Amerika

Posts Tagged ‘formalization’

Externalization Creates Dark Organization

Tuesday, April 25th, 2017

Western man is externalizing himself in the form of gadgets. – William S. Burroughs, Naked Lunch

Civilization is an uncertain bet. Like the oxidation that allows us to breathe, it also creates secondary effects which must be managed, such as free riders and calcification. Most societies try to manage these through external control, and this proves to be a fatal mistake, but it remains popular because it avoids questions of natural selection, namely evolution toward higher self-control.

Externalization appears tempting because it involves no change in the individual. Instead, centralized forces dictate standards and rules, and the herd equally obeys them, which provides the least friction because no person is disciplined more than any other. This allows mental convenience and attracts people to the idea.

The process of externalization occurs through proxies, or external symbolic “games,” which serve to both represent and obscure reality. Instead of doing what is right, we do what the moral code says we must. Instead of finding a place where we contribute, we measure salaries. Laws take the place of values, and gadgets and entertainment take the place of meaningful time expenditure.

Replacements for reality are comforting because they take a vastly complex target and reduce it to the comforting tangibility of numbers and rules. By making this lawless world comprehensible to our minds, they take away fears and give us direction, but it is not a positive direction — toward something — as much as a selection from what already exists.

For this reason, externalization is naturally backward-looking and navel-gazing. Without some forward purpose, humans have nothing to define their lives except personal convenience, and this removes meaning from existence and leaves individuals in a circular process of wanting more and then being unsatisfied with it. The addict finds himself lonely when the drug effects wear off.

Like other types of formalization, externalization occurs by creating a procedure for every aspect of life and limiting choice. This in turn makes people passive and dependent, since they rely on the external source for the list of options available to them. None of these choices have existential or spiritual meaning, so they become mostly interchangeable, varied only in amount of money or status.

The ugly hyper-competitive social scene common to modern society arises from this externalization. When we measure our lives in terms of gadgets and artificial targets like workplace performance, there is nothing to do but compete for those, and because they are unsatisfying, to keep competing until it exhausts us. This is a perfect method of control.

Those who compete in limited spheres such as these games fear any who do not play by the rules. This gives rise to a manic need to limit inclusion in social groups, and through them the rest of society, through those who are obedient to the basic assumptions that allow the games to exist. Such societies look for ways to exclude people, and force mass activities on the group in order to indoctrinate them.

For example, in schools in the modern West, it is considered common practice to ask students to “share” or tell to the group a personal experience. This opens up the individual to judgment by the herd, and if the individual passes that judgment, makes them feel some debt to the group. The moment of inclusion produces a squirt of dopamine in the brain and safe, happy and comfortable feelings.

In turn, the focus on inclusion and competition for acceptance creates dark organization by encouraging people to manipulate appearance, symbolism and the rules of the game in order to succeed as efficiently as possible, which means with the least amount of risk or exertion to the self.

Our pathological altruism is one form of this behavior. It is easy to very publicly give money to a charity for blind disabled retarded transgender third world orphans; doing this a few times gives the individual status points. It is harder to every day act in a moral way that encourages qualitative growth within individuals and civilization.

This shows us the appeal of virtue signaling: to signal once is more efficient and mentally more convenient than trying to make every act we do into a morally correct action. Doing the latter is a lifetime commitment that requires near-religious levels of commitment, while the former involves a few public relations events plus anarchy.

Pathological altruism is one form of dark organization. It happens when a group within an organization turns against that organization, but uses the methods of that organization to achieve its goals. This only occurs when the goals of the group are corrupted by creating a proxy instead of measuring results by reality.

This trap ensnares human civilizations time and gain. Our best intentions lead to us creating proxies, and then the tool becomes the master and those dominate us, destroying our civilization. Democracy, equality, Leftism, diversity, feminism, liberty, class warfare and freedom are just subsets of this failure that like the best euthanasia, creates a warm sensation before the infinite coldness of death.

The Necessity of Evil (In Avoiding Dark Organization)

Friday, July 15th, 2016

the_dark_side_of_life_cute_creatures_are_tastier

At times, our hearts weaken when we look at this world, for two big reasons that are so terrifying that it seems gauche to mention them.

First, there is the nature of nature as “red in tooth and claw.” Predation occurs, and often it is the sweetest and cutest bunny that gets ripped apart before our eyes by a hawk, which seems unconcerned with the question of whether its prey had a soul, a personality, or sensation. As an extension of this, we can be victims of predation or (more likely) our own error or warfare, and will be left insensate dead to be laughed at by others.

