More on the Self and the Fallacy of “Existence Exists”

Let’s take a chair.

Is the chair able to exist…as a chair?

No?

But if it is unable to exist, then how does the chair manifest its existence…how can it BE a chair if it’s not able to be a chair?

Let’s say that Ability is not considered  wrt to the suggested metaphysical primary, Existence. Then “chair” is simply a manifestation of existence qua existence…it cannot be distinctly known as “chair”. You see, if the chair doesn’t have any inherent ability to BE a chair then it isn’t actively a chair…it doesn’t act–it doesn’t DO–as a chair, and so how can it be said to be a chair? What’s the difference between the existence of “chair” and existence of, say, “tree”? It doesn’t ACT as a chair, so what exactly makes it a chair? All of the things that make it chair must be relative to the things that make a tree a tree? But the tree doesn’t act as tree, and the chair doesn’t act as chair–because they possesses no inherent, underlying Ability–and so by what means can we qualify or quantify the distinctions? Chair is chair and tree is tree, and neither act and thus there is no relative distinction between the two..because relativity (relative distinction) requires action requires the ability to act, and they possess no ability. They only possess existence. But then what is the difference between the existence of tree and existence of chair?

There is none.

There is no ability and thus no action, and thus no relative distinction.  Any distinction would be absolute. But there is no such thing as absolute distinction because absolute distinction is infinite distinction; and infinite distinction precludes co-existence.

And this is why Existence as the metaphysical primary wrecks ALL distinctions between its supposed particulars. There is no tree and no chair; there is only existence. There is no ability to exist and thus no action of existence and thus no relativity of the objects which are said to exist and thus no way to make distinctions of the particulars of existence and thus no way to define the particulars of existence (e.g. chair as opposed to tree) and thus no way to claim that any of the particulars of existence exist and thus no way to claim that existence exists.

But if we say the chair has the ability to exist then we make existence AS CHAIR an action…something the chair does. It is doing as a function of its ability to do. And all doing is relative. There is no action that is not relative, because a single object cannot move in a vacuum. (In a vacuum, there is literally no difference between position A and B of a given object, whether in time or space.) And so if being is action and action is relative then those extant properties which make a tree a tree and a chair a chair are, in fact, a manifestation of their ability to act (as chair or tree) and thus are likewise relative. And relative distinctions do not make a chair a chair and a tree a tree except that they be by conceptualized. Relative distinctions are not absolute, by definition. They require an observer. They require conceptualization via a constant…a reference. And that reference is Self. Is “I”.

And so the Ability (to “exist”…e.g. as chair) which drives the action (of “existence”…e.g. being a chair) demands the relativity (of “existence”…e.g. of chair) which demands conceptualization (of “existence”…e.g. the sentient observation of the chair) which demands a constant–a reference (for the “existence”…e.g. of the chair) and that reference is “I”.

That reference is what I mean by the Self.

Metaphysics: Ability-Action-Relativity-Conceptualization-Constant

The Self: Addressing some criticism

Criticism: That I advocate “the Infinite Self” as the metaphysical primary.

As I stated in my last article, and in many other articles and comments as well, I advocate Ability as the metaphysical primary. I do, however, understand why some get confused (and I admit I wish I could make my ideas a little more easily grasped) because I do often make reference to the Self as a very important part of rational metaphysics. Metaphysics begins with a primary, which implies several necessary foundational corollaries until we run into epistemology. The Self is one of these foundational corollaries. Well…I consider the Self to be in some sense the bridge between metaphysics and epistemology.

In brief summary, the way I describe my metaphysics are as follows:

Ability implies action; action implies relativity (movement is relative); relativity implies conceptualization (defining what exactly is moving relatively). Keep in mind that this is not a chain of causes and consequences. “Implies” is not “equals”, so to speak. The primary, Ability, includes all of these corallaries within its foundational essence. Now, note that my metaphysics do not allow for any “particulars” in the concrete sense…that tangibility is some how actual–that its a thing that is a thing; or tangibility qua tangibility. This is intentional. I freely admit that I don’t view reality as consisting of concretes and abstractions. But rather, specifics and abstractions; or better said, material concepts and abstract concepts. There is a reason for this, which I refer to as the “Parts Paradox”, but I will get into that a little later.

And here is where the Self comes in. You see, in order to qualify and quantify relative movement via conceptualization, there must be a reference; and so the “existential constant”, you might say, is the Self.  You qua You. At least, as far as metaphysics go. Epistemologically the Self is you as body. As flesh and blood. As a collection of parts. But the reason we refer to ourselves as an “I” and not as an “us” is because we all understand, as a very function of what makes us US, that we are not simply a body; that we are a frame of reference.

