The Time Has Come … (After Nietzsche)

The time has come for humanity to set itself a goal and plant the seeds of its highest hopes. There is an urgency. The anti-human has plundered the earth and now the earth groans with the pain of its scars. Very soon, the Mother Earth that has engendered us will hate us and turn against us, turning its back to us and making itself inhospitable for us. The terrain for planting our hopes is already barren and the soil will need to be turned over and well-watered for it become fertile again. The Wasteland needs the planting of trees in order to cool the terrain. Trees create conditions for growing trees in. The anti-human has become obsessed with cutting and clearing and that must now change. But what form must such a change take? To answer this we need to look more closely at what it is that needs to be altered.

Anti-human history has given birth to the most contemptible species of anti-human beings – the ones who can no longer have contempt for themselves. Nietzsche called this species The Last Men, the last humans, but really they are the last of the anti-humans.

“What will our profit be from theses high hopes?” groaned the last of the anti-humans: “Why change our anti-humanity? What can we hope to gain by changing what has always been?” the anti-humans bleated. “We want jobs so that we can make money, but your hopes only point to poverty,” screamed the last of the anti-humans with his hands pushed firmly into his pockets.

The Earth has become small, and upon it hops the anti-human, who makes everything small. He is a pestilence, like the locust, turning fertile forests into deserts.

“We civilised the world,” say the anti-humans in a whimpering chorus, blinking and forgetting that what they really did was surrender themselves to perpetual slavery and misleading themselves that they themselves are really human and not anti-human at all – they actually think of themselves as human beings whilst constantly acting in a humanistically antagonistic way over and over again.  

Becoming ill and being mistrustful are considered sinful by them, even though they no longer know what sin is. In general, they proceed with caution, lest they should be tempted to lose their anti-human traits and become human again. Anti-humans allow themselves a bit of poison every now and again, that makes for pleasant dreams, but they know not why they are living, for they are terrified of death. This horror encourages them to prolong their lives as long as possible. Even when their bodies and brains hardly function at all they are kept alive by artificial means, misleading themselves that the mere act of breathing can be interpreted as a genuine mark of authentic human (i.e., anti-human) activity.  

They hate work but cannot renounce it as they lust after the money that can only be found by working. They think it is labour and toil that gives them the moral right to live, but it really merely enslaves them to jobs that are actually unnecessary. The only aim of work is to enable the anti-human civilisation to participate in the anti-human game of wealth distribution. This game is obligatory, and because of that there is an effort to make work never too burdensome, although it should always be stressful. This paradoxical situation is taken for granted by nearly all anti-human societies. They no longer become rich or poor, which are both too burdensome.

The anti-humans are nihilists. They either live for no good reason at all or lose themselves in religious fantasies of nihilistic paradises beyond this world.  

They despise their governors but have no idea how to get rid of them. Politics has no interest for them except when they can reduce it to the most simple and absurd levels, otehrwise it is just too intellectual and difficult. Because of this the political class has to be, or at least appear to be, as simple and ignorant as the vast majority of anti-human voters who elect them. It is for this reason that politicians have no sincere interest in the people, except in their capacity as voters, which is what presumably determines the kind of government each society obtains.

Anti-humans are a homo economicus, but the economy too is too complicated to worry about. The anti-humans hate using their brains to think. They believe there is something anti-natural and anti-life in any abundance of intellect and in anything provoking a need to think. But there is hope in the current existential misery we face …

The anti-human can only change in one direction, it must become human, must become a sapiens organism again rather than the herd animal it presently is, now subjected to the tremendous lies of our anti-human course of history. For humanity to be reborn there needs to be a new enlightenment, a rebirth of the intellect and reason. We need to put argumentation back into the argument again.

Cultural Sameness versus Creativity

Living in society creates a constant preoccupation over the way that others act, whether those actions directly affect our own lives or not. ‘Others’ can be annoying or kind; friendly towards us or antagonistic; threatening or helpful; dangerous or loving. Our attitudes towards them will run between an apathy and an absolute concern, but it seems unlikely that any individual in society would be able to regard the rest of the members with complete indifference. Even the fully-fledged narcissist measures his or herself by how they differ from the behaviour of others.

The same is true regarding how we organise our environment: the houses we live in and the rooms in those homes; the clothes we wear; and even the accents we speak with are designed and refined according to our relationship with the others. They are organised according to the way others organise their spaces. This is how cultural sameness comes about. We compare, we initiate, we learn, we improve on, we invent from … and – at the higher level of progress – we enhance it again.

On the other hand, change can be feared. We compare, we imitate, we learn, we are comfortable and happy – why change?

RELIGION AND THE ANTI-HUMAN

Despite our fears and our desire for comfort, accumulation of learning mixed with the inevitable decadence caused by stagnation, makes change necessary. Human beings want to live in reality, and that means we want to live according to our own concept of truth. This is why Christ was said to have said “I am the truth”.

For religion to work it has to be accepted by the faithful as true – as real. Scientific truth has always been a thorn in the side of religious reality, as has free-thinking. Religious-truth’s claim is to make us comfortable and happy because we have found the absolute truth and, consequently, there is no reason to change, no need for progress. If accumulation of learning makes change necessary, then that is a dangerous element for religions. And this also means that religions are dangerous elements in progressive societies.

Discovery is a fundamental feature of the human, and discovery always implies change. Any absolute truth must deny the possibility of change, unless that Absolute Truth is that everything must change. Although this idea of transformation is not anathema to all religions and we see it embedded in Buddhist philosophy, nevertheless, it is abhorrent to most monotheistic dogmas. Where change is an abomination, however, we always approach anti-humanism, because, by denying the virtues of progressive transformation we also negate a fundamental human trait and, by doing so, deny humanity itself.

So, to return to our earlier interrogative: why change?

By changing we affirm our own humanity; and by progressing we make humanity purposeful. Our sameness with the others can only make sense if that sameness is always evolving and open to progressive transformation. Humanity only makes sense if we live in creative orientated societies and cultures.