Second, there is the fact of decline itself. Everything we create will have a life cycle from birth to death, but even worse, we cannot imagine it being any different. We know ourselves how experience goes from new to mundane, and how we are constantly seeking new stimulus to avoid this cycle, so tend to have few enduring favorites.

We cannot step in the same river twice, and we cannot go home again, because the experience has changed for us internally and independent of the world. The first time one samples a delicacy, or the first time one is well and truly drunk under a midnight moon, can never be equaled. What defines them is not the external object, the delicacy or purloined case of beer, but the newness to us.

In a sense, the universe is driven by novelty as well, since repetitive events lead to entropy. As a cycle repeats, it becomes predictable, and margins loosen, introducing gradual leaks of energy and information. Over time, the leaks take over from the main, and soon all energy dissipates. This is similar to how civilizations fall, where energy is transferred from a focus on goals to the disparate desires of citizens.

As one poet wrote, “Nothing gold can stay.” Like death, this loss of intensity of experience seems to be the core of tragedy in life.

But what if these methods represented a better option to what otherwise would be logically necessary? Perhaps logic itself is inherent to existence, and as a condition of existence, the form that existence takes must be logical and not arbitrary according to its own needs. That alone is galling, since as part of existence, we want what we want to take precedence over all else, although this tendency leads to individualism which is a form of hubris, the root of all evil (if one accepts the pagan “good to the good, and bad to the bad” and not the “good to everyone” of Crowdists).

The struggle of existence in logical terms, which underlie the physical but are not discernible in appearance from it, is to avoid becoming repetitive because this is what creates the next stage in the cycle: a lack of energy created by the increasing entropy of repetition. No creature can survive by being entirely static, and no civilization can survive when it has a “system” which mandates repetition of the same ideas, even if those are merely “universal” or applied equally (be sure to genuflect to a stature of Karl Marx when you read that word) to all people.

But, then, we might ask, how do creatures in nature avoid stagnation? After all, sharks and cockroaches have been with us for hundreds of millions of years. To understand that, we must return to the wisdom of Ptolemy:

The Ptolemaic model accounted for the apparent motions of the planets in a very direct way, by assuming that each planet moved on a small sphere or circle, called an epicycle, that moved on a larger sphere or circle, called a deferent.

The importance of epicycles is that they move contrary to the dominant motion of the cycle, which keeps internal variation within that cycle, approximating motion at the level of detail instead of falling into trope with the larger motion. It is the same way with nature: species go through birth-midlife-aging cycles on the level of individual generations, but do not themselves complete the cycle to death, because in every cycle there is a contrary movement which keeps ambiguity alive as to the end result.

This is like the universe itself: to avoid entropy, it ensures that the answers are never known until they happen, which keeps an information potential of ambiguity present at all times, avoiding the repetition that accelerates entropy. If the answer is known, there is no point doing the calculation, and on an informational level — independent of time — the end-state and the starting state collapse because they are one and the same. This is how entropy accelerates.

For this reason, formalization is the enemy of survival, because it creates a dissipation of energy that leads to dark organization within a human group. Its opposite, or informal order, calculates itself on the level of detail in each epicyclic generation, and so avoids the wide margins and repetitive structures that accelerate entropy. This requires internal conflict, like anarchy plus medieval knights raging all over the place, that much as “the exception proves the rule” by the constant fighting to assert principle, re-establishes the rule.

The ancients knew that evil must exist for this reason. Evil is the exception that proves the rule, and unless allowed to gain the upper hand, serves a vital role by keeping the good in a state of constantly asserting that outlook, much as predation forces prey animals to be clearer about their own purpose. Without evil, one does not have heroes, and without heroes, the principle of heroism is lost to degeneration, a form of entropy.

And so, you may ask, why death? It is clear why there must be predation and warfare, but why is death inevitable outside of those things? The answer is that experience over time hardens the mind into conclusions, and those can then become repetitive in all but exceptional individuals, at which point it is time for a long sleep to refresh the capacity for learning. This is why the ancients possessed a complex view of death, in which most dwelt in a static state after the end, but many either ascended to heavenly realms or re-incarnated. They were bits of code that needed rebooting, having proved its utility, where those who were irrelevant (no informational utility) could simply pass into ash and dust.