For what?

For everything.

Absent You, you have no means by which you can know, or assert, or BE anything. This very fact, that “existence” ceases to EXIST in any way absent You, not as a body but as a Self–and absolutely so–is proof of the constant nature of You. As soon as someone says “there is existence outside of me” they have contradicted themselves. Because they cannot claim “existence” whilst denying the ONLY  reference by which they can speak of it in the first place.

Some people mistake this as a “Primacy of Consciousness” metaphysics. But what it really is is an acknowledgement of the most self-evident of all Truths: That everything you say and do depends on you being absolutely You. That you must and do interpret everything from the Constant Self.  And even if the the Self–of You qua You–was merely transient, it wouldn’t matter. Whatever is “before” you or “after” you is not something you, being wholly YOU, can incorporate ontologically. The “transient” YOU is bookended by blanks. It doesn’t matter what philosophical sophism you attempt to fill those blanks with, the fact is that you are an Absolutet Constant in your existence, whether choose to accept it or not.

So, here’s my metaphycial construct with this in mind:

Ability–Action–Relativity–Conceptualization–Constant

Next, Causality, the rational failure of “Existence exists”, Action defining objects as opposed to the other way around, and Particulars–the Parts Paradox.

How Aristotle is Both Right and Wrong About “A is A”

One may understandably take issue with my maxim that A is only A relative to B…because that which does not exist relative to anything else cannot be compared, and without comparison there is no definition, so you can’t claim that it actually exists. In other words, you cannot say what A is unless you can say what it is NOT. Making what A is NOT (e.g. B) an existential requirement for A, making A’s existence inexorably bound to B’s. This wrecks any distinction between A and B with respect to existence as a metaphysical primary. Meaning, existence implies no actual distinction between those things which are said to exist. Which destroys A and B entirely at the level of their root existence. This truth does not make me a subjectivist or proponent of consciousness as a primary. It merely makes me perceptive.

Now, having said that, this is correct in a sense:  that my point above does not, itself, provide for the full reconciliation of the existential paradox: Achieving a plurality of existence from a single metaphysical primary.  How are there distinct objects, relating to one another in an identical and absolute metaphysical context…that is, being direct functions of the same singular metaphysical root, and yet also being entirely and rationally distinct?

However, I submit that being correct here: That A must actually be A, utterly and distinctly so, if we shall assert that it is NOT B–does not make me wrong here: That A cannot in fact be A absent the relative existence of B (because that which cannot be compared cannot be defined; and that which cannot be defined cannot be said to exist). This makes A as much a function of B as it makes A utterly distinct from B.

The failure of Aristotelian apologists to observe and address this paradox is (partly) why Aristotelian metaphysics have ultimately lead nowhere except a repeat of the historic cycle of individuals conceding to collectivist ideologies, creating tyrannical states which eventually implode, killing millions in the process, with the survivors then rising from the ashes only to start the whole nightmare over again.

That A must be A (in an appeal to Aristotle) as a prerequisite for relatively comparing it to B does not in fact disprove the that A cannot in fact be A unless it is relatively compared to B.

It’s a chicken-and–egg type deal. Aristotelian metaphysics rest essentially upon one half of the paradox, and thus at best they tell only half the story.

The sum and substance of my journey into metaphysics has been:

A. to observe the aforementioned metaphysical paradox and the necessary resultant rational and practical insufficiencies of both Primacy of Existence and Primacy of Consciousness metaphysical models, and…

B. to offer a solution to the paradox in the form of a new, more effective primary: Ability.

A greater examination of that, and various related topics, will be undertaken in subsequent articles.

What’s all the Fuss About?: The de facto chaos of a society under Law

The political violence (mostly on the left) you see on the news every night is merely a perfunctory iteration of the Hegelian dialectic…used necessarily by collectivists of all stripes throughout the world over the years: create chaos–manage the chaos towards the desired outcome.

Now, when I say “collectivists”, I don’t simply mean the various iterations of socialism (Marxism, Fascism, cultural leftism…which is just Marxism with the “classes” loosely categorized by race). I mean anyone who believes that the social and/or economic interaction of human beings can rationally and efficacious be dictated in any measure by violence or threats thereof.  That is, anyone who believes that the State, which is at root purely force (for without the ability to violently punish those who do not submit to its authority, there is no State, period), can possess any legitimate role in the rational existence of humanity.

