Archives for posts with tag: Friedrich Nietzsche

To understand postmodernism, one must first have a basic understanding of modernism. Luckily, modernism is far less complex than postmodernism, which hopefully makes understanding postmodernism easier as well. Modernism is a paradigm that says that we’ve figured everything out, science has won, our current institutions never need to change again, and any form of progress will only be the refinement of things that we currently have got going for us right now. It’s the paradigm of Fukuyama’s “End of History.” There’s no point in talking about things anymore; this is it.

Postmodernism is the reply to that which says, “Wellllllll….. I mean…. really? Literally everyone in the past has said that their way of thinking is irrefutably true, but you’re super sure that you’ve got it this time?”

This of course is completely reasonable. Modernists give primacy to science; science is about the refutation of existing theories (except apparently when it comes to the primacy of science and other modernist principles which can never possibly be refuted), so why is there such blowback against attempts to refute existing theories? Postmodernism is applying rational skepticism to firmly entrenched ideas and values. This is usually done by looking at an idea that is taken for granted as true, analyzing its history, and then pointing out flaws that have been imbued in that idea since its inception. Postmodernists usually leave it up to us to decide what to do with their criticism, but it’s generally assumed that a revaluation of that idea is the implied minimum.

For a couple of examples, capitalism is an economic system founded in colonialism and slavery. Tracing its history to today, one can see threads of that continuing in the exploitation of third world countries for first world profits. Postmodernism stops there. It has never been big on solutions, just pointing out the problems. I’ve also outlined the general thesis of Foucault’s evolution of punishment here. This blog is essentially a postmodern analysis of contemporary justice. Basically if you’re criticizing something by looking at how its history has shaped its current incarnation, you’re doing postmodernism. Nietzsche was actually one of the first postmodernists. In The Genealogy of Morals, he takes the firmly established Christian way of life, and then deconstructs it as the “slave morality” response to the Roman “master morality”, thus leading to the insipidness of his time. The difference I guess is that Nietzsche offered a solution.

Here’s the thing: nobody likes postmodernists. Which is weird because skepticism has been around for a looonnnng time. Postmodernists are attacked for not liking science and reason; David Hume posited that causality is unknowable; Renee Descartes suggested that mathematical truths could be the deception of an evil demon, and thus could not be held self-evident; Sextus Empiricus, one of the most famous Greek skeptics, provided proofs both for and against the gods; Socrates denied traditional piety, values, language, epistemology, justice… so many things. Much like Socrates, postmodernists get a lot of grief because they attack the paradigm of those in power. They are the gadflies of modernity.

If you watch any video on postmodernism, you’ll probably see somewhere in the comments advice from helpful Youtubers to check out Jordan Peterson, because he knows about postmodernism, and he says it’s bad. Let’s look at some of his criticisms:

It’s an attack on rationality/empiricism/science: That’s one way of framing it, sure, but that isn’t unprecedented even in the most enlightened of circles, and it’s not actually the case. Postmodernism appreciates other ways of knowing, rather than baldly accepting the deification of reason. Maybe beauty has some truth worth knowing, or empathy might reveal something about the universe. Ask yourself, “How can I prove that reason is the ultimate way of knowing?” You can answer either with reason, which would lead to an infinite regress (proving reason with reason would require further reason to prove the second reason), or with some other way of knowing, which shows the value of an alternative. It’s not that science is wrong or bad, it’s that it’s not alone.

It suggests multiple viewpoints, which means there can be no true viewpoint. The only reason we have an agreed upon viewpoint is because it belongs to those in power: Well, yeah. Read a book. History belongs to the victors, right? Those with the most power are going to organize things so that they keep winning. It doesn’t take a rocket scientist to figure that out. Everyone knows politicians are corrupt because they do everything to keep their power, but nobody can make the leap to other facets of our society functioning on the same premise? Please.

Next would be the relativism implied in the criticism: the difficulty we have with truth does not mean that there cannot be a best viewpoint, and deciding which is best is a lot more complicated than accepting the current system simply because that’s the way it has always been. Perhaps with a postmodern lens, we can better understand which viewpoint has the greatest benefit.

There is no individual in postmodernism, just identity. It splits people into an oppressor and oppressed class: Again, yes. Economists and statisticians split people into identifiable variables all the time. It makes measuring trends easier. It’s a way of analyzing social phenomena. If one group is lumped together into an oppressor class, that’s because historically that group has tended to behave in that pattern and now benefits from that history, even if you don’t accept that that practice continues today. It’s not complicated.

