The Swing of the Innocents.
We are essentially witnessing how revolts of consciousness, first the "resistance" to the totalitarian integration that continues in the world and then the necessary "revolution" (a change of orientation in human becoming, rather than as a bloody redistribution of privileges), these will undoubtedly give preference to the defensive thesis, to the defense of man.
Yes, without a doubt, but also a conflict of generations, which the critics do not seem to have noticed.
Exacerbated disenchantment and the will to affirm, in the only aspect within their reach, their absolute independence with respect to the world of values they denied. Later, their need to protest against a rotten civilization took the most "constructive" form of a doctrine and a practice that entailed, after an initial anarchist stage, libertarian adherence, (which had become the number one phantom of the bourgeoisie). The judgment and noisy exclusion of rebellious members; the search for the economic, the cult of the market, the destruction of the state, etc. They have their resultant, a kind of black religion, in a somewhat heretical chapel associated with the Austrian school of economics.
We must recognize the members of the libertarian group, who did not exceed 30.15%, in a first election before the runoff, a considerable sum of energy and talents; Most of them made their way and managed to impose on the environmental culture, to a not inconsiderable extent, the forms of the style and the brand of the movement. In fact, thousands of young rebels collected and preserved something of the imperious example and personal influence of Milei and his friends. The latter's attachment to an equally brilliant past is conceived, and his desire to perpetuate it, despite the dispersion of the co-founders, with new elements. In reality, after an eclipse, the LLA group was reconstituted, composed mainly of young people in the midst of whom Milei and Villaroel played the role of glorious older brothers.
Ideology is very often complementary and compensatory rather than expressive of the truest tendencies; here the main issue is rather the conflict between the classical temperament, which tends towards economy and the concentration of means around a precise goal, and romanticism. Man pushes his destiny from one error to the opposite error, struggles endlessly against gravity and is tempted by despair. The solution of the human exception to universal laws involves two aspects, sacrifice or rebellion.
Absurd man, in the face of nature, must persevere in his "absurdity." But man's revolt, beyond sacrifice, also contains his temptation. This temptation is murder, by which man identifies himself with historical necessity and sacrifices – in his blind struggle against the reason of things embodied by the reason of State or by the legislative nature – his wayward brother, a rebel "absurd" like himself. The rebellious man must not usurp the functions of nature or history, but limit himself to the creative affirmation of solidarity: "I rebel, therefore we are." He must recognize that his revolt is not that of the absolute self, but that of human nature, and that it implies, with the intransigent purity of the means, the limitation of ends. The disposition of the other by the self, the transformation of the other into a thing or property of the Stirnerian "One", is thus rejected. Moreover, he sees in it the very root of the social world of authority and arbitrariness, insofar as it is opposed to the world of free contract. This only exists if the rebel recognizes, even in the adversary, a fraternal self.
What do I need and what means do I have to transform the world? This desire, of immense scope, can only give rise to despair or to a new and more complex alienation. It is a question of changing life, an act that starts neither from a central idea nor from objective necessity, but which has as its seat the ego, this truly individual reality, a factor unknown to Marx and Stirner, which Freud recognized as peripheral, as is essentially the nervous system in the body as a whole. Apart from this conscious activity, located at the limits of being, the transformation of the world will always be done against us; it will be the work of the species or of history, but not ours.
Between experimental reform and revolution made or dreamed of once and for all; between the effort of free culture that demands a different interpretation of the world and the effort of destruction in which its change dialectically resides; Between the precise rejection of some acts in the name of an inner imperative that establishes a "measure" and the general, but diffuse, insurrection of desire against the principle of reality, accompanied by a tacit pact with everything that calls it into question, intelligence and feeling can waver, and youth can choose by temperament. But it is to be assumed that the tradition of our country and the situation will both act in favor of the first part of the alternative.
Bitter benevolent irony and contemptuous enthusiasm clash once again. The "infamous" that had to be crushed according to the fanaticism against which he concentrated all his efforts, even more dangerous than the spirit of compromise against which they rise up, animated by revolutionary intolerance. Subjected to the totalitarian temptation of a world tailored to an ideology, but, recovering quickly, they had as their main title of glory, to oppose the humanitarian aid network and to embody the constant skepticism and generosity at the same time of our people.
The Swing of the Innocents.
