘nothingness’ is i.e.multiculturalism. It does not unitepeoplepursuing some common idea; it does not strivefor unity.It is theideaof „nothing“; it contains no cultural element;nothingness is there to solve problems as it is believed that it can be superceded to various different cultures and unite them to coexistinemptiness.But only atrivialculture can be governed by nothingness.  Realcultureis not going to do soand will attempt tofillthe nothingness with something (i.e. Islamin Western Europe); it’s a natural processfillingan empty space.Thenit dependswhether othercultures are alsovaluable;then they clash in astruggle for the emptied space;or in case they are not thevaluableculturefillsthe spaceitself andengulfseverything. Nothingnesscan not do anything against true value.
  Nothingnessmanifests throughnegation.When youngpeople search foran activity, nothingness brings them to negation. Subconsciouslythey understandthat they shouldfightfor something and attack at whatiswrong with society; and if not led by meaningfulidea, which would direct them, they can crystalizetoward extremism.Because not evenenvironmentalismhas anymeaningfulsocial idea, also environmental activitieshijacked by leftistmovementsbecome more extreme. Devastatingriotsof young people are a typical example.They promotenegation,have no clearvision, andtherefore usuallybreak down struggling against each other. They do not knowwhat they actually want.Theirabstractvision isusually fro the realm offantasy,but more likely there is none;specifically they only have demands that„someone“ had to fulfill.It‚s similar to raid attacks. Maraudingtribes werealsouprootedfrom their environment, having lost traditionalorder in their homeland.Nothingnessanduprootingare siblingscoming fromone sack.

  Culturalnothingness,trivialand tabloidculture which lack anyidea, seems to be a kind ofvitalityforthe rest in theabsenceof reason.Oppositeis true.It is due to low instincts and roughness being ‘flushed away’ in the absence ofother vitalcharacteristicssuch as love, admiration of beauty,cordialrelations, friendship, heroism, and family instincts.And all this happensin the presenceof reason.Betterpart ofvitality detachedinto nothing. Though sometimes it seems that in‘good’ works, life is reflected realistically, and that the sketchescopylife.Buthereagain fragmentation manifests itself; the overall ideaof the work isusuallymore trivial orchaoticthan plot linesof oldtales and the quality is in actors’ performance andsituationalplay.

  Man did not lose these virtuous vital qualities,buthas them suppressed by virtualunnaturalculturalmanifestations,for which promotion of lowinstincts becomes their ownmethodof self-promotion,as well aseasily accessiblehedonic non-values: sex, drugs, lowly cruelty, and rejection of rules in general.True excitementhad tobe rooted in vital charactersticsof humans, and his natural manifestations which current man has largely lost. Itis very easy toridicule animalisticanimalisticqualitiesof man, hisinstinctivereactions thatarefrom the perspective ofnothingnessamusinglyfunny.Chivalry andheroism arealsoridiculous, because they are actuallybasedon vitalinstinctivelove fortheir fellow citizens, and requires rooting in one’s home;for a disjuncted man this can be entertaining on the screen, but he can only follow themperhaps for fun.

  Thenew,whatspontaneouslyoccursat this time, is actually NOTHING.We can seethat the oldtimeends. Many old family lines are heading toward their end; old beliefsappeal tofewer people; valuableideasare not understood by anyone; freedomturns intochaos; people are preoccupied withthemselves and not interested in future.State losespowersto globaleconomy,big oneystart to dominateeverything; newrealignmentof power is under way, which is typical withtrivialcharacter- doesnot follow any laws or rules of life, relying only on greed,which, however,has never been andcan notbe the basisof society.Currentideas are only segmentalor havetrivialcharacter.Nothingnessis alsodependenceon oldideologies.Whencontemporaryglobalcapitalismfails, Marxism re-emerges which was onceovercome by capitalism.Becausenothing newis being created, it is a manifestation oflittle-mindedapologists of old ideologiesthe small talkdevoid ofmeaning; power sometimeseliminatingtough questions of today and past; not to disturb thepasttheimage of an old obsoletephilosophy(Marxists do not likecriticism of communistsociety, and liberalsare tryingto hidesomethingcauses ofcrises).

  Normally, this periodcouldbe characterized aswaiting for somethingnew.Hadthese factsnot have discontinuouscharacter, one could wait.Buttotaldecadencebiosphere(humanand nature) proceeds and does not wait. Nothingnessseems inevitable because no onecan imaginesalvation through reallyrevolutionarychange. Options of superficialchanges within the frame of currentthinkinghave been exhausted.The bag isempty.

  Many times,the manifestation of disjunction was subjectto philosophicalreflection.Usually, complex and general disjunction was not taken into account. Habermasarguesthat the system (capitalism) eats„livingworld“ (natural human relationships).Although it looks that way, the cause is deeper.The systemfillsnothingness only where this is possiblebut by itself it is not its cause.The cause ofdisjunction andnothingnesscan be nonatural mechanism(market), which is actually eternal andhas always existed. Thiscan not be canceledand the communistregime did not manage toreplace it withanythingvaluable; and nootherregimewill be able to do so.