Postmodernists are all Marxists. They don’t engage in dialogue. They want to destroy everything: To sum up, postmodernism corrupts the youth. Peterson is famous for wanting to shut down university courses that he believes perpetuate postmodern ideas and “cultural Marxism.” This is the exact charge the Athenians levied against Socrates. There is a lot of propaganda against postmodernists by those who stand to lose under their dissecting eye. Peterson is a buffoon.

There are some valid criticisms of postmodernism, even in this blog. You may have noticed I repeatedly pointed out that it doesn’t offer solutions. Beyond this, it denies any Grand Narrative, which in theory could be used to unify people even if today they are mostly used for jingoist purposes. When people call postmodernism a philosophy I usually cringe because I see it more as sociology rather than philosophy. A postmodernist is more likely to criticize bourgeois philosophy than participate within it, and fair enough.

The true skeptic holds that every belief must be questioned, including the belief that every belief must be questioned. Postmodernism is not beyond criticism, and nobody says it should be. It’s just that too much of its criticism has been coming from people who lump it in with “Cultural Marxism“, and those people are just so, so dumb and are ruining things for everyone. I just want to go back to writing about how empathy isn’t real and the Marxist implications of Facebook, but NOOOOooooo! I have to write out entire blogs explaining why alt-right talking points are wrong.

Post-script: In that Jordan Peterson video, he says that he read Foucault’s Madness and Civilization, and then says that its theme is that the presentation of mental illness is shaped by the conditions of its surrounding environment. That’s… not what the book is about at all. The book is about showing how mental illness is framed in moral terms, as a manifestation of an unreason contrasting the social norms of its environment. Kind of like how being transgender is seen as morally deviant because it flies in the face of the traditional understandings of gender. It’s actually exactly like that. Peterson either never actually read the book and is posturing (so smugly) to seem smart to his followers, or he’s just really, really dumb and didn’t pick up what Foucault wrote out explicitly like, a bunch of times throughout the book. It really seems to me that Jordan Peterson learned about postmodernism from a Jordan Peterson video, and didn’t investigate further because whatever, he gets to be famous for being the stupid man’s smart person.

Despite the Dawkinsian rise of the New Atheists, true religious rejection in contemporary society is actually fairly low. Not literally believing that two of every animal could fit on a wooden ship, or that a man could survive inside of a whale is not new, and theologians have been discussing the purpose of religious allegory since religion has been around. It is a discussion that takes place within religion, not outside of it. Beyond this theological non-argument “against” God, there are asinine claims like religion could never contribute anything like the iPhone, as if that is the purpose of religion, or even something worth striving for at all. These are not rejections of religion; these are a waste of time.

I want to talk about true rejection. Friedrich Nietzsche deconstructed the entire Christian faith and found it abhorrent. Nietzsche wasn’t rejecting God qua God, he was rejecting an entire social order that a belief in God entailed. “God is dead” was the death of Christian morals, beliefs, social norms, and institutions, and that void where God-as-institution used to be is what Nietzsche set out to fill. Nietzsche sought to take the power that resided in God and install it into man (yes, man, Nietzsche is quite famous for his misogyny). Not just any man, as Nietzsche believed that the pussification of Europe had created the 19th century equivalent of the cuck (soyboy? I think I’m falling behind in my alt-right slang…), but a future man who would rise above the beta herd: the Übermensch.

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The Alphamensch

A slightly earlier contemporary of Nietzsche, who rejected religion with just as much enthusiasm, was Mikhail Bakunin. However, rather than a Promethean heist of power from God, Bakunin saw the religious subservience to God mirrored in subservience to the state, and, recognizing the oppression in both, rejected the notion of power entirely. Not necessarily authority, as he says that when it comes to matters of the railway, for instance, he defers to the engineer, but he would never allow the engineer power over himself. Bakunin saw the same problems as Luther, but rather than try to rectify the problem with more God, he wanted to pull it out by the root.

If someone follows the rules without question because they perceive some degree of moral infallibility in their authors, whether they are the secular laws of the state, traditional social mores, or the divine scriptures of revelation, then they possess religious fervor essentially indistinguishable from any other fundamentalists. Atheism means questioning the face of religion regardless of the mask it wears. Given how religion was founded in power (power over morals, the family model, social hierarchy, sexuality, and so on), if we reject religion, that power has to go somewhere, and allowing it to disperse throughout other institutions is just infusing religion into other aspects of our lives; rejecting it becomes absurd hypocrisy.

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I’m against gay marriage. Not for religious reasons, I just think the institution of marriage is sacred. I am basing this on literally nothing.