Whether you know it or admit it or not, you are a collectivist. You assert that individuals can and should be legitimately subject to a common moral code–which is nothing more than a collective identity, where they are bound to others not by choice but by force–that is, without their consent. For the very existence of government in any measure implies forced compliance. And force is mutually exclusive of choice. By definition.  There is no way to produce a free society by obligating at gunpoint individuals to codefied, collective behaviors. Period. The contradiction destroys reason; and since human freedom is reasonable, it must necessarily destroy freedom.

And minarchists, this means you, too.

You are either a voluntarist or you are a socialist; an individualist or a collectivist. There simply is no in between.

As long as social contract exists under the auspices of government power (i.e. obedience to Law as the highest moral value; thereby transferring the moral reference from the individual to the Law…which is really just the government, because absent the supremacy of state power (violence) the Law has no practical jurisdiction and therefore is irrelevant)…yes, as long as social contact exists under the auspices of government power, society will only ever be chaos controlled by the coercive violence wielded by a few over the many.

The fight for power and the necessary increase in governmental jurisdiction implied by the premise (that man needs government to survive his own existence…that absent someone to FORCE his obedience to an abstract, subjective set of codified values (the Law) man cannot exist) means that eventually the whole system collapses into pit of madness and blood. Then the few bleary-eyed survivors rebuild and start the whole process over again.

And that’s what the fuss is all about.

Welcome to the matrix.

And you thought it was just a movie.

The State Cannot Recognize You Outside of Its Power to Control You: Why Freedom and Governement are mutually exclusive

You cannot disseminate morality, which is predicated upon choice, through rules…or, more specific to this article, the formal codification of rules, the Law. This is because the Law, being what it is, and referencing its own definition, demands obedience. In other words, the Law doesn’t care about choice; it’s irrelevant. And this is because the Law, again being what it is, and again referencing its own definition, doesn’t give you a choice. It can’t give you a choice. It can’t give you a choice to obey or not without contradicting itself. “Obey or else” is only ostensibly a choice; but it simply does not qualify as a legitimate one. Disobedience is met with punishment; and punishment is in fact corollary to forced compliance. And forced compliance cannot by definition integrate choice. Because the only “choice”, when all the semantics and hypotheticals contradict themselves out of the equation, is “do it or die”. And that’s not a choice; and if you think it is…you’re a monster, and shouldn’t be within a thousand miles of another human being.

*

The forced compliance endemic to the Law means that you either obey it or you get hurt.  Be it incarceration or separation from your property or death (which is what the State always prefers, believe it or not…because a dead man is the only good man; you’ll get it in a minute). What this means at root is that you never fundamentally get to act on your own absolute behalf. Your actions are always under the auspices of the Law. Meaning you either act in obedience to the Law or you are subject to acute pain (as opposed to the general psychological torment, conscious or unconscious, of a context where all actions are a function of what you are allowed to do by a small group of people weilding the apical and supremely ferocious violence of State). Choice is irrelevant; a non-issue; lacking any efficacy whatsoever. You never, ever genuinely get to be you. Your expression of yourself is utterly defined and therefore infinitely limited by your implicit and sacrificial obligation to the Law, carried out by the State. And this is why the Law cannot create a moral society. The Law inoculates man against choice, which destroys man’s ability to act freely. Which means man cannnot act morally. Which means he cannot be moral. Which means that the Law, existing specifically to ensure a moral social context, must inevitably destroy humanity. There is therefore no such thing as man’s prosperity, peace, or freedom according to the Law. Which means that these things cannot and will not be produced in any context where the Law and the State exist. Never. Because should the Law and the State produced these things they would not be the Law or the State. A duck does not give birth to a tree; and there are no candles made of water. The State does not bring freedom to the people it owns! The State, being tasked with establishing the Law, cannot recognize the individual; it must possess him. That is, it must consume him. Which is to destroy him…in order to make him good. This is a contradiction.

The Law and the State are, practically speaking, the forced behavior of man…making the individual an extension of themselves–that is, doing ONLY those things the State orders on behalf of the Law (eventually resulting the the annihilation of the people when it realizes that this is impossible). Therefore the Law, and the State do not recognize any action by the individual qua the individual. The individual then, in the True and Rational and fundamentally metaphysical sense, is invisible. He will not be seen by them.

He cannot be seen by them.

The Fallacy of Codifying Ethics, Which Elevates Them to Morality; and the Related History of Man

I submit that Morality cannot be codified; it is ontologically endemic; it’s a function of the Self qua the Self. Morality cannot be put into a list and then applied to humanity collectively. And this is because morality, being a function of the Individual Self, is absolutely and fundamentally individual.  And it is indeed absolute…for you are nothing if not YOU, and utterly so (meaning it is impossible to quantify You…to make your ONE and ONLY knowable frame of reference for all reality a matter of parts). Morality observed and understood rationally demands that the individual, in his singular existential context, be viewed as the Moral Standard.

