在哔站看到了半外围论和中帝论的辩论

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§138

Logos is the first forgetting of Being, in the form of Being as the identity of difference. Whereas Heidegger identifies Being with Time, Heraclitus identified Being as change and constant flux, and thus an identity of difference itself. The beginning of Western philosophy.

§139

Dugin, rather than languish in the melodrama of the long forgetting of Being, employs Logos as a productive concept: As the logic of a given civilization’s existence, defining its particular Dasein, or ontology. This analysis is only superficially idealist, but not necessarily.

§140

Dugin claims to reject materialism as a whole. Yet only his language is metaphysical: what he describes is nothing other than the metaphysically-concealed communal being which is the premise of any application of Scientific Socialism. The kernel of his thinking is materialist.

§141

Logos is the revealed form of Dasein, cleansing Heidegger of any traces of potential subjectivism and, in a properly Hegelian manner, transposing the ontological difference itself into a determinate object. Active geopolitical analysis can then replace impotent contemplation.

§142

Dugin offers Space as a proper counterpart to Heideggerean Time, because he does not mind being ‘metaphysical,’ in the sense of grounding Being in specificity. But from a materialist perspective, going from the general to the particular is the opposite of metaphysical.

§143

Dugin is necessary for Marxism, because without specifying the communal being which is the premise of Scientific Socialism, it not only regresses into metaphysics (and cannot draw any particular insights), it becomes a cheap extension of American unipolar liberalism.

§144

Dugin may give expression to this social being in an overtly metaphysical way, but that is just halloween dressing. The important thing is that he delimits it as the very ground of thought itself, fulfilling the logic of Marxist-Leninist dialectics, beginning from the particular.

§145

Socialism in One Country reflected the precise logic that universal Communism can only be built up within a determinate communal being, not a vain pretension to the entire world, but a concrete, grounded relationship between a specific party and a specific country.

§146

Dugin’s geopolitical orientation allows for an understanding of the objectivity of civilizations beyond the formalism of statehood - states only exist to the extent that they can reflect the underlying logos of a civilization, reflected in its geography.

§146.1

For Dugin, the logos acquires particularity (beyond the mere identity of difference) where it establishes a particular logic relating one to many, identity and difference, being and becoming, stasis and flux, universal and particular, central authority and local community, etc

§146.2

Logos is stamped by a particular logic of how it relates to its own incipience, how it excludes nothingness, how a people relate to their own constitutive origins, by what means they relate to a universality, what specific limit defines their existence.

§147

The logos of civilization easily translates in Marxist terms into a specific logic of communal reproduction, which itself would mean nothing without acknowledging the primacy of ‘ontology’ - at least taken to mean the way in which mankind reproduces the conditions of Form.

§148

With Dugin, knowledge can only be derived from the ground-up: every metaphysical, noetic, even psychological assumption is suspended and imperiled phenomenally - not a single conceit of the mind can be idle in the investigation of civilizations and geopolitics.

§149

What accounts for a great deal of Dugin’s mysticism is the phenomenalization of the active intellect, which must cross beyond itself and into its real material premises, where only a language of the sublime can suffice to give expression to its objective limitations.

§150

Importantly, these limitations are put to work for Dugin - the limits of metaphysics are immanent limits of logos itself, thus enabling a positive a positive analysis and investigation of different civilizations, rather than just understanding them in terms of their differences.

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§151

This brings us to what is by far the most important contribution of Dugin, and which permits him to be characterized as a true metaphysical materialist, going beyond even Heidegger - and that is in Dugin’s concept of Chaos, the true the phenomenal form of material being.

§152

Whereas Heidegger understands in Heraclitus the beginning of Being’s oblivion, Dugin identifies at the precise incipience of Logos a dark counterpart to it - that is chaos. Chaos is not randomness, nor meaninglessness. It is really the antecedent density of material being.

§153

In contrast to the exclusive principle of Logos, based on differentiation, identity - which defines itself in contrast to the void of nothingness - chaos is an inclusive principle. It is a dark shadow of logos, corresponding to Being that it has forgotten, but which follows it.

§154

Whereas Chaos is ‘Nothing’ to the Logos (or the intellect), it is in reality something. What is this if not a precise materialist view, which asserts the primacy and antecedence of a reality which cannot ever be reduced to any product of the mind?

§155

As an inclusive principle, Logos is included within Chaos, as one of its possibilities. This reflects the history of the ‘Asiatic’ Empires, which never seem to annihilate any aspect of their being (including the conquered), but only include, and aggregate in a higher form.