Our modern morons — whatever cretin taught you in kindergarten is at the head of the list — teach us to value balance, harmony, and equilibrium by implying that those are “peaceful.” They look at a field of flowers for ten minutes and consider that nature is peaceful! In fact, they have seen effect and not cause; the cause is the endless predation, warfare, storms and chaos that rage through as epicycles and by doing so, in converse application, strengthen the deferent.

For the same reason, people should be wary of external stimulus like social media, television, socializing, and trends. These not only put people in trope, where they are all thinking and doing the same thing at the same time, but interrupt the internal process of renewal which is necessary. Our minds function best when they are mostly closed, or at least closed circuit, and we spend time studying and analyzing what we know to find new dimensions in it. This keeps our knowledge from calcifying and allows us to avoid slipping into the repetitive mental cycle of senescence.

The reason that conservatives prefer principles and flexible structures like caste, race, religion, and hierarchy to universal systems is revealed in this knowledge. In addition, we can see how our society has chosen to kill itself the way every other society kills itself: by finding the “right” method, and applying it universally, we eliminate ambiguity but accelerate entropy, hastening our rush to the end — when if we acted otherwise, we could avoid it indefinitely.

How We Know Western Education Is Dead And Rotting

Saturday, June 18th, 2016

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The most recent outrage of a dying civilization:

Mayte Lara Ibarra shot off the polarizing tweet last Friday after graduating from Crockett High School in Austin.

“Valedictorian, 4.5GPA, full tuition paid for at UT, 13 cords and medals, nice legs, oh and I’m undocumented,” she wrote.

The tweet included several graduation pictures and a few emojis: a medal, the Mexican flag, Hook ’em horns for the University of Texas, and a graduation cap.

And another:

Scott and his sister Sable had traveled about 225 yards off the boardwalk on Tuesday when he slipped and fell into the hot spring in the Norris Geyser Basin.

Scott recently graduated summa cum laude from Pacific University and was planning to begin a doctorate in psychology in the fall, according to Jackson Hole Daily.

We are awash in smart morons. These people can obey instructions, memorize facts and equations, and even apply basic logic. But for more complex questions, they are useless.

This shows the utter futility of formal education. Education doles out tasks in details, and sets the requirements for each, rewarding those who are more obedient and detail-oriented than those who possess the innate facility of analysis.

As such, our society is promoting talented fools to positions that require a single talent, which is analysis and leadership, and in the process are crushing us all under an avalanche of incompetence, stupidity and obliviousness.

Defining neoreaction as a generic

Monday, June 6th, 2016

Tyler Cowen over at Marginal Revolution offers up a critique of neoreaction that is at first baffling:

Or perhaps I should rephrase that question: what would neo-reaction be if it were presented in a more coherent analytic framework?

His point is: if we treat the term “neoreaction” like language and not a specific brand, we can see that it has two parts, “neo” (new) and “reaction.” This would imply any form of reaction that has occurred after the rise of Leftism. His list of neoreactionaries confirms this analysis:

Those who come immediately to mind are Aristotle, Hobbes, Montesquieu, Jonathan Swift, Benjamin Franklin, John Calhoun, James Fitzjames Stephens, Nietzsche, Carl Schmitt, Martin Heidegger, and Lee Kuan Yew.

In other words, as opposed to the branded movement advanced by Mencius Moldbug and others, neoreaction is just another form of reaction, when used in the generic sense. Since this generic sense is what motivated adoption of the name, Cowen’s approach is logical: understand a political movement by its ancestry.

Neoreaction might be seen by some of us as “extremist neoconservatism.” Its basic idea is that if you replace ideology with commerce, and formalize the relationship of government as a business providing freedom services to its citizens, then society will work out better than where motivation is concealed behind the double-blind of ideology, exemplified by politicians kissing babies that they will two decades later send to war. It dodges the question of restoring civilization through its pillars: race, culture, aristocracy, elitism, hierarchy, moral rectitude, responsibility and at the heart of it, consequentialism, or measuring value by results and not feelings.

If anything, this is why the alt-right will swallow up neoreaction: the alt-right thinks in terms of rebuilding civilization, where neoreaction is still caught in the individualism trap of modernity. Like other forms of rebellion/rejection based theory however, neoreaction opens a door by showing that Leftism is not “the only way” possible for us to live, as the myth of Progress tells us.