All this being true, morality is therefore automatically and categorically contradicted when codified. Once listed, it is removed from the individual, placed beyond his true and objective experience and reality and becomes nothing but a set of abstract rules which then attempts to define and contextualize all individual experience into a single collective category: the Law. And just like that man’s moral worth is no longer a function of himself and his own unique experiences and relationships; relationships where he honors the morality of other men by treating them with the same respect and sanctity with which he rationally should be treated…as a matter of choice, NOT threats, making violations of his fellow man TRULY immoral and himself TRULY guilty. Instead it becomes a function of obedience to the Law. And since obedience is fundamentally not a choice, because demands of obedience promise punishment for disobedience, which taken to its logical conclusion means the right of an Authority–always established specifically to force compliance to the Law–to destroy those who do not obey, then choice is removed from the individual’s existential equation. That is, once morality is a function of force and not choice, it is no longer morality by definition. You see, if one acts under the threat of death, then they are not choosing to act; they are acting as merely a necessary matter of course, invoking no more volition than they do when breathing or sweating.  For there is no such thing as a choice between death and life, because there is no true choice between nothing and something.

So the Law, in an effort to create a moral society, does the exact opposite. It strips man of his individuality, which is his entire and self-evident frame of reference for ALL things and ALL reality, which thus nullifies choice. And once man cannot choose to do good then he cannot do good at all, ever, because morality and choice are corollaries. And if man cannot do good then there is only one thing that the Authority (which always means the State, because Authority and State are corollaries, too), which is specifically tasked with manifesting GOOD, can do with man.

Annhiliate him.

And here then we have this equation:

Morality = Law = State = violence to compel Man to Law = death of man = death of Law = death of State

And this is the self-nullifying progression of collectivist ideology upon which ALL governments are based.  Notice that it demands the death of man in favor of absolute, and absolutely abstract, Authority, as the practical application of the Moral Standard: the Law. Morality, and thus the entirety of the worth of man, becomes a function of the degree to which he is sacrificed to the Law, which is (as corollary) his sacrifice to the State. Naturally then the greater the degree of sacrifice the closer he is to moral perfection. Inevitably then man is, in the latter stages of a given State’s evolution, sacrificed absolutely–his greatest moral accomplishment being his death, by the State, in order to completely satisfy the Law (and, yes, Jesus Christ is an apt example of this: His death was ultimately a POLITICAL one, no matter what mystic pablum the church spins for you). The Law thus, in the real and rational sense, is merely violence against man for the sake of violence. This is because once there are no more men left to destroy the Law becomes moot. For without the blood of man in which to bathe what is the Law? After all, the Law is not for itself, but for man…the Law for itself is a contradiction in terms.

So…the purpose of the Law is to morally perfect that which it must annihilate. (Find the contradiction in any idea and you will find the evil.) And when the consequences of attempting to implement such rank and pernicious hypocrisy collapse under the weight of years and years of contradiction disguised as regulatory and electoral “fixes”, the few traumatized and stumbling, delirious and starving survivors slowly come together and resolve to rebuild…and invariably start the whole process over again.

Humanity…when shall we ever learn?

Any Honest King Will Keep His Wormtongue and Kill His Conscience

Only in fantasy stories do kings wake up and cast off their Wormtongues. This is because Wormtongue is the reality of the innate and necessary corruption of Authority–the compelling of behavior by “legal” violence, despite the most noble of rulers and their noble  intentions.

You see, in reality, it is Wormtongue who speaks the truth to the King; and it is the King’s conscience which lies. A “good King”–that is, a truthful and honest king, who is consistent with the metaphysic which demands Authority to compel obedience to Law–will abide Wormtongue and banish love.

Is this good, rationally speaking? Of course not: but again, it is good IF we accept the axiomatic definition of Man which necessitates the idea that it is appropriate to govern him. And by “govern” I mean: organize his behavior, specifically his interactions with himself (men and women associating with others), by codifying moral behavior (Law), and thus moving it outside of its only true and natural source, the individual, and thereby making morality utterly abstract and thus utterly subjective as far as man is concerned, and thereby necessitating an Authority–be it a King or any other incarnation of State Violence (that is, the State, period), even “democratically elected public officials” (and by the bye, a greater example of raw, meaningless, subjectivity you’ll not find anywhere than those words)–whose authority transcends any real rational integrity, and who fundamentally exists for the sole purpose of using force and threats to cause the obedience of the denizens.

And what is this definition of man?

