Lot Less

by Gale Acuff

I’ll be dead before you know it, before 

I know it anyway and maybe then 

or I mean afterward I won’t know it 

at all, ditto death, I’ll be alive some 

-how and maybe waiting for another 

life-to-come, maybe another after 

that, but all I get at church is that we’re 

all in this for the eternal life of 

it, I guess by it I mean the life we 

know now which is at least one-half of what’s 

to be and probably a lot less so 

after Sunday School today I asked my 

teacher What if we die and there’s nothing 

hereafter but she just smiled and said Pray.

 

Mr. Acuff’s work has appeared in Ascent, Chiron Review, Pennsylvania Literary Journal, Poem, Adirondack Review, Maryland Poetry Review, Florida Review, Slant, Nebo, Arkansas Review, South Dakota Review, and many other journals. He has authored three books of poetry, all from BrickHouse Press: Buffalo NickelThe Weight of the World, and The Story of My Lives.

Logos Circular 5/19/2017

The Logos Club here presents a brief list of links to some of this weeks most enlightening, amusing and incisive pieces of writing from all across the web.

First up is

How To Make It As A Left-Wing Polemicist

which comes to us from the talented Hubert Collins of Social Matter. The piece is a ironic, caustic how-to list of dos and don’ts for how to become successful as a communist in contemporary Wiemerica. Mr. Collins amusingly notes,

E. Don’t stake out a firm position on immigration policy. While conservatives who oppose immigration are racists, identitarians who favor open borders don’t understand how that depresses wages. Never note both of these things at once–do so separately to hide your uncertainty about what to do about it.

Though one criticism we had of the piece was that he also writes,

F. Do be opaque. Use lots of jargon and obscure references to ensure newcomers won’t be able to just dive in. Throw around lots of words and phrases from grad school like: hegemony, false consciousness, late capitalism, conjuncture, etc.

NRx does precisely this (with good reason) and I’ve not heard much of an outcry about it. Though we here at the Logos are not mind-readers one might perhaps venture to guess that his point of contention was due to the fact that the socialist/post-modernist critic of the left has no precise demographic in mind whilst building his eldritch lexicon and merely does so for affectation and spectacle rather than effective communication.

At any rate it is a highly recommended piece and one that incisively dismantles much of the anti-dem Leftist project.

Next up is

A Quick History of the Russia Conspiracy Hysteria

from the insightful individuals over at EvolutionistX which chronologically details some of the origins of the resurgence of McCarthyite, Russian paranoia within the United States. Brief, but insightful, especially to those who may not follow politics with any regularity. Anon notes,

Russia is bad because they oppose US efforts to install Islamic fundamentalist governments in the Middle East, because they oppose gay marriage, and because taking Crimea is basically the same as Hitler’s invasion of Poland.

Russia is full of hackers. Assange is a Russian agent since he publishes information leaked from the US. Trump is a Russian agent since he opposes war with Russia.

Well… that’s neocon reasoning for you.

STEEL-cameralism v Steel anarchism.

Last up is easily the strangest but most unique entry in the list, Steel-Carmelism vs. Steel-anachism from Imperial Energy, a very interesting site dedicated to historically rigorous political theory (namely, Steel-carmelism). As one might assume from the title, the monograph deals primarily with the similarities and differences between Steel-carmelism and Steel-anarchism to determine which holds more future promise. Sites such as IE are exceptionally valuable as they offer a positive vision rather than merely negative critique (invaluable though it is) like the vast bulk of dissident/reactionary political/philosophical websites one is likely to encounter. Here IE critiques neoreactionary statecraft whilst simultaneously remarking upon the division of powers.

Divided power results in a weak, insecure, central power. This power will, nevertheless, immediately begin to centralise and consolidate its power by subverting, destroying and or absorbing all the other centres of power which prevent it from carrying out its four “feeding” functions. The paradoxical conclusion that neoreactionaries posit, however, is to remove as many barriers as possible for the state to achieve its functions – to have its “feed.”

For its sprawling incisiveness, Logos acknowledges Steel-carmelism vs. Steel-anarchism as its most highly recommended of the week.

Towards an Art of Purpose

[Originally published via WCR]

I have often heard it said, when in a position of judgmental argumentation, “Who are you to judge, who are you to say what is good or bad!” The answer, so starkly white-hot in the mind as to burn through its cranial cage, is always the same, “The only one present.” This truism can be applied to nearly everything but I find it is, in my experience, most often brought to bear on art.

