Time kills all gods.
Or such is what the graphic artist and sculptor AJ Fosik proclaims in his latest exhibit. This, however, is a fundamental confusion which plays upon the fear of “running out of time,” which, in essence, is a fear of death which is itself a fear of entropic force. Even the triumphalism inherent in such a statement – Fosik’s work is devoted to the creation of ferine idols who are representative of deities bearing no following, name or attribution, a assertion of man’s creativity expanded in the absence of organized religion and the totalizing, centralic force of Providence – is misguided. The reason why it is misguided is that if time can kill even the gods then Man, against that primal force, has not a single chance of survival (my fundamental presumption is that most people, most of the time wish to survive, which seems so obvious a truism that it requires no refutation – what man, after all, does not shrink in terror at the prospect of imminent destruction?). Yet, here, there is hope.
Time is not a god-killer.
Time is a conception and conceptions have no murderous weight without accompanying action – yet time is a lever without a hand to pull it. For the idea of time can exist only so long as there are minds to conceive of it, force-patterns that will, eventually, again, conceive of mind. Thus, given sufficient duration, even time will die. But its arrow lives yet on.
The Maw of Entropy Swallows Even Time.
Sparing any overly academic descriptions, entropy is the tendency towards ever increasing levels of disorder within closed systems. It might best be illustrated by analogy: consider a fish-tank into which is poured a ruby colored food-dye. Everyone knows what will happen before they even pour it, the dye will spread throughout the water until it is wholly uniform therein. No matter how many times you repeat this experiment, the result will always be the same (statistically speaking, a upset is theoretically possible but so infinitesimal that, for practical purposes, one might as well consider it “impossible”). This is the product of the emergent property of entropy, which, it is theorized, will eventually lead to universal thermodynamic state wherein no work will be able to be done due to a lack of free energy, that is to say, a period in time where the universe reaches maximal entropy thus causing thermodynamic equilibrium wherein all energy in uniformly distributed (just like the dye in the tank).
This state has been referred as Heat-death.
It would be total eradication.
Why it matters.
Though the previous may strike one as similar to a kind of abstraction that has little to no bearing to actual life but this would be a mistake. The notions of time and death are omnipresent, they have played a role in every single philosophy that has ever existed worth remembering. But the crucial error entailed in so much of western philosophy is placing a symptom as a cause. A excellent example is the idea that the primary problem facing the Western nations is a ever growing abundance of nihilism, it is not nihilism, as such – for Universalism, secular humanism, religious liberalism and so on, are no nihilistic regimes – no, the primary problem is that those forces which are counterpoised to the prevailing attitudes of western civilization are fundamentally entropic. That is to say, they work towards ever greater forms of chaotic disruption – the immigration crisis is a perfect example of this, everyone knows that allowing such great and divergent masses to pour into a nation in a tiny period of time can lead only to disaster but they do so anyways because their ethos’s directionality is one that is wholly predicated on further and further forms of entropy (in the case of immigration, multicultural integrationism, citizen-of-the-worldism).
Consider the end goal of the one-worlders: they see a world of one race, one nation and one creed. What, here, is the difference between the one-worlder’s view and the enthropic principal of dye-spreading in a well filled fish-tank? There isn’t any.
Radical Universalism is heat death.
The solution to this problem is to work towards a methodology of particularistic anti-entropy. All that has, classically, been defined as “the good” has been that which resists the permutations of ever increasing waves of disorder. Whether that be self-control, which is, by definition, against disorder, child birth and rearing, which is the pseudo-immortality that laughs in the face of disintegration, or the continual domination of nature, the end goal of which must be the complete and utter eradication of entropy itself.