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11:36

(In »Syntheism as a radicalisation of atheism – and its dialectical dissolution«)

Love and mysticism in the infinite now constitute the very nucleus of the ethics of survival. Here, an alternative to all forms of moralism based on the preconceived state of things appears. That valuations that are loosely founded in the state of things being able to motivate a kind of “the future should be more of the same as now” as an ethical beacon, is not something that has any logical robustness. That nature appears to act in a certain way in a certain given situation of course does not mean that Man must have nature’s mechanisms as an ethical beacon. While amor fati is a dutiful love to the closed past, the imperative does not include the open future; rather, it implies a contradictory encouragement to break with everything that has been, that is, to expand rather than minimise the spatio-temporal multiplicity, as the arch-Nietzschean Gilles Deleuze would express the matter. Thus to act ethically is at least as often about violating nature, participating in and driving the cultural and civilisational process, as it is about following it. Nature is not any kind of Abrahamic god and neither is truth an ethical guiding principle.