AA78 by Zdzislaw Beksinski 1978
Beksinski’s “AA78”

“Art,” a new word really needs to be invented to encapsulate what that mighty triumvirate of letters used to signify. Those letters which gave the world the Sistine Chapel,  Bernini’s soul-searing statuary, Beksinski’s hellish paintings, explorations of the evils of Man, the mad-dash glory of Italian Futurism and the harrowing, primal writings of McCarthy. But they have also given birth to the likes of the alcoholic smatterings of Pollock, the idiocy of Andy “Art is anything you can get away with” Warhol as well as Marcel Duchamp and his foppishly signed toilet seat — the new paradigm of the avantgarde. Warhol is also often quoted as saying, “I think everybody should like everybody,” as well as the patently untrue  “Making money is art, working is art, good business is art.” One might therefore assume that brushing one’s teeth and defecating were art as well. By such definitions; why not? What is not? What is?

Worse than these statements shallowness and patent falsehood is their grotesque distortion of the classical usage of the word. Art as a definition has been totally and utterly erased by postmodernism, rendered into amorphous mush. It now means, “Something I can do that is useless — or nearly so.” It’s a literal manifestation of Oscar Wilde’s “All art is quite useless.” Meaning of course that the externalization of an artists ideas or concept is enough — form, function, derivation of spiritual sustenance all goes out the window. What it is matters less here than that it is. The root of the Conceptual Art School. Something like, “I art, therefore it’s good… well, good enough.” It should really be a crime for a mind so large to think so very, very small.

This aforementioned postmodernist tendency in art would not bear so much discussion if it did not also entail the outright destruction of those schools of thought which sought a purpose in their creations — those schools that wished to utilize art as a temple, a internal refuge and source of meditation, a teaching tool, a pathway to political critique and a weapon to combat the moral evils of the day. Art which now speaks to the essence of man’s soul is all too often seen as “stuffy,” or, “snobbish.” Those artists who demand some collective standard, objective or subjective, by which to judge a work of art are told they need to think “outside the box.” But how can this be done when there is no longer a box at all?  The new standard is “For it’s own sake” — no longer do works of art even serve their creators. Those who have gone to art college know what I mean — ask the question, what’s your work about, all too often the reply from the student will be, “I don’t know.” As with the Dadaists, irrationality, chaos and irreverence are championed. Unlike with Dada, the Postmodernists do not utilize these characteristics in the purpose of some higher goal but simply because they are antithetical to what has come before. The classical past is anathema and the new reigns — not because it is good but because it is new. This is just as foolish as romanticizing the events of the past because they happened long ago. The time is now and to the postmodernists, it must never be then.

When faced with such overwhelming, neigh omnipresent, vacuousness one should not fall into the all too easy trap of defeatism. One should not throw up one’s hand and say, “Art is dead.” What to do then? Bring back the manifesto! So seemingly quaint; the word itself rings like a antiquated bell — but why? Atomization (the deplorable case of the death of the author, the birth of the reader). Bring back the tradition of artistic “School of Thought” of “The Movement.” Ruthlessly (and subtly) deride relentless-Escapism and the deconstruction of aesthetic standards at every conceivable turn. Bring back elitism! When you wish to have your car fixed one would be mad to think of the mechanic “who is he to fix my car!” No — one calls around and chooses the best mechanic for the job, the one whose skills (and price tag) outshine the others. So too does this hold in every conceivable area of one’s life where skill and intelligence plays a part so why a different standard for art? Most importantly, bring back a bloody definition! Cleave to it and defend it, whatever it may happen to be.

That definition shall no longer include the tawdry rebel-without-a-cause nor the bystander nor the attention-seeker. That definition will lend legitimacy to those individuals who cast their souls out into the wide ambit of the world like blinding spears. A manifestation of principal. Those individuals whose work sings songs of violence and death, of fertility and re-birth. Of internal empire and external community. Of Reason as Emotion’s master. Of the transcendental, the numinous — the supra-rational.  This new school of thought must be cogent, organized and consistently, doggedly external, its body of works pouring out into the world with all the force and speed of some thundering pack of draft-horses. In short, I advocate for the death of the reader and the re-birth of the author.