§156

Chaos is a type of index of Dasein’s development, which cannot be conditioned by the forms of Being it gives rise to. It is the inert density, and eternity of material being faced by the intellect, which extends infinitely into the past, assailing its development into one Whole.

§157

This bears an obvious similarity to Solovyov’s Sophiology, which identifies the feminine divine wisdom as a fourth hypostasis of the trinity. Sophia is the Whole body of universal humanity - the infinite past of infinite divine wisdom of the accumulated history of all mankind.

§158

It is in this way that Dugin renders any Heideggerean accusation of metaphysics superfluous - for Being as such is always remembered in the positive concept of Chaos, which always subsumes Logos - a kind of parallel to the Russian relationship to European modernity.

§159

Chaos affirms that every Logos, every revealed form of Dasein or communal being, is haunted by a more fundamental material ground of existence, which has given rise to it as one of its many possibilities. This tension between Logos and Chaos is the real absolute contradiction.

§160

Translated in materialist terms, civilizations acquire objectivity not because of some static metaphysical quality (like genes), but because their determination reflects an active dialectic at the heart of material being itself. Objectivity is that which realizes a contradiction.

§161

The dialectic in question concerns the incipience of what Ilyenkov called the ‘thinking consciousness’ - which is really more like Dasein - from its opposite in material being. This contradiction is itself real (and the only real thing), and not just an illusion of our finitude.

§162

For Dugin, the concept of Chaos is reflects the inert reality of that contradiction, accumulated in all its forms, unaltered but inclusive of all possibilities. This makes for a materialism surprisingly similar to the Spinozist kind, rendering Logos a kind of attribute of Chaos…

§163

The proper counterpart of the concept of Chaos is the Lacanian ‘non-all.’ Because it precedes differentiation itself, it is ‘all,’ only, not ‘all’ as the sum-total of beings. It is ‘everything,’ but reflects the incompleteness of ‘everything’ by not to be any one form of it.

§164

The problem of the concept of Chaos and by extension Dugin’s notion of Logos is that it is still too metaphysical. It is one-sided materialism, where chaos is never truly, absolutely, and fully, imperiled in its determinations. This gives rise to a type of ‘pluralism’ in Dugin.

§165

The pluralism of different Dasein, and different Logos, is Dugin’s greatest achievement, but also his greatest weakness: Because it is undercut by an unconditionally singular concept of Chaos, which is the condition of this pluralism. Somewhat similar to Spinoza’s Substance.

§166

Dugin escapes too easily the fact of a world-historical and global ‘ontological division of labor’ by humanity. It is hardly conceivable to understand Russian logos, without also including its relation and response to the European kind. The common fate of humanity is inescapable.

§167

While Dugin is right to reject globalism, with its imposition of one ontic vision of humanity, without a shared humanity, the internal reality and development of different civilizations lose their own ground of meaning. Certainty of ones fate is certain impossibility.

§168

By this it is meant that, while a given civilization can certainly come to appreciate and acknowledge its ‘logos,’ it cannot confuse this as the final horizon of Being itself - at minimum, it must rather regard any new disclosure of Being as capable of including it.

§169

Because of this, a civilization cannot recognize its own humanity without recognizing the humanity of others - since, at the level of incipient Dasein - ones own particular Being is actively suspended in the future oriented phenomenal disclosure, known only retroactively.

§169.1

What this means is that at least on a minimal level, all civilizations of mankind share a single ontological plane, and even historical rationality (Hegel), on account of this necessary mutual recognition on the basis of openness of fate.

§170

While Dasein can be particularized, its constitutive lack of certain knowledge about what will enter its own phenomenal horizon is universal, and the same good faith a Dasein must constitutively afford for itself that it is human, it must afford for other civilizations.

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§171

This is all that humanism in Marxism amounts to: not a specific ontic view of the human elevated above reality, but a recognition of the human as that to which every knowledge returns: Only the return of an outlook, thought, etc. to its real premises, reconciles it as a being.

§172

Within Marxism-Leninism (and originally consistent with Marx), lies a sophianic view of knowledge, which is neither scholastic nor based in technological domination. Persons like Stalin and Mao had the sage-like quality of knowledge in the form of wisdom.

§173

This type of knowledge does not elevate itself above its object, but is like the Hegelian absolute knowledge, corresponding to it absolutely. In this view, knowledge of civilization does not give rise to the occasion of ‘changing’ it by premising it on the basis of consciousness.

§174

To know a thing does not always mean to possess mastery of it - to know a thing also corresponds to insight into the limit by which that thing is a necessary and rational existence. This is true for nature in the era of ecology, but it is even more true for civilizations.

