The Third International after Lenin

Saturday, October 1, 2011

Philosophy of hedonism

Right-Wing Hedonism

What hedonists and postmodernists revived and kept alive in the deeply conservative and libertarian writings of Anton LaVey and the Marquis De Sade probably like about perverted, forbidden things is their hostility to the commonplace.

To Ayn Rand life is selfish, rational egoism. People who are steeped in the orthodox myths of religion naturally find their fascination in the conception of outlawed horror. Such people take the idea of “sin” seriously and of course, drink in the dark allurement.

People like myself, with a materialist view of history, see little charm in things banned by religiousity. We recognize the primitiveness of religious attitude and thus find no element of attractive devil’s dance in the wholesale violation of its morality insofar as the action does not inherently cause fun within itself outside of such “sin.”

Meanwhile, the filth and perversion to which De Sade and LaVey’s obscenely orthodox minds visit upon their own universes seems like nothing more than a profound maladjustment, no more enlightening or interesting than a bout of fever.

Now that the veil of hocus-pocus mystery has been ripped away from such carnal things by science, they are no longer sufficient distraction for the human being as a producer. We seek to produce new things outside of the carnal, which is merely a side-dish as of now. We must be obliged to hunt settings and constructions beyond the new designs for Caligula’s bedroom.

More on Right-Wing Hedonism

Postmodernists chafe against all forms of what they call “the norm” except moral equivalences. Postmodernists may rebel against this or that societal expectation, but no matter what they rebel against, they never cease to compare things that aren’t comparable and insist that everything is relative. One example is their perception of violence as being “all bad,” and thus magically a slave rebellion becomes “just as bad” as John McCain dropping bombs on Vietnamese. Oddly, this “moral equivalency” argument is one of the top weapons of the US ruling class, but the postmodernists use it nonetheless. This leads to pacifism, of course. They would make a world entirely out of things being all the same, all people having “rights” and being “equal,” even while they insist Postmodernism sometimes leads to pacifism (fascifism), but sometimes it also leads to right-wing hedonism.

The bedrock of the right-wing hedonist worldview is that people are too stiff, too shallow and too uptight to be damned properly, and perhaps if a human soul can muster some eye-catching depravity, they can be an exceptionally interesting being and leave a mark behind. Good, it announces, is easy while evil is unique. For a few particular souls, the path of debauchery and drinking deep the bitter dregs of human experience becomes as saintly as your typical crucifixion, in a different way of course. This isn’t even some sort of wallowing in degradation to pass through it like a baptism by fire, or some plucky fantasy about walking through hell in order to deepen existence. Rather, it is a seeking of one’s own ruin in order to obtain the “ultimate” carnal knowledge, indifferent to such concepts as good and evil in the first place.

Obviously it’s a mistake to believe that any sort of authority, regulation or limitation is restrictive. In fact such delusion should have died with the crass Romanticist era. Anyone who feels “oppressed” by a healthy bureaucracy in the form of an organization must be terribly insecure, or at least oversensitive. Right-wing hedonism is the chief sign of a petty-bourgeois intellectual who has overdosed on reality and is now dumb enough, hopefully temporarily, to believe that whatever breaks a norm is politically radical.

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