A nostalgia for nostalgia. Yes. The experience of “History” really ended. I accept 2012 as a fixion point. Conceptually Hegel had sketched it out 200 years ago. And in a way he was right that the French Revolution was the beginning of the end. And all of Kojeve’s analyses concerning the resistance to the end – or more likely the fade out – with regards to the American and Japanese – not to mention Russian and Chinese – variations are relevant. And then we have Terence McKenna and Jose Aguelles using mathematically enhanced fractal and mandala patterning, I Ching computer code simulation, and psychedelic reprogramming of the Mayan calendrical predictions to map technological novelty acceleration into the point 2012. Did it happen. Yes it has been happening for a long time but we really can accept 2012 as a good signifier.
The twentieth century was so rich and precious because in the fractal exponential acceleration of novelty there was “more” of everything in that one century than had happened in the past millennia – as well as more of the new – than ever before. And yet it was slipping by, being lost, more quickly than ever before. At one point I fell into to full resonance with that present. It was as if the world, time, said to me as in Proust: “Grasp me in passing, if you have the strength to, and try to solve the puzzle of happiness which I propose to you.” And then I slipped out of sync again contending with a deeply painful nostalgia – melancholy. But melancholy is holding on to the LOSS of the object as a substitute for the (lost) object itself. Once I realized that history had already ended I also realized that there was only (ever) one choice: to live these objects, this past, in the (eternal (future)) present. This is not like some neurological disease – as in the film “Memento” – but rather the cure for it. Nietzsche was always the antidote to Hegel and to the Failure of Hegel – which is what we are suffering now. The Absolute State at the end of the Phenomenology of Spirit would not be my ideal but it would be better than the failure we are facing. Rather than either, Nietzsche’s version – and that of those who followed his course of Sovereignty – would be as he said to revel in the Play-Ground of human history and its semiotic-material creation. It is like (the myth of) Heaven. Everyone and Everything is Here Now. So why isn’t it more fun? We have not realized what we can do yet – what we must do. Are we up to it? “To see tragic natures sink and to laugh….”
Nietzschean Marxism. There were two who thought this through. Bataille and Guattari. And came up with something very similar: a philosophical-mystical General Economy and a mathematical-semiotic Schizoanalytic Ecosophy. One predecessor was Reich whose transformed political-biophysics became Orgonomy – the organic, organismic, orgasmic, self-organizing praxis of the real very similar to General Economy and Schizoanalysis. It could even be argued that Orgonomy actually already encompasses the integration of the two followers. It’s possible that Reich and Guattari’s approaches ignore the power of nihilism and the death drive at the expense of its return (Berardi’s critique of Guattari leaving out sadness and depression is one example). But it also could be that accelerationist tendencies themselves are all unresolved variation on nihilism as death drive. Bataille seems to disprove this in his last work comparing the absolute sacred of death and destruction as mundane – “scarcely different than any other thing.”
My own work is nothing other than an extension and expansion of the above trajectory – even obviously so in that I name my first two Clinical-Scientific books derived from my respective PhD and MD theses: SCHIZOANALYSIS (Chaos & Complexity in Clinical Practice) and ORGONOMY (Integral Medicine & Psychiatry).
The Four Volume Predecessor AUTOPOESIS is an internally experiential self-analytic prolegomena.