The goal of a mass telecommunication culture is psychoanalysis in reverse. It’s that the little, last remaining parts of that garrison become unconscious. It’s precisely to reverse that process of enlightenment. Mass culture is enlightenment in reverse gear. Precisely to wipe out that last little garrison of autonomy. It is a constant assault upon it.
That was why the last time I was out here, I approached it from this religious angle of Kierkegaard’s, and characterised the assault as one that caused despair. Where despair was not a mood, but a structure that belongs to a captured garrison. Not an accidental feature of a captured garrison, but part of it. A structure of it. Fundamental to it.
…but in a culture so overloaded, where we already suspect – if we don’t know – that it’s goal is psychoanalysis in reverse: to make the parts of us that think into ones that don’t; just react, follow, or replicate.
One thing that we can do, is tune out. So, many of us do that in one form or another. We take the culture and simply try to tune out as much as we can. But there is a flaw in the strategy. And that’s that no culture ever was so pervasive. Even this word [culture] may be bothering you. There was a time when culture meant going to things created by us folks, as opposed to nature. Where is nature now?
Transcript: In this lecture I’d like to discuss Nietzsche as artist, and also – I don’t know if it’s on what we might call the course syllabus, but – Nietzsche and his political uses, and the two are deeply interconnected. I have said that I don’t want to treat Nietzsche as a mere literary figure, and when I say “Nietzsche as Artist”, I have in mind this strong project of self creation, which is to make one’s own life a work of art. A very difficult thing is to sculpt oneself; it’s much easier to sculpt in stone than to sculpt in that invisible mysterious material of the self. View Full Article »
Transcript: A brief recap of the whole journey we have taken here. We tried to as it were retrace, sort of, the history of the accounts of human values given in the Western philosophical tradition. That account seemed to dead end with some rather ordinary philosophical problems. In other words, we found out that most of our accounts wouldn’t work too well, until we got to Hegel’s account, which reminded us that human values and moral and ethical problems come up in historical circumstances, which then forced us to investigate society and history, which opened up immense topics that we have only been able to say suggestive things about. View Full Article »