The Anti-Human

Black-figured Tyrrhenian amphora (wine-jar) attributed to the Timiades Painter

There are no non-human humans, but there are anti-human thinkers and thoughts, created by anti-human cultures. Separation through ideas is a sapiens separation, which can only be remedied by reminding ourselves that the fact that we are able to have these ideas in the first place is the very thing that unites us all. It doesn’t matter that we think differently, what really matters is that we think. This revelation is the first step toward a Sapiens Positivism.


The Sapiens Superman versus Nietzsche

Superman vs Nietzsche

When Nietzsche proclaimed that ´Life is Will to Power’ he was both right and wrong. Life as we perceive it is the life enslaved by the Will to Power, but he was wrong to deduce from this that such an apparent reality was the essence of life itself.

‘Life is Will to Power’ can be seen as a lucid evaluation of the way things are, but it should not be interpreted metaphysically or as a definitive statement on human nature.

Nietzsche’s sharp mind was able to see the dangers in and undermine the teachings of Christ and Plato, but he was unable to make the Superman (Übermensch) leap over the monkey himself and see how Power, in the human-society sense, had absorbed knowledge – and hence Plato and Christ – into itself, for its own egotistical enhancement and preservation.

Instead of being a liberating force, Power, which in our civilisation has always been Wealth-as-power, is a selfishly conservative force that is constantly moulding reality into the forms and architectures of its own interests. Interests that are often contrary to the cosmological-will itself. A universal, physical-metaphysical drive that is geared towards the creation of knowledge in what is otherwise a predominantly unconscious space.

One of the greatest leaps in the history of thought has been the need to either divorce ourselves or reclaim our marriage vows with our nature. Both ways have done little to enhance our knowledge, or enhance our lives through knowledge. The great divorce between the body and spirit is just as knowledge-numbing as the hedonistic quest of the sensualist. But even more deadly to the essential Sapiens values of the enhancement[i], are those ideas that claim their justification in nature.

Thus, Nietzsche raged against the ‘Denaturalisation of values,’[ii] and came to defend Aristocratic Power as an example of natural rank. What Nietzsche ignored was that the evolution of the Sapiens brain was an enhancing step in which life went beyond its own limitations by fine-tuning the ability to determine what its own limitations should be. The essence of physics and nature is a logical process and in this way, we see that an intuitively logical procedure is ultimately responsible for the creation of logic.

The dead-rock and all-consuming fireball universe, made up of particles of space and light, has evolved into life-creating conditions: but how? And why? By an accident; or the work of some time and space transcending creator – God? Or, why not consider evolution to be a self-evolving evolution of itself into the natural evolutionary realm of complexity – until the complexity itself finds itself willing an unravelling of itself.

An unravelling which can only take place through perception and knowing. Some millions of years after the Big Bang an intuitive mechanics has evolved in the universe. What we call the laws of physics, accidentally created but now imbued with their own tremendously creative potential and intuitively striving to Be – which is to be known – which needs a new kind of physical nature, the creation of biological organisms – life. A new complexity capable of evolving into a form which is both complex and efficient enough to comprehend the logic behind this whole incredible process that is unravelling – the Sapiens brain.

Through the evolution of the Sapiens brain, we see that life is not Will to Power, but a will to know and a desire to preserve that knowledge.

The Superman (Übermensch) doesn’t evolve through an evolution of power, but through a liberation of knowledge.

[i] For an explanation of the idea of “enhancement” see the articles WHAT IS THE MEANING OF LIFE? (parts one and two)

[ii] Nietzsche, THE WILL TO POWER, #37


If the purpose of thinking is to uncover the hiddenness of Being, how does thinking about thinking help in fulfilling the deepest aims of the human condition as Sapiens? Thinking about thinking can uncover the traps that thinking plays on us when it convinces us that we know. Thinking about thinking is necessary in order to objectify our thought, to objectify the way we objectify reality. This objectification is necessary for all learning which is primarily subjective: the first relationship we have with the word is as an appropriation of that world through the entrapment of reality that takes place as soon as we frame it within our own perception. So, thinking about thinking has to take into account the limits of that framing in order to conceive of a greater enframing[i].