Nietzsche’s vision is Hobbesian in nature. He believed enemies were more important than friends, and a friend that wouldn’t stab you in the back wasn’t worth having at all. The continuous warfare between “friends” was supposed to keep the Übermensch in top form, I guess until he slips up and takes a blade between the vertebrae. The lives of others are supposed to only be seen as instrumental to the Übermensch’s goals, since the only thing worth having is power, and we should all live, constantly striving for more. Like with Hobbes, it seems the only way there could be any form of social cohesion is if the most Über of all the mensches can seize power, might making right, and use his totalitarian control to ruthlessly enforce his will until one of his “friends” overthrows him in a vicious coup. This libertarian wet dream (minus the social cohesion) is one possible direction we could follow if we decide to take God’s power and make it our living goal.

Luckily there are alternatives. What would abolishing power look like? Bakunin’s vision had societies organizing their institutions democratically. Industry would be managed by its employees. There would be no state government because Bakunin believed that we could collectively run our own affairs without overarching regulations so long as everyone had an equal say. Bakunin’s methods for achieving this utopia may be even more violent than anything Nietzsche might conceive, but the vision itself for a world without God is certainly much more palatable.

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Communism ≠ Anarchism, but this image is just amazing.

Regardless of your approach, be it Nietzschean or Anarchistic, rejecting God requires recognizing the multifaceted power that historically has belonged to God. Institutions that rely on power require justification for that power; without God, scrutiny becomes a social necessity, lest we fall into hypocritical dogmatism.

What does it mean to be an atheist? Many people conflate atheism with scientism, the unabashed fellatio of scientific idealism. The universe is provably more ancient than 6000 years old, therefore God does not exist. Beyond scientism, atheism is often confused with Western-centrism. Women wearing head coverings are being oppressed, therefore God does not exist. However, being an atheist isn’t simply being a contrarian who establishes their beliefs solely as oppositional to religious and cultural dogma, it is its own unique belief set. And I do mean a full set of beliefs because true atheism requires more than just a belief in the lack of a God or gods.

Friedrich Nietzsche, as I’m sure everyone knows, is the guy who said that God is dead. Unfortunately, this has become a meaningless phrase to be scribbled on the inside of a bathroom stall, typically followed by the equally useless retort, “Nietzsche is dead – God.” Taken out of context, the quotation just seems like a badass way of saying there is no God, but the ‘death’ motif is not used simply because Nietzsche is metal as fuck. It is very deliberate. Let’s look at the full context, from the book The Gay Science:

THE MADMAN—-Have you not heard of that madman who lit a lantern in the bright morning hours, ran to the market place, and cried incessantly: “I seek God! I seek God!”—As many of those who did not believe in God were standing around just then, he provoked much laughter. Has he got lost? asked one. Did he lose his way like a child? asked another. Or is he hiding? Is he afraid of us? Has he gone on a voyage? emigrated?—Thus they yelled and laughed

The madman jumped into their midst and pierced them with his eyes. “Whither is God?” he cried; “I will tell you. We have killed him—you and I. All of us are his murderers. But how did we do this? How could we drink up the sea? Who gave us the sponge to wipe away the entire horizon? What were we doing when we unchained this earth from its sun? Whither is it moving now? Whither are we moving? Away from all suns? Are we not plunging continually? Backward, sideward, forward, in all directions? Is there still any up or down? Are we not straying, as through an infinite nothing? Do we not feel the breath of empty space? Has it not become colder? Is not night continually closing in on us? Do we not need to light lanterns in the morning? Do we hear nothing as yet of the noise of the gravediggers who are burying God? Do we smell nothing as yet of the divine decomposition? Gods, too, decompose. God is dead. God remains dead. And we have killed him.

“How shall we comfort ourselves, the murderers of all murderers? What was holiest and mightiest of all that the world has yet owned has bled to death under our knives: who will wipe this blood off us? What water is there for us to clean ourselves? What festivals of atonement, what sacred games shall we have to invent? Is not the greatness of this deed too great for us? Must we ourselves not become gods simply to appear worthy of it? There has never been a greater deed; and whoever is born after us—for the sake of this deed he will belong to a higher history than all history hitherto.”

Here the madman fell silent and looked again at his listeners; and they, too, were silent and stared at him in astonishment. At last he threw his lantern on the ground, and it broke into pieces and went out. “I have come too early,” he said then; “my time is not yet. This tremendous event is still on its way, still wandering; it has not yet reached the ears of men. Lightning and thunder require time; the light of the stars requires time; deeds, though done, still require time to be seen and heard. This deed is still more distant from them than most distant stars—and yet they have done it themselves.

It has been related further that on the same day the madman forced his way into several churches and there struck up his requiem aeternam deo. Led out and called to account, he is said always to have replied nothing but: “What after all are these churches now if they are not the tombs and sepulchers of God?”