Several of Cowen’s individual points bear scrutiny from a Raging Realist™ point of view:

1. “Culturism” is in general correct, namely that some cultures are better than others. You want to make sure you are ruled by one of the better cultures. In any case, one is operating with a matrix of rule.

Culture and race are inseparable. Not only is culture genetic, but the ability to appreciate a culture varies with ability. Most people do not “get” classical European culture because they are not wired for it.

2. The historical ruling cultures for America and Western Europe — two very successful regions — have largely consisted of white men and have reflected the perspectives of white men. This rule and influence continues to work, however, because it is not based on either whiteness or maleness per se. There is a nominal openness to the current version of the system, which fosters competitive balance, yet at the end of the day it is still mostly about the perspectives of white men and one hopes this will continue. By the way, groups which “become white” in their outlooks can be allowed into the ruling circle.

This is a lot of sweaty circumnavigation around the ideas that (1) white males built something no one else could build or maintain and (2) the methods developed by Europeans are distinctive in that no one else in the world emulates them. And yet, these arise from culture, and the Western European outlook on the world, formerly called “Western civilization.”

Other groups may want to experience the benefits of this, but probably not live under it. To have self-esteem, a person must belong to a majority group that rules a land by its own cultural mores and values, and if it adopts foreign methods, it must do so slowly in order to make them its own. Diversity cannot work.

Today there is a growing coalition against the power and influence of (some) white men, designed in part to lower their status and also to redistribute their wealth. This movement may not be directed against whiteness or maleness per se (in fact some of it can be interpreted as an internal coup d’etat within the world of white men), but still it is based on a kind of puking on what made the West successful. And part and parcel of this process is an ongoing increase in immigration to further build up and cement in the new coalition. Furthermore a cult of political correctness makes it very difficult to defend the nature of the old coalition without fear of being called racist; in today’s world the actual underlying principles of that coalition cannot be articulated too explicitly. Most of all, if this war against the previous ruling coalition is not stopped, it will do us in.

Very accurate. The core to this is what he calls “an internal coup d’etat within the world of white men,” or in other words the class warfare agenda of the Revolution. Diversity exists because Western Leftists needed it in order to justify and propagate their war against hierarchy and moral standards.

4. It is necessary to deconstruct and break down the current dialogue on these issues, and to defeat the cult of political correctness, so that a) traditional rule can be restored, and/or b) a new and more successful form of that rule can be introduced and extended. Along the way, we must realize that calls for egalitarianism, or for that matter democracy, are typically a power play of one potential ruling coalition against another.

Here Cowen shines. Egalitarianism is always manipulation only; those who take it at face value are lobotomized robot-zombies. Therefore, we must desist from this path and restore traditional rule so that “a new and more successful form of that rule can be introduced and extended.” Translation: realize we took a wrong turn, go back to where we turned off, and develop that instead.

That all said, I think it is a category mistake to dismiss neo-reaction on the grounds of racism or prejudice. There exists a coherent form of the doctrine perfectly consistent with the view that different races are intrinsically equal in both capabilities and moral worth, even if such a variant tends to get pushed out by the less salubrious elements.

This is a more vague statement, but he seems to be describing nationalism: each group rules itself, and exists on its own terms, expecting every other group to act in self-interest and keeping them at arm’s length. He disguises this statement as if it were an endorsement for multiculturalism/diversity/internationalism/globalism, or all ethnic groups living together in the same nations, where borders are merely political constructs.

Overall, “What is neo-reaction?” is a masterpiece of cryptolinguistic exploration of forbidden topics. He has to tuck & cuck at the end:

On top of that, the overwhelming empirical fact is that people are far too willing to go tribal when it comes to politics. We don’t need to encourage that any further, nor am I excited by the notion of setting tribe against tribe.

The center of neoreaction, if you ask me, is “formalization”: the idea of uniting text and subtext, or public “face value” meaning and private intended meaning, so that manipulation is less possible. In our modern society, the text is egalitarianism and the subtext is seizure of power and draining the carcass of Western civilization by people who are no more than parasites, which usually coincides with merchants, lawyers, politicians and other bloodsuckers.

Per formalization, we recognize self-interest as inherent and inalienable in every individual and group. For this reason, all tribes — ethnic, sexual, cultural, religious, political, class/caste — are inherently tribalistic and acting in self-interest. The difference is that when more competent tribes act in self-interest, they beat back the less competent who normally hold us back, and all of humanity becomes more prosperous, sane and stable.

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