§175

Communist consciousness does NOT entail the voluntary transformation of society. It entails knowledge in the form of wisdom, of the laws guiding the development of society, and this consciousness intervenes in reality only at the site of the latter’s objective contradictions.

§176

The organic development of communal being, and society, is not premised by voluntary consciousness - but by the generational wisdom that allows people to make sense of their place in the world, and their relations toward others. No ‘conscious’ conceit could possibly replace that.

§177

Societies and civilizations change - but they do not change according to the whims of consciousness. They change according to what organically makes sense to people, in ways that are compatible with their living being, and their specific logic of reproduction.

§178

The application of ‘human rights’ to the sphere of culture, is the highpoint of madness of bourgeois civilization, which is beginning to consume its own human premises. No interiority of grounded life, with its own internal logical and rational development is any longer possible.

§179

Wokeness has nothing to do with the Marxist outlook. You can BULLSHIT all you want by referencing academic bullshit. In China, there is no wokeness. In the Soviet Union, there was no wokeness. Their cultural reforms they did have had NOTHING in common with it.

§180

A logic of reproduction develops on its own terms, and only in ways that are compatible with the reproduction of units of civilization itself. Hierarchy of respect, family life, and culture all reflect objective wisdoms about what human life is, passed through generations.

§181

They are wisdoms because of what they encompass in scale: You can make up your own retarded LGBT identity from scratch. But it is not tested before the wealth of possibilities, outcomes, and experiences of a human life compatible with a civilization shared by others.

§182

The significance of Communism intervenes not in the need to create a new community, but on the contrary, to give expression to the precise indeterminateness and contradictions propelling the development of a given community. That is why it doesn’t refer to anything specific.

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§183

Nothing is more anti-communist than Communism itself. Impotent intellectual wimps like James Lindsay and other rightist idiots cannot even dream of coming close: Communism alone emancipates humanity from its objective ‘communist oppression.’

§184

Bourgeois modernity itself, and even Capital can be thought of as a ‘forms’ of communism, giving limitation to objective communal beings in a specific, universal, indiscriminate ‘form,’ the common reality of abstract, formalist, universal modernity.

§184.1

At stake in the consciousness of class struggle, is the sublation of this formal modernity, giving recognition to a contradiction at the heart of it. Communist universalism, unites the future-oriented universalism of modernity with the Sofianic infinite past.

§184.2

Class struggle, given proper ontological recognition, reflects the subsumption of modernist universalism (for Heidegger, Cartesian metaphysics) to a particular grounding of being, a particular traditional civilization and concrete development.

§184.3

Thus Communism does not try to escape modernity or the Cartesian subject, but fully go through it: giving it proper ontological status as an immanent contradiction, in sum, a dialectical object. The ‘value-form’ is finally given recognition, as torn from within.

§184.4

The value-form is immersed within the context of a definite logic of reproduction, which in fact gives it concrete particularity, and whose existence is the beginning of a type of production based on use - in other words, the so-called early stage of socialism.

§185

Communism is the inescapable reality of mankind - but only Communism as such, which “disdains to conceal its aims” objectively frees humanity from a given form of communal being, insofar as it contradicts the real content of communal being.

§186

Dasein is nothing other than Communism itself. Communism is the true horizon within which the objective communal being of a given people reveals itself, in a manner that is consistent with their world and society. Communism is the real movement of change.

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§187

Communists do not need to ‘abolish’ anything whatsoever - insofar as anything deserves to be abolish, it has already abolished itself in reality: Only in Communism, are the contradictions, changes, and aspirations of a people suspended into a single phenomenal horizon.

§188

Communism only gives expression to the ‘real communism’ already inherent in a given civilization or people, it simply NAMES this. Communism just names the excess of development, indeterminacy, and contradiction possessed by every civilization.

§189

Communism always ‘falls into place,’ in a manner that reconciles, sublates, and is compatible with existing civilizations. Communism simply names the openness of destiny itself, which in the last instance can only be known by God - but definitely not by any man.

§190

In Communism, the whole of civilization, culture, and society, is ‘lifted up’ and imperiled in the struggle of the proletariat. Only retroactively can it be known what survives past the threshold of its inevitable victory. The whole history of mankind is imperiled in it.

§191

Communism definitely is the risk that everything meaningful and human will be dissolved. Everything is ‘suspended’ into the future, which is ultimately undecidable. Faith in faith in God, faith in the people - is faith that things will fall back into place in a way that is human.

