A compilation of self-quotes,enabling a semantic and thematic clarification, of sorts.
“This is disturbing, it is redolent of other book burning practioners rather than David Hume. Hume’s scepticism emerged out of a genuine philosophic path, rather than the unthinking ‘cult-speaks’ that characterise the epoch of an exploitative ‘modernity’, of which ‘speculative realism’ seems to be the most recent, sub-cultural ‘gang’ argot. A collation of anachronies and out-of-context citations, ‘speculative realism’ attempts to contrive imaginary philosophical contentions by replaying ‘positions’ no one has seriously held for centuries.”
(“Fighting Things You Cannot See: A Quick Response” – http://visionfiction.theotechne.com/WordPress/?p=154)
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“Modernity brought in a fresh consideration of these issues, applying eminently modernist formalisms, reflexively, to the processes of modernity itself. This has obviously proved too much for those who merely chant ‘progress’ as a mantra, believing in the argot of ‘modernity’, even as it displaced the autonomies of everything contrary to its projects, to the extension of its ‘networks’, and supplied them with the booty, the sp(oil)s?, of this regimentation. But this ‘supply’ has been getting a little uncertain, recently. Time to boost the old ‘self-esteem’, the flagging spirits, let’s run the good ol’ narratives of ‘can-do’, no-nonsense reductionism again, the ones that gave us what we have, the simple ones that we can understand, the ones with heroes like Copernicus, Darwin, and Freud.”
(“Fighting Things You Cannot See: A Quick Response” – http://visionfiction.theotechne.com/WordPress/?p=170)
“It isn’t my task to explain anything within such an oneiric regime (”’Oneiric economy’”), in the argots and understandings of a regime necessarily susceptible to the distortions and closures characterising the psychopathology of its governing constitution. One can only ‘show’, as it were.”
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“BROODING ON BIGOTRY: THE USA AS A THEMED THEATRICKS OF IDENTITARIAN ROLES: V. Conclusion
Essentially, what you’re saying, is that anything that sounds like critique to you, of whatever you perceive your identity affiliations to be, is invalid mythology for which you can trot out a weak differential and demythologising critique, but it’s okay for you to indulge in pontifications about those not belonging to your perceived affiliations, in an argot dripping with false assumptions, exaggerations, and outright misrepresentations.
This is why Elif Verney-Eliot, and his Communist ‘witch-hunt’ comrades, called you ‘racist’.
You’re not actually racist, though, you’re just not objective enough to transcend whatever personal trauma you’ve experienced at the hands of black authority figures. Instead, you universalise your personal conclusions in erroneous ways. That’s down to lack of raw theoretical ability; and an astounding naivety, considering you live in New York; but not any explicit racism.”
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“Losing oneself in the Neoreactionary argot of involuted self-understanding: desperately searching for a mythological precursor: generations who can only see global politics as a computor game of imperialised objects: a networked nightmare on the sports channel. That’s entertainment!
Losing oneself in the Neoreactionary argot of involuted self-understanding: Neoreaction loses itself in a replay of fundamental nostalgias, under the banner of “reality”, attempting to deal with radical technological transformation, through ideological resources (traditional identities) long since rendered redundant by the the emerging technoscenography. The essence of Occidental Modernity is expansion. To backtrack from this ‘expansionary understanding’ is for the Occident to self-destruct ”
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Adorno was brilliant. A lot of Neoreactives seem tremendously lacking in critical acumen, to the point of insanity.
Even in your own argot:
1) If a Neoreactionary suggests rampant colonial exploitations, through corrupt and unethical tactics, were justified by a Darwinian ideology, then why should so-called “NeoLiberal” elitism (the “Cathedral”) be denied access to the same justification?
2) Wouldn’t the same Darwinian ideology, carried through, say that Neoreaction is the the most ironic form of defeat? After centuries of privilege, there is a group of disaffected hypocrites, who are unable to prevail in a world of multinational kapital whose very development they worship, but whose functioning they are now unable to withstand without whinging complaint.
3) You’ve been locked out of academic careers because of “affirmative action”? Choose a field requiring the highest IQ, which your HBD mumblings parade so incessantly.
You’re not popular because you represent a “privileged” group? Wow! That sounds like prejudice! Such bigotry is awful. You must feel terrible. How unfair! But I’m sure the alleged genetic predisposition towards high civilisation can enable a dignified tolerance.
How come we don’t hear the so called “Neoliberal elites” complain? Is it because they’re the winners of the Darwinian race? Or is it because they’re not insane?
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“English tendency towards abbreviation reflects the diminishing of personal expression in favour of the argot of socio-corporate activity, utility-speak. It is the language of the ur-user.”
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“To what degree, is the telegraphic abruptness of the Neoreactionary style (as shown regularly on ‘Outside in’), an argot of dehumanised abbreviations constituting psychotic reduction as linguistic narcotic?”
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“The rhythmics of intensification and release suggested by a “concentration of powers” is largely configured by a deprivation anxiety conditioned by history and a particular ‘evolutionary’ sequence. The notion of an ‘android’, or ‘robot’, is not new, or even a unique characteristic of Modernity. The notion of an artificial being or man goes back millennia, to ancient times. But its contemporary emphasis, and realisation, is a concomitant of larger and ‘deeper’ movements, which can, of course, be aligned in interesting and insightful ways with this or that topoi, ‘metaphysical’ or ’empirical’; but all of these ‘things’, these abbreviations, are in operation; and really, one has to be able to see that, and not ‘reduce’ it to one’s favoured argot of insularity. But this is precisely what the Occident seems unable to do. It has used division and differential classification for so long as weaponry, that it can no longer distinguish itself from its own armoury. The ‘android’ emerges, to the degree that the pretence of this distinction collapses.”