“God is dead” is not a celebration, nor even is it an exclamation of God’s ultimate non-being. Consider the Thomas theorem – If men define situations as real, they are real in their consequences. God most certainly exists since people do define Him as real, and through that definition, His presence has material consequences on humanity unconditional to whether or not He is objectively ‘real.‘ God had been the foundation of Western civilization for centuries, and arguably still is, and therefore His non-existence is not a simple void to be filled by smug self-righteousness as shown by the townspeople in this parable (and in many atheists today, even); it is the destabilization of our entire world, plunging us into darkness. The prime basis for morality, purpose, hope, identity, and even society itself, the measurable ‘consequences’ of God, are no longer relevant; this is not some triviality to be approached with condescending mirth. This is a dirge.

Without God, our morality is flummoxed by David Hume’s Is/Ought problem. We cannot look at a state in the world and derive a moral obligation from it without first imposing a human value. For example, economic inequality is a thing that exists. Any ethical action must first be based on a value statement: equality is good, therefore measures must be put in place to redistribute the wealth, or competition is good, therefore there must be losers, therefore inequality is not inherently bad so long as competition is allowed to flourish. If there is a disagreement, it is entirely possible that no middle ground could ever be reached because each party may be working from entirely different foundational premises. If there is no objective measure of value, such as through God, then subjectivity infects moral decision making and clouds the process.

Nietzsche’s solution can be summed up quite succinctly in his own words, “Must we ourselves not become gods simply to appear worthy of it?” This is in reference to Nietzsche’s problematic Übermensch: the being who has ascended their own humanity to become something greater. We Übermensch create our own values and disregard other opinions because we’re super great and other people are only ever means to our own ends. While certainly a solution to the problem of a now deceased diety, the sociopathy and narcissism of the Übermensch makes it less than appealing in a broad application.

There are, of course, other solutions. I have already written out my perspective on secular morality, as well as on finding meaning, so I won’t bother going over those again. For our identity, we must consider Jean-Paul Sartre’s theory, existence before essence. If our essence (the you-ness that defines you) precedes our existence, for example if we are made for a divine purpose, or we are built in such a way that we are driven in a particular direction (eg. toward God/goodness), then we as individuals can never define ourselves as we are limited by an essence predetermined by outside forces. If existence precedes essence however, then we can fully define ourselves based on our conscious choices and freedom. We must endure the responsibility of building ourselves, which is no small task to bear.

This is why agnosticism cannot work. If there is no God, then answers to these questions must be found through secular means, and if there is a God or gods, then the answers would be provided there. Agnostics, those who sit on the fence between these two positions, cannot offer any solution because there is no solid foundation of faith upon which it can be built. Descartes was only able to overcome his doubt to build the infrastructure of his philosophy when he realized there was an all-powerful God whom he knew would never deceive him. How can you build an identity if you are ambivalent as to whether your purpose has been predetermined by some divine force (God, fate, etc.) or not? If there is a God or gods, then presumably their impact on the universe ought to be acknowledged, and answers would need to be derived from within that paradigm. Even Nietzsche, despite his often harsh criticism of religions, admired that they at least offered answers, even if those answers were now obsolete.

New Atheism, as proselytized by the likes of Richard Dawkins and company, is partially responsible for this diversion away from building identity, hope, meaning, etc. toward an atheism that mostly insults the intelligence of religious individuals, possibly as a continuation of the post-modernist trend to deconstruct ideologies rather than create solutions. Really though, people have been complaining about the inconsistencies and implausibilities in religion since Xenophanes 2500 years ago. Criticizing religion based on reason achieves little because what separates religion from atheism isn’t the illogical myths, it’s the promulgation of answers to these existential questions that atheists must answer for themselves if they wish to maintain coherence in their godless world view.

Post-script: Yes, atheism is a faith. Consider our senses, and how terrible they all are. Our eyesight is poor, our hearing is garbage; none of them are remotely close to being the best in the animal kingdom. We rely on our massive brains to distinguish ourselves from an otherwise entirely mediocre body. However, it is incredibly naive to think that our brains are perfect considering how sub-par the rest of us is. To think that we even have the capacity to have full, universal understanding is beyond egotistical. More likely is we don’t. If we consider that there must be something that exists beyond our cognizable capacity, as there quite reasonably may be, then to claim complete atheism requires just as much faith as there does to claim that there is a God that exists within that realm. You might reasonably claim that because this realm by definition exists outside our capacity to understand it, we could never coherently speak about it, and you’re right. That’s where faith comes in.