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8:6

(In »From semiotics via memetics to the collapse of militant atheism«)

This has the consequence that syntheist ethics cannot be based on anything other than a kind of constantly variable existentialist adaptation to the irrefutably overwhelming ontic and ontological flows of existence, a pragmatist as well as spiritual subordination in relation to the expanding, mobilist enormity. For us as temporal creatures, this existentialist adaptation must take the form of amor fati, the unconditional acceptance of and love for the past as the basis for syntheist ethics. Once we have accepted the past as one long line of always equally unlikely but nevertheless real actualities in an endless ocean of never realised potentialities – just think of how many millions of sperm nature wasted in order for just one sperm to penetrate the only egg at your own genesis – we turn amor fati towards the future, a future that is open, indeterminist and full of potentialities that can all be brought to life. In this future, the utopia may be highly unlikely and yet fully possible, and this fact becomes the target of our syntheist faith. Amor fati is consummated as a truth as an act in a fixed direction towards the utopia; an act from which everything else of importance in our lives subsequently gets its ethical substance.