This could be explained through the metaphor of the jigsaw puzzle. A subjective experience that is not deeply thought about can create a piece of the jigsaw, but it has no idea of the larger frame into which that piece can be purposefully slotted if we want to complete the puzzle. Or in other words, without deep thought about life and about how our lives are or should be conceived, we throw ourselves into the game, but without the box to guide us. We have the pieces but no idea of how the finished product should look. So, in order to complete the puzzle we need to first of all try and create a mental construct from the pieces of what the overall picture could be. If there is a lot of sky blue, then the picture is probably an outdoor scene. Can we find any grass, or rocks? Etc..

Having the pieces of the jigsaw is not enough. We need to look for the bigger picture before we can hope to slot it all together. And in order to do that we need to think about what we are thinking about.

[i] One of Martin Heidegger’s terms. See especially his essays from the The Question Concerning Technology


According to Heidegger, Nietzsche’s statement that God is dead is referring not just to the Christian God but to the general suprasensory world, or the realm of Ideas and ideals.[i] Its death is a loss of power.[ii] The human ideal, through a suprasensory or metaphysical partnership with God, has been replaced with squabbling idealisms that are rooted in nationalisms or warring monotheisms that take on a political or economic significance, in the service of Wealth. Through separation the original metaphysical partnership loses its vitality and the great unifier degenerates into a chaos of warring factions struggling for power. However, it is a power which is already degenerate, for the God of the monotheisms has demanded too much. The needs of the Wealth-driven-Power look to liberate through an enslaving of the others rather than by establishing a partnership with the human. In this way, as Heidegger says, metaphysics is “cut off from its essence, (and) is never able to think its own essence.[iii]

Or, as we interpret it, humanity is cut off from its origin and authentic purpose as Sapiens, and is made unable to think purposively beyond the great distractions of God, or Economics and/or Nationalism or the Family. The metaphysical charges into historical progress, evolving into economic progress, and now the Measure of Man is based on how much money one has managed to obtain and what image of oneself one has been able to fashion because of that money. For Heidegger, Nietzsche pronouncement was an affirmation that we are “straying through an infinite nothing,”[iv] cut off from our essence. There is no longer anything left to cling on to and orient ourselves with.[v] “Nihilism, the most uncanny of all guests, is standing at the door.”[vi]

Within this environment technology has become an adornment to human life. It has not effectively liberated humanity from any drudgery as much as it has given us a reason to endure the drudgery. We work to acquire more knick-knacks, which in turn seduce us and draw us away from any meaningful or fulfilling reasons for living, and pulls us apart from the authenticity of our human condition. Our authenticity as Sapiens.

[i] Martin Heidegger, THE QUESTION CONCERNING TECHNOLOGY AND OTHER ESSAYS, Garland, New York & London, 1977, p.61

[ii] Ibid

[iii] Ibid

[iv] Ibid

[v] Ibid

[vi] Ibid, p.62


What is the measure of man? This question has absorbed humanity for millennia and is responsible for the competitive, dog eat dog quality of our internecine societies and cultures. In fact our measuring of ourselves against one another is so great that we have lost touch with what humanity itself is. We cannot see the forest for the trees. The sum total of the achievements of all human individuals does not actually add up to humanity. In fact, if we carried out such an equation we would find that most human activity, especially that which competes with others in the day to day process of envious measuring oneself against others, actually subtracts from human achievement as a whole.

Heidegger said that contemporary man’s destiny is still “but little experienced with respect to the truth.”[i] In this idea, instead of a Measure of Man, we get a Measure of the Human in which the quality of human experience is calculated in respect to its truth. For humans, the human truth has to be found in the human quality of being essentially Sapiens, and the integrated relationship that Sapiens has with Being as creators and custodians of Being, as well as the children of Being. Human truth has to be found in this Sapiens/Being partnership. We depend on the world and the world depends on us – any meaningful measure of our fulfilment must take this partnership into consideration. The real worth of our cultures and technologies, and the of the civilisations which are made up of those cultures and technologies, has to be estimated according to how much they have contributed to furthering human fulfilment, which is the furthering of the relationship between Sapiens and Being.