We are essentially witnessing how revolts of consciousness, first the "resistance" to the totalitarian integration that continues in the world and then the necessary "revolution" (a change of orientation in human becoming, rather than as a bloody redistribution of privileges), these will undoubtedly give preference to the defensive thesis, to the defense of man.
Yes, without a doubt, but also a conflict of generations, which the critics do not seem to have noticed.
Exacerbated disenchantment and the will to affirm, in the only aspect within their reach, their absolute independence with respect to the world of values they denied. Later, their need to protest against a rotten civilization took the most "constructive" form of a doctrine and a practice that entailed, after an initial anarchist stage, libertarian adherence, (which had become the number one phantom of the bourgeoisie). The judgment and noisy exclusion of rebellious members; the search for the economic, the cult of the market, the destruction of the state, etc. They have their resultant, a kind of black religion, in a somewhat heretical chapel associated with the Austrian school of economics.
We must recognize the members of the libertarian group, who did not exceed 30.15%, in a first election before the runoff, a considerable sum of energy and talents; Most of them made their way and managed to impose on the environmental culture, to a not inconsiderable extent, the forms of the style and the brand of the movement. In fact, thousands of young rebels collected and preserved something of the imperious example and personal influence of Milei and his friends. The latter's attachment to an equally brilliant past is conceived, and his desire to perpetuate it, despite the dispersion of the co-founders, with new elements. In reality, after an eclipse, the LLA group was reconstituted, composed mainly of young people in the midst of whom Milei and Villaroel played the role of glorious older brothers.
Ideology is very often complementary and compensatory rather than expressive of the truest tendencies; here the main issue is rather the conflict between the classical temperament, which tends towards economy and the concentration of means around a precise goal, and romanticism. Man pushes his destiny from one error to the opposite error, struggles endlessly against gravity and is tempted by despair. The solution of the human exception to universal laws involves two aspects, sacrifice or rebellion.
Absurd man, in the face of nature, must persevere in his "absurdity." But man's revolt, beyond sacrifice, also contains his temptation. This temptation is murder, by which man identifies himself with historical necessity and sacrifices – in his blind struggle against the reason of things embodied by the reason of State or by the legislative nature – his wayward brother, a rebel "absurd" like himself. The rebellious man must not usurp the functions of nature or history, but limit himself to the creative affirmation of solidarity: "I rebel, therefore we are." He must recognize that his revolt is not that of the absolute self, but that of human nature, and that it implies, with the intransigent purity of the means, the limitation of ends. The disposition of the other by the self, the transformation of the other into a thing or property of the Stirnerian "One", is thus rejected. Moreover, he sees in it the very root of the social world of authority and arbitrariness, insofar as it is opposed to the world of free contract. This only exists if the rebel recognizes, even in the adversary, a fraternal self.
What do I need and what means do I have to transform the world? This desire, of immense scope, can only give rise to despair or to a new and more complex alienation. It is a question of changing life, an act that starts neither from a central idea nor from objective necessity, but which has as its seat the ego, this truly individual reality, a factor unknown to Marx and Stirner, which Freud recognized as peripheral, as is essentially the nervous system in the body as a whole. Apart from this conscious activity, located at the limits of being, the transformation of the world will always be done against us; it will be the work of the species or of history, but not ours.
Between experimental reform and revolution made or dreamed of once and for all; between the effort of free culture that demands a different interpretation of the world and the effort of destruction in which its change dialectically resides; Between the precise rejection of some acts in the name of an inner imperative that establishes a "measure" and the general, but diffuse, insurrection of desire against the principle of reality, accompanied by a tacit pact with everything that calls it into question, intelligence and feeling can waver, and youth can choose by temperament. But it is to be assumed that the tradition of our country and the situation will both act in favor of the first part of the alternative.
Bitter benevolent irony and contemptuous enthusiasm clash once again. The "infamous" that had to be crushed according to the fanaticism against which he concentrated all his efforts, even more dangerous than the spirit of compromise against which they rise up, animated by revolutionary intolerance. Subjected to the totalitarian temptation of a world tailored to an ideology, but, recovering quickly, they had as their main title of glory, to oppose the humanitarian aid network and to embody the constant skepticism and generosity at the same time of our people.
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The Swing of the Innocents. - by