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    The Burning Block Vol II No. 8
    The Burning Block Vol II No. 8
    The Burning Block Vol II No. 8
    Ebook55 pages49 minutes

    The Burning Block Vol II No. 8

    By Shane Eide

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    About this ebook

    In this apocalyptic issue, the nature of group identity is challenged while shown to be inescapable, gun violence is explored in its relationship to God, the political distinction between Left and Right are considered distractions from global economic and ecological disaster, and the overman is an illegitimate child to the Emersonian over-soul.

    LanguageEnglish
    PublisherShane Eide
    Release dateAug 12, 2018
    ISBN9780463829455
    The Burning Block Vol II No. 8
    Author

    Shane Eide

    Shane Eide is a part-time hermit, part-time flaneur, which means that he is either spending time on literary pursuits or taking walks and thinking about literary pursuits​. He lives in a little room walled with books and sleeps near a big desk, on which he doesn't write since all the quiet is too distracting. He usually goes someplace noisy in order to write as much about fiction as he writes fiction. He's been writing fiction since he was about 11, in which time he's written several novels that he never intends to publish and which no one will ever see, and several others that he wants to publish that he's read out loud to his gold fish. He's been writing what he supposes would be called non-fiction ever since he wrote "Shane was here," in easily erasable pencil on a desk in junior high. You can read his essays and occasional fiction at his blog, www.emergenthermit.com

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      Book preview

      The Burning Block Vol II No. 8 - Shane Eide

      THE BURNING BLOCK

      Philosophy, Metapolitics, Literature

      Vol. II - No. 8

      August 12, 2018

      EDITED

      by

      SHANE EIDE

      Copyright

      © The Burning Block Vol. II, No. 8

      Edition 1 Published by Shane Eide, August 12, 2018

      Edited by Shane Eide

      Cover design by Shane Eide

      Cover image by Kathryn Eide

      Portland Oregon

      The contents of this issue may not be republished elsewhere or redistributed by anyone but Shane Eide without permission, with the exception of brief excerpts for the sake of review, endorsement or criticism of the content herein.

      The contents of this issue are featured here with minor edits and improvements, having first appeared at EmergentHermit.com. They appeared on the following dates:

      Over-soul and Overman; August 3, 2018

      The Non-Emanationist Model of Society; July 3, 2018

      Why People Stopped Caring About Hipsters in 2015; July 5, 2018

      Peripheralism; July 1, 2018

      Clipped Utterances of Shock and Dismay; July 4, 2018

      God and Guns

      1; July 6, 2018

      2; July 6, 2018

      3; July 7, 2018

      4; July 10, 2018

      5; July 16, 2018

      Contents

      All essays written by Shane Eide

      Over-soul and Overman

      The Non-Emanationist Model of Society

      Why People Stopped Caring About Hipsters In 2015

      Peripheralism

      Clipped Utterances of Shock and Dismay

      God and Guns

      Over-soul and Overman

      Out of all of Nietzsche's ideas, the Overman is the least provocative. It would seem odd to then consider it one of his most nuanced ideas, and yet, this may just be precisely what it is; yet it is a nuance which speaks with a loud voice, announcing and protesting with equal vigor, all the while hiding that within it which is most quiet - that which most thrives on the silence of the abyss in which horrors create monsters, or where jubilation is given the breadth to accumulate to a point of the maximum possible expenditure.

      Because Nietzsche diagnoses the cause of society's sickness, his amor fati is, before anything else, a love of the future. Of course, Nietzsche remedies his crisis of impotence in the face of modern nihilism through the eternal return, in which the trauma of presence, its pillars of suffering a past which cannot forget itself ever anew, collides with a future determined and placed precisely as an overcoming by way of affirmation. Nietzsche is always dependent on the movement of becoming, not out of a fear of stasis, but rather, because stasis itself would seem to be a net result of suffering. Perhaps the question of being, picked up more thoroughly in Heidegger, is altogether dismissed in Nietzsche's work due to the very fact that Nietzsche closed himself off to the question of a true consummation of presence in being because he saw consummation only ever in the trading of past for a hopefully brighter future - and if the past was, in fact, better, the eternal return provided for him the solace that what has passed will be, in effect, the future, not once more, but infinitely.

      The Overman was a terrific remedy, a great medicine for Nietzsche. Had Zarathustra never uttered a word about him, content to go mad on his endless sojourns between the mountain and the market, he would have, perhaps, been much closer to the truth. To assign a vehicle, an object like the Overman a sense of subjectivity to thought, Nietzsche gives him a series of attributes which in no way go beyond the crisis of nihilism. He offers us a passion-play of self-evident signifiers - an experiential truth which is definite in form, a summit which is not so much a shedding of millennia of lies as their ultimate consequence; the maximum accumulation of values not for the sake of a moral system, but directed toward the agency of all coveted power in its historical manifestation. If the Overman is no longer a passive nihilist, he is no less passive in his relationship with being. Being is, for him, a mere platform by which he can orchestrate the various values which have arisen in history

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