The Eater of Time

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.

 

 

Dispensing With The End of History

America’s prevailing pathos in terms of the directionality of politics is one wholly obsessed with the ideals of Freedom. So much so that the phrase “muh freedom” has become nearly ubiquitous among the online far-right (and I utilize the phrase “far-right” without either praise or condemnation). Some may say that it, that is, the prevailing pathos, is “Democracy” but Democracy is only good, to the average American political thinker, because it is indelibly tied to notions of individual liberty and equalitarian empathy, shorn of that it would be as roundly condemned as Fascism. That is to say, Americans believe that (or act as if they believe that) Democracy is not itself Freedom, but rather the best vestibule in which Freedom may be found. Talk of Law & Order by old school conservatives is scorned and laughed at or considered to be underhandedly advocating for some variant or other of puerile authoritarian control. Who needs Order when one has Progression? The Progression, is of course, the belief in the End of History, the convergence of all men and ideas to a point of total transmogrification and universal cohesion. Universal governance under one system alone. Poli-eco singularity.

The idea is, perhaps, best summarized by the American political scientist, Yoshihiro Francis Fukuyama, who wrote in his 1992 book, The End of History and the Last Man:

“What we may be witnessing is not just the end of the Cold War, or the passing of a particular period of post-war history, but the end of history as such: that is, the end-point of mankind’s ideological evolution and the universalization of Western liberal democracy as the final form of human government.”

Preempting criticism of his works as being too parochial and providential, he also writes,

“The End of History was never linked to a specifically American model of social or political organization. Following Alexandre Kojève, the Russian-French philosopher who inspired my original argument, I believe that the European Union more accurately reflects what the world will look like at the end of history than the contemporary United States. The EU’s attempt to transcend sovereignty and traditional power politics by establishing a transnational rule of law is much more in line with a “post-historical” world than the Americans’ continuing belief in Godnational sovereignty, and their military.”

Here Fukayama echoes sentiments that have become extremely mainstream, that being that America believes in God, national sovereignty and The Military and that this is a problem. The problem with this perceived problem is that, unlike America’s religious impulses, national sovereignty and the military do not require belief, they are empricially verifiable. Either a nation is sovereign (has control over its borders and complete autonomy within them) or it is not. Either a nation has a military or it does not; and that military is either supported or it is not (to whatever degree). These are not questions of faith. Jacques Derrida has made some similar critiques of Fukayama and posits, rather interestingly, that the Asian-American’s End of History theory is merely a extension of perverse Christian eschatology (the theological study of the “end of things,” typified by contemplation of the end times, the rapture and The Kingdom of God, destiny of the soul, ect). Derrida goes on to say that Fukayama is merely a demagogic priest of the emerging global-liberal-capitalist hegemony and that The End of History is that order’s central driving doctrine; its gospel.

More to the heart of the matter, these sentiments are indicative of a much wider public, not merely constrained to Fukayama and other similar thinkers such as Alexandre Kojeve or Noam Chomsky. It is the idea that there could be no other option to some kind of liberal hegemony (even if they do not refer to it as such), that is both all expansive and all consuming. Why it is wrong: The idea of a post-political state of man is only possible when the friend/enemy distinction is wholly exhausted and disintegrated. Such a state could well be imagined by the Cyberpunks, some of whom posit a period of time wherein man and machine merges to form a new, semi-synthetic biological entity. For everyone else, such a state sounds more like the stuff of science fiction, which is not to say that it is, for this reason, incorrect, for much that was once fantastical is now a omnipresent reality. One thing that can be said with great authority and certitude is that so long as Man organizes himself into groups, of any kind, there will ever be differential interests possessed thereby. So long as there are differential interests there can be no overarching thede to the whole of humanity. But this is not a argument against Fukuyama, who, as expressed above, states that his conception is merely that The End of History is not to say that there will be no further human development but that Liberal Democracy is the zenith of human ordering which no other governmental methodology can or could ever contend with.

Such a proclamation is either extremely arrogant or extremely deluded. For if Liberal Democracy were the very height of human collective modality one might rightly wonder why it seems to be devouring itself, why it seems to be collapsing, why it seems to be faltering so noticeably at every turn (for liberals and progressives are correct when they say that there is something slightly fascistic about the rise of Nationalistic Populism – I merely would posit that this isn’t a inherently bad thing). If Democracy is the end of governmental history, history is a man with a gun to his head, his finger itching at the trigger.