It is that he is not him Self. He is not “I”. “I” is an illusory existential frame of reference–a lie–which, by its inexorable and infinite hold on him, makes him unable to perceive the Truth: which is that he is, in fact, nothing at all. That he qua he (he as Individual), is really an infinite collection. He is the group, yet never OF the group. He is “race”, or “class”, or “sex”, or “nation”, or “church”, or “minority”, or “underprivileged”, etc.. The individual is the group; which contradicts his individuality, and thus demands that it be sacrificed by the Authority into the collective “reality.”

And so I say again, any honest King, with even the slightest apprehension of just what the fuck his whole point is, and whether he admits it to himself or not, understands that he is Violence to men, and literally nothing else. He IS the force which compels everyone and everything into the collective Ideal. He is The Efficacy of the Ideal…of the Utopia…of the Collective Paradise. And thus, he IS the very Ideal itself. And this being true, it is his duty to incessantly invite Wormtongue to stifle whatever compassion he may be tempted towards. For to deny the raw and unfettered subjugation and sacrifice of men is to deny the Ideal, and thus deny himself.

There is no such thing as a King with a conscience. Any such King admits, whether he knows it or not, that he is a fraud, and that sooner or later, the kingdom MUST collapse.

And it will.

It will.

The “Law” is a Null Concept in any Context

To explicitly (as in communism and Islam), or implicitly (as in our own democratic system and Christianity) claim that man’s morality is a function of obeying the Law (which necessarily demands of man his property and time, to be taken not asked for, as we can clearly see ) is to claim that man’s natural state is Evil. For it says that man’s sole moral purpose is to subordinate the very thing that separate’s him from the beasts, and makes him man: his conscious will.

Further, if the Law is what makes man good, then of what use is the Law to man or man to the Law? For the implicit or explicit claim is that man, himself, alone, is utterly evil; and therefore how can what is good, the Law, make man good if man is utterly evil?

It can’t. Because absolute evil is by definition exclusive of what is good. It cannot be made good without contradicting itself.

Therefore, if man can be made good by the Law–his obedience thereto–then man is, himself, NOT actually evil. It is impossible that he should be in any way labeled an immoral creature at the natural level without ALSO nullifying the Law as a rational moral standard. And if man is not an immoral creature at the natural level then his morality is not a function of the Law, but a function of his nature–of himself. And this too nullifies the Law as any rational moral standard.

Any attempt then to create a moral society by obligating man to the Law will fail. Because an idea which contradicts itself (e.g. that morality = Law) cannot exist.

Contradiction: Why Christians aren’t Christian

There is a categorical difference between believing you are a good Christian and actually being a good Christian. Being a good Christian means believing right things. Believing right things means believing things that make sense. Things that make sense are things that are not contradictions.

Like, here’s a common Christian contradiction:

The Spirit gives man the ability to believe.

Here’s the problem which contains the evil:  If man must be given the ability to believe, and by that alone have belief unto salvation, and by NOTHING of himself, then obviously he, himself, has infinitely no ability to believe. Which means he cannot believe at all, ever, even if the Spirit gives him the ability. Because infinite inability cannot accommodate ability of any kind, in any measure. Period. Man’s failure is himself, at root…and so all “belief” in the face of his infinite inability is in spite of him. Which means all belief is not of him, or to him, or for him, period.

But here is something else:

If we say that man CAN believe, then we admit that he does not need to be given any such ability by the Spirit, and this has to do with his implicit ability (by the assertion that man can believe once given the ability to believe) to receive the ability.

Here’s what I mean:

To be ABLE to receive the ability to believe is, itself, in fact, the ability to believe. For if A (ability to receive the ability to believe) = B (ability to believe) and B (ability to believe)= C (belief) then A (the ability to receive the ability to believe) = C (belief).

And this being the case, anyone who advocates that man must be given the ability to believe, and via that alone believe, and via that be truly saved, is lying…by their own implicit admission, according to the logic of their own claim. And that being the case, they cannot possibly be preaching the truth of God. And thus, they must be instead preaching the devil. Because he is the father of lies.

So, here is my claim and my advice:

Find your contradiction and you will find your evil. Then…KILL IT.

All Governments Grow and then Collapse

All governments grow until they collapse (usually into great yawning pits of blood). This is axiomatic. Since it takes Law to reduce government, the implication behind the claim that “we must vote in “small government” representatives” is that government can somehow delete the government. But a little thinking reveals the impossibility…by the same principle that renders self-sacrifice a putrid contradiction. The self cannot delete the self by its own power any more than the snake can swallow it own body by putting its tail in its mouth. And neither can the government, by its own dictums, to be enforced by its own authority, confine itself to any limitation, real or imagined.