Particles decay, molecules disintegrate, cells die, organisms perish, species become extinct, planets are destroyed and stars burn-out, galaxies explode…until the unfathomable thirst of the entire universe collapses into darkness and ruin. Death, glorious and harsh, sprawls vast beyond all suns, sheltered by the sharp flickerlip of flame and silence, cold mother of all gods, hers is the deep surrender. If we are to resent nothing—not even nothing—it is necessary that all resistance to death cease. We are made sick by our avidity to survive, and in our sickness is the thread that leads back and nowhere, because we belong to the end of the universe. The convulsion of dying stars is our syphilitic inheritance. The name ‘Bataille’ loosely congeals a message from the dead heart of the real, and anything human is quite incidental here. Matter signals to its lost voyagers, telling them that their quest is vain, and that their homeland already lies in ashes behind them. If there is a conclusion it is zero. Silence. Words continue as something else, as something in any case, or at most; the edge of something (of all things). Yet there is nothing but chaos, even if chaos (alone) is the repressed. Unilateral difference. That is why a revolution must be a zenith of competence nucleated upon burning insanity, since anarchy and utter surrender only connect in a religion of death.
Thanocracy, anarchy are undifferentiabie at zero, and a human being without desperation escapes my comprehension. Being created in the image of God, we mean nothing to ourselves, and want only the inhuman. They are right to say that in trafficking these words I correspond to a zone of Nietzsche’s maximum detestation; vermin, disease, madness, anarchy, and religion flow through me as through their own space. Through Bataille also.
N. Land; Inconclusive communication

Currently, every human body part other than the brain and the nervous system can be replaced prosthetically. Even on the mere threshold of a full-scale cyber-age, the multiplicity of the human body seems astounding. Stephen Hawking is a good example of that multiplicity. Because he uses a voice prosthesis, his vocal presence is electronic whether you are standing next to him or on Mars. You could never be certain where his edges are.
Multiplicity is another way of not being sure where people's edges are, where their identity begins and ends.
My prostheses elevate me to a higher plane of fulfillment, or more ideal conception of myself, but they also remind me of how far I have slipped from the plane I have always occupied. They attribute to me a multiplicity that I had never planned. Prostheses blur edges even while refining capacity. Hence a prosthesis marks an intersection between two systems, two underlying networks of rhizomes, technological and organic. A prosthesis is a cyber(body)part.
R.R. Wilson; Cyber(body)parts: Prosthetic Consciousness

Kant’s critical philosophy is the most elaborate fit of panic in the history of the Earth. Its more brutish—and even more consequential—ancestor was Luther’s hysterical reaction to the disintegration of Christendom. A kind of intellectual paralysis, the basic symptom of which was a demand for rigorous and consistent austerity, was common to both. Like Luther, Kant was forced into conflict with an institution steeped in tradition with which he would have been happier to conform; if only it were strong enough to keep the barbarians at bay.
But whilst atheists (such as Hume) threatened to wash everything away, the pope spawned bastards and Christian Wolff pontificated absurdities. There was only one answer, revolt in the service of the establishment, and the revolt, once begun, was carried through with a steel dedication. What was also common to both of these reluctant rebels was the renewed vitality that they breathed into the antique institutions they engaged. Within a few years of Luther, the Jesuits, after Kant, Hegel. Catholicism and metaphysics both reborn. After all, fear is the passionate enthusiasm for the same.
N. Land; The death of sound philosophy

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Conclave (2024)

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Taste of Cherry; A. Kiarostami, 1997

Incidentally, the whole problem of the Jews exists only within national states, inasmuch as their energy and higher intelligence, their capital of spirit and will, which accumulated from generation to generation in the long school of their suffering, must predominate to a degree that awakens envy and hatred; and so, in the literature of nearly all present-day nations (and, in fact, in proportion to their renewed nationalistic behavior), there is an increase in the literary misconduct that leads the Jews to the slaughterhouse, as scapegoats for every possible public and private misfortune. As soon as it is no longer a matter of preserving nations, but rather of producing the strongest possible mixed European race, the Jew becomes as useful and desirable an ingredient as any other national quantity. Every nation, every man has disagreeable, even dangerous characteristics; it is cruel to demand that the Jew should be an exception. Those characteristics may even be especially dangerous and frightful in him, and perhaps the youthful Jew of the stock exchange is the most repugnant invention of the whole human race. Nevertheless, I would like to know how much one must excuse in the overall accounting of a people which, not without guilt on all our parts, has had the most sorrowful history of all peoples, and to whom we owe the noblest human being (Christ), the purest philosopher (Spinoza), the mightiest book, and the most effective moral code in the world. Furthermore, in the darkest medieval times, when the Asiatic cloud had settled heavily over Europe, it was the Jewish freethinkers, scholars, and doctors, who, under the harshest personal pressure, held fast to the banner of enlightenment and intellectual independence, and defended Europe against Asia; we owe to their efforts not least, that a more natural, rational, and in any event unmythical explanation of the world could finally triumph again, and that the ring of culture which now links us to the enlightenment of Greco-Roman antiquity, remained unbroken. If Christianity did everything possible to orientalize the Occident, then Judaism helped substantially to occidentalize it again and again, which, in a certain sense, is to say that it made Europe's history and task into a continuation of the Greek.
F. Nietzsche; The European man and the destruction of nations

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