The Dangers of Framing and Anthropocentrism

Idealism tells us that our reality is a result of anthropocentric framing. There are inherent dangers in both of these reality forming processes.

Framing creates a false sense of completion and threatens to create the lethargy of there’s nothing left to learn. This problem requires creativity in order to turn the framing process into an eternal search beyond the frame itself, even before the frame has been established. It is useful here to inculcate the idea of the Infinite Universe, and that the real/impossible task of framing is to frame the infinite.

As for anthropocentricism, there is a danger of perceiving ourselves as lords of the Earth, as if the Earth were created for us, rather than the exact opposite. We were created for the universe. As such, the idea of seeing humans as Sapiens is not an anthropocentric one. Quite the opposite, humanity as Sapiens becomes a necessary ingredient for allowing Being to come about in the universe. But this does not mean that the universe exists for us, rather we exist to take care of it.



Human history has been a steady process of de-Sapienisation through social and tribal stratification. Once knowledge became associated with excess, and subsequently wealth and power, and it was realised that the ownership and protection of technological know-how was a necessary means of maintaining that excess, then humanity lost touch with all possibilities of identifying itself as a species and became a prisoner to the man-eat-man scenario of the stratified species, divided by casts or race, culture or nationality, and measured according to possessions or accumulations, or simply, after its invention, by the quantity of money one possessed or was empowered to obtain.

Through categorising and measuring, humanity has lost touch with its essence and, in even greater terms, with its destiny. Knowledge has become a peripheral aim. Knowledge has lost its primary position in Human-Sapiens identity to become just another tool that can be used to gain advantages in the competitive struggle for excess and the will to be measured highly in the in the economic society of modern civilisation.

For the homo-economicus the idea of freedom means being able to maintain a control of one’s life and keep oneself afloat as comfortably as possible upon the competitive waters of the excess-fuelled, money-edified civilisation. In order to do this, the majority are willing to sacrifice other more Human-Sapiens freedoms such as the freedom to obtain knowledge or the freedom to be granted the power to use any acquired knowledge creatively and productively in the arts and sciences. Instead, intellectual freedom is a victim to a desire by Excess to capitalise the ownership of innovation and ensure, through copyrighting, that profits made from artistic and technological innovations are channelled upward into the sphere of wealth and power.

In this way, it can be seen how the oppression of knowledge is predominantly a political problem. A problem that will never be overcome until the idea that wealth is a sovereign power that must produce privilege, even within democracies, is tackled head-on by democratic societies in order to be transcended.



Knowledge is a metaphysical element, for knowing and being-known are immanent in the Universe’s being-here – or in other words, knowledge is immanent in Being. Because of its relation to knowledge, Being is not that which is, but is constantly becoming as knowledge advances. Knowledge provides clues for meaning, but it also springs from a primordial need to find meaning. Meaning, as such, is the Alpha and Omega of knowledge. It encircles knowledge. This also means that Being and Meaning are entwined, Meaning being the prime mover. Through knowledge, Being and Meaning are also wrapped up in Sapiens organisms and Sapiens can only be fulfilled through this fulfilment of Meaning by uncovering knowledge. Likewise, humanity as a Sapiens entity, can only be fulfilled by the uncovering of knowledge as well.

Epistemology should be an elementary subject of study in a Sapiens’ education system, which sounds absurd. Yet, does that absurdity not merely indicate how deeply disconnected we are from our Sapiens nature?

The three pillars of traditional epistemology: 1) know that; 2) know how, and 3) become acquainted with something – by gaining knowledge of it. But before we can really know, perhaps the wisest course is to discover “why?”. To do that we must firstly search for the meaning of Meaning.