§192

The whole of the people, the whole of the country, and the whole of history is imperiled in the fight for the future. Everything is bounded up there. Everything is actively suspended in something which will not be decided without struggle. Absolutely everything is at stake.

§193

Why it is called ‘Communism’ and not something more specific, is precisely because its specificity, while an inevitability, is never fully formed. That is on account of the historical development of mankind as a continual process.

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§194

The era of the rediscovery of Marxism in the West, and America in particular, is upon us. America as the culmination of bourgeois modernity, now faces the certain prospect of civil war. And the self-consuming madness of capitalist modernity imperils all humanity.

§195

A new Event, a new era of the disclosure of Being is upon us - a new threshold by which mankind relates to Being, and thus, an era of Communist revival. 400 years of Cartesian metaphysics now comes to close, and we are thrown into an era of definite uncertainty.

§196

Marxism as a whole must be rediscovered, and emancipated from its social-democratic metaphysical decay, in a manner consistent with the ongoing experience of Marxism-Leninism. The common destiny of mankind depends on it.

§197

One may try to object to an interpretation of Marxism that draws from Heidegger and Dugin. But there is no other way to make sense of the wisdoms of Marxism-Leninism, at least from the Western perspective. And not just in terms of theory, but also in terms of practice.

§198

Real existing Communist states regarded (and continue to regard) society and civilization as objective realities, while also recognizing the role of the Communist party as the guiding light of society’s development. Development does not eliminate the laws of history.

§198.1

They did not regard Communist consciousness as some supreme reality which liquidates and replaces all the wisdoms of mankind with some empty abstraction. Communist consciousness was precisely the sage-like insight, appreciation and respect for that wisdom.

§198.2

Communism does not replace society. It only gives expression to that development which within society is truly and concretely general, truly universal, truly in common. That is the ontological supremacy represented by the proletariat: the true common destiny of mankind.

§198.3

The universalism of the proletariat takes for granted the universalism of abstract modernity (from which Communism has its origins). Yet it avoids the self-consuming madness of globalism, by giving concrete reconciliation of this abstraction in being itself.

§199

Communist development does not eliminate the laws of civilization, the mores, sensibilities and culture of a people. At best, it may reveal changes that were already latent within them, according to the tasks of a new era.

§200

The only real measure of progress, is what takes root organically, and in a manner consistent, or at least compatible with the whole of a people, civilization and history. Various individual-subjectivist trends and ‘experiments’ have nothing to do with Communism.

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§201

Communist progress is measured in terms of renunciation and resignation, where a revolution finally reaches its limit. This limit alone defines it as progressive, lasting, objective, and part of the immortal history of mankind - for it defines the finitude of civilization itself.

§202

Upon realizing the limits of Hegelian absolute knowledge, Marx came upon the proletariat as the solution, the reconciliation, and the wisdom grounding the lofty heights attained by the mind.

§203

Upon realizing the limits of European social democracy, Lenin came upon the Bolshevik party, and the strategy of the joint dictatorship of the proletariat and peasantry.

§204

Upon realizing the limits of the geographic spread of revolution, Stalin came upon the theory of Socialism in One Country, and for the first time, Communism acquired a concrete, positive mode of development, and civilization, practically aware of its ground in being.

§204.1

Nothing better epitomizes this aesthetic (ontological sensibility) of renunciation than socialist realism, which drew from impressionism the somber, yet cathartic art of 'settling reality back into place'.

§204.2

All that suffices to grasp the ontological vision of Marxism-Leninism, is to appreciate the transition from the Soviet avant-garde to socialist realism.

§205

Upon realizing the limits of the cultural revolution, Deng Xiaoping initiated the reform and opening up, and Socialism with Chinese Characteristics, which has given Communism an unprecedented vitality, dynamism, and flexibility in the guidance of economic development.

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§206

It is now time to finally realize the limit of modernity itself, and American modernity in particular. This requires a comprehensive reexamination of the significance of Communism and its relationship to traditional civilizations within the West.

§207

But most importantly, it requires the unconditional assumption of responsibility, by American Communists, before the unforeseen challenges facing the American people.

Communism now entails the responsibility of mankind before its common destiny.

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§208

Only out of this, may a people regain meaning after the catastrophe that is to come.

https://twitter.com/InfraHaz/status/1672292530900340737

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Why Marxism is not Woke:

Proving beyond possible doubt that James Lindsay and other rightists are fundamentally wrong about Marxism, and that Marxist theory in the West is meaningless without the aid of Dugin and Heidegger’s thinking.

[MASSIVE THREAD]

https://twitter.com/InfraHaz/status/1672279455732215809