Path of Totality
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1 809
The Justifier
(2 of 2)
âThe FĂŒhrerprinzip demands the combining of the collective body and mind of the folk, and the executive power of the FĂŒhrer in order to triumph over socio-cultural degeneracy and ideological nihilism through the ancient will, the conservation of natural law.
It represents the âdelivererâ of which Nietzsche speaks when lamenting the nihilistic urges of his contemporary German (European) sociopolitical climate: âEverywhere the deliverer is missing, either as a class or as a single man â the justifierâ [quote from Nietzsche].â
â from Myth and Sun (2022) by Martin Friedrich, Clemens & Blair Edition, pgs. 112 & 113
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The Justifier
(1 of 2)
âNationalism itself is never Nietzscheâs enemy. Instead, he rails at the context of his contemporary nationalism â i.e. the Liberalistic shroud that the still-encumbered-by-slave-morality nationalism dons.
The citizens of Germany â the âpolluted streamsâ â submit their will and flow into the great âseaâ of the FĂŒhrer, through which they are cleansed of their weakness and ideological nihilism; important to note, however, is that it is not the FĂŒhrer alone who represents the Ăbermensch, but the conjoined will of the folk with the FĂŒhrer.â
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#VibeCheck
UNSER REICH
Sources: @wermachedits
https://x.com/wermachedits/status/1865752161818402871?s=61&t=Rb0hn5HfC6R95NcMuTWd1A
1 809
#ScienceSaturday No. 98
(Late Sunday Edition)
The Brocken Spectre
A rare optic sight, the Brocken Spectre occurs when a person stands at a higher altitude in the mountains, and sees his shadow cast on a cloud at a lower altitude.
The phenomenon can appear on any misty mountainside, but the frequent fogs and low-altitude accessibility of the Brocken, the highest peak of the Harz mountains in Germany, have created a local legend from which the phenomenon draws its name.
Source: https://en.wikipedia.org/wiki/Brocken_spectre
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Dasein
(4 of 4)
The world is not a collection of things set over against humanity as though humanity is one kind of thing and the contents of the world another kind. Here we discover the reason Heidegger uses the word Dasein instead of humanity, even though Dasein represents Heideggerâs new concept of humanity.
Instead of viewing people solely as encapsulated in their bodies, the word Dasein is used to emphasize their being as a âwideâ field. This wide-field dimension of people is the world. As Heidegger points out, âThe world is not a way of characterizing those entities which Dasein essentially is not; it is rather a characteristic of Dasein itself.â
â from Philosophy: History & Problems by Samuel Stumpf, 1994, McGraw Hill, Inc. Edition, pgs. 505-506
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Dasein
(3 of 4)
To be in the world as Dasein is not the same thing as one thing being in another thing, as water is in a glass or as clothes are in a closet. Dasein, that is humanity, is in the world in the sense of âdwelling uponâ, of âbeing familiar withâ, or âI look after somethingâ. Here the emphasis is not upon one object related in space to another object, but rather a mode of understanding.
To say, for example, that âshe is in loveâ does not refer to her location, but rather to her mode of being. Similarly, to say that people are in the world is not only to place them in space, but to describe the structure of their existence which makes it possible for them to think meaningfully about the world.
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Dasein
(2 of 4)
A human being is best described as a unique mode of being rather than defined as an object. As Heidegger points out, âbecause we cannot define Daseinâs essence by citing a âwhatâ of the kind that pertains to [an object] . . . we have chosen to designate this entity [person] as âDaseinâ, a term which is purely an expression of its beingâ.
A person as Dasein, or âbeing thereâ in the world, is a continuous being who thinks about the meaning of everything that is, not for any particular result, but because he or she is a âthinking, that is, a musing beingâ.
If, then, we ask what is the essence of humanity, the answer lies not in some attributes or properties, but rather in how people exist.
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Dasein
(1 of 4)
Heidegger took seriously the meaning of the Greek word phenomenon as âthat which reveals itselfâ. What he thought he discovered by letting our human existence reveal itself was something quite different from our conventional conception of humanity. For this reason, Heidegger coined a new word to describe more accurately the experience of human existence: That word is Dasein, which in German means simply âbeing thereâ.
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The Acceleration of Time
(2 of 2)
âThe society tumbling, declining toward the heavy side of the scale will perceive time as ascending toward an imagined end.
From the material perspective, society progresses toward technological saturation and âinfiniteâ wealth; from the spiritual perspective, because any amount of human nature is abandoned for the âenlightenedâ presumption that reason alone can win all hearts and minds, society speeds toward an unwieldy accumulation of technics without the discernment to properly employ it.
This is what is meant by the acceleration of time, and this is why the end is imminent.â
â from Myth and Sun by Martin Friedrich, Clemens & Blair Edition, 2022, p. 50
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The Acceleration of Time
(1 of 2)
âDecline means imbalance. Imbalance means a tipping point of the scales. If on one side of the scale we hold irrationality, and on the other side of the scales sits rationality, if one side carries more weight, naturally, the scale becomes imbalanced.
If the modern world, through material-manâs dogged pursuit of material-theocracy, seeks to achieve perfect rationality through the presumed transcendent powers of science, then the rational side of the scale will inevitably outweigh the irrational side, and thus begins societal decline.â
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A Leader Among Men
âGreat men have risen for the German people throughout its history. The greatest German of all times is Adolf Hitler. The coming millennia of German history will be an imperishable monument to his deeds, his exemplary life, his teachings, and his leadership.
His work already points far beyond all familiar concepts of time. It is not deification when the German people approach this man as their leader with unwavering faith. It is only natural that the leadership created by Adolf Hitler will stand for the future on the belief of the German people.â
â from Mastering Life (1942) by Anton Holzner, Invisible Empire Publishing Edition, 2024, p. 25
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+1
Heidegger on Anxiety
âFor Heidegger, anxiety is not simply a psychological state; it is rather a mode of a personâs being. Nor is anxiety similar to fear. Fear has an object, a snake or an enemy against which it is possible to defend oneself.
But anxiety refers to nothing, precisely to nothing. Anxiety reveals the presence of ânothingnessâ in our being. There is no way to alter the presence of nothingness in the center of our being, the inevitability that we shall die.
When we affirm our authentic self, when we see transparently what and who we are, we discover that in our inauthentic existence we have been trying to do the impossible, namely to hide the fact of our limitations and our temporality.â
â from Philosophy: History & Problems by Samuel Stumpf, 1994, McGraw Hill, Inc. Edition, p. 507
1 809
Heidegger on Anxiety
âFor Heidegger, anxiety is not simply a psychological state; it is rather a mode of a personâs being. Nor is anxiety similar to fear. Fear has an object, a snake or an enemy against which it is possible to defend oneself.
But anxiety refers to nothing, precisely to nothing. Anxiety reveals the presence of ânothingnessâ in our being. There is no way to alter the presence of nothingness in the center of our being, the inevitability that we shall die.
When we affirm our authentic self, when we see transparently what and who we are, we discover that in our inauthentic existence we have been trying to do the impossible, namely to hide the fact of our limitations and our temporality.â
â from Philosophy: History & Problems by Samuel Stumpf, 1994, McGraw Hill, Inc. Edition, p. 507
[Featured is the ending movie scene from Eternal Sunshine of the Spotless Mind (2004)]