Sapiens versus the Homo Economicus


Nietzsche thought that pessimism was a slandering of the most powerful desires of life. This was no doubt true in the 19th century with its puritan, Victorian values. However, now we live in a global culture that embraces the potent life-impulses that Nietzsche loved and yet we are still a pessimistic and cynical society. Freud knew that Eros trickles into Thanatos. The will for life is tainted with the death wish. Life-impulses are not enough to give us a meaningful direction or purposiveness. There needs to be a rational, ethical anchor, an aesthetical positivism to drive our forward looking, future-feeling creative drives.

The future of the homo sapiens has to be Sapiens driven, instead of the mirror-world prison of the homo economicus.

The homo economicus is trapped in a purgatory of market exchange. That exchange system has no ambition other than to perpetuate the same old fantasy game of sacrifice for reward –

my labour for your money so I can purchase your products.

The Sapiens in us needs a stronger motive, a reason for being that is firmly locked into reality itself. Locked into the fresh metaphysical air that seeps out of our firm physical reality. Locked into the positivism that repositions humanity in the centre again.[i]

The homo sapiens has to channel its life-impulses through its sapiens reality. For us, knowledge is inseparable from life. Knowing is the highest expression of human existence. In sapiens terms the homo economicus has been a triumph of mediocrity and the insipid fantasies of that same mediocrity. The homo economicus has no feeling for human greatness and prefers to trample on it, screaming that its own insipid exchange-system reality is stronger than anything else.

In fact, the word noble sounds like a joke now. After all, it was the liberal revolution that beheaded all nobility. Even if only to replace the noble with its own creation – the star system. Good and evil have been transcended, but only to replace it with the winners and losers.

“Nobody any more is able to answer the question ‘for what?’”[ii] And Nietzsche’s lucidity continues when he predicts a culture (our culture) in which: “sensitivity to pain, restlessness, haste and hustling grow continually … and that the individual, faced with this tremendous machinery, loses courage and submits.”[iii]

But what does cowardice mean for the homo sapiens? Surely it has to be associated with a fear of thinking. Isn’t our lost courage a lost will to do what we do best? It is certainly a submission to the shackling of that sapiens faculty of knowing through discovery and its channelling into the all-consuming world of the market, our ubiquitous exchange system.

[i] See our earlier related blog entries: ; ; ;

[ii] Nietzsche, WILL TO POWER, #33

[iii] Ibid



We have seen how Identity and its ideological masks is in essence a separating force, dividing humanity.[i] In the same way it shackles consciousness and freedom by enclosing reality and restricting the progressive need of movement, of becoming. Becoming also needs consciousness so we get a circular situation in which becoming depends on consciousness as its motor and consciousness needs becoming as a car needs a road. Becoming is the space that opens up in existence, allowing us to move freely through it, changing it, and being changed by it. The very act of knowing that consciousness performs is at the same time an act of becoming. Reality is therefore transformed by being known into something else. Knowing and consciousness are themselves the prime movers of human reality, whilst ideology and identity are static elements continually slowing reality down. In this way we can link ideologies and identity to consciousness’s antipathies, i.e. unconsciousness and false-consciousness.

Identity and ideology, of course, are kinds of consciousness. A very strong self-consciousness. So, does this mean that we are essentially always deluded when we tell ourselves that I am this? And yet, if this were the case, how could we possibly exist in society without defining ourselves and the world around us? Doesn’t language, the basis of all Sapien knowledge, imply the necessity for constant naming and definition? How can this apparent contradiction or paradox be resolved?

In order to do this we must remind ourselves that identity/ideology is a separating process whereas consciousness and language are communicating, uniting mechanisms. Again we see that the two categories are opposites. The difference lies in what ideology does with language: it encloses it, making it immobile. Consciousness, on the other hand, tries to open the landscape up for language. The problem therefore is not the process of naming, but the ends to which the naming is carried out. To separate (identify) or to bring together (consciousness). Knowing implies a break down or transcendence of secrecy and privacy. It implies there has been communication. Ideology/identity is a misapprehension of taking part for the whole, whilst consciousness is an awareness of the whole, or at least a striving for such an awareness.

[i] See articles on Identity as Ideology: ; ;