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14202134 No.14202134 [Reply] [Original]

>names the dialectic for the nihilism it is
>dies before he forms a tool to replace it and were still picking up the pieces

Why did he curse us

>> No.14203009
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14203009

>>14202134
It is all written in Zarathustra.

>> No.14204444

>>14203009
yeah this

>> No.14204452
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14204452

Deleuze has given us our tools.

>> No.14204459

>>14202134
Forming the tool is literally Nietzcheanism in a nutshell. Also, forming the tool would be *active nihilism*. Don't categorize all of nihilism as what passive nihilism is.

>> No.14204468

>>14204459
Neech despised nihilism and wanted to overcome it.

>> No.14204480
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14204480

>>14204459
>>14204468
Oh fuck nvr mind I get it

>> No.14204490

>>14204468
Unbelievably wrong. He hated passive nihilism, ie. life denial. Passive nihilism is succumbing, active nihilism is overcoming. The Ubermensch uses nihilism as a tool to smash all the old values to create new ones.

>> No.14204523

>>14204452
What is that shit about? I saw it in the bloomer chart

>> No.14204531

>>14204490
Yeah boomer I said I get it

>> No.14204593
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14204593

>>14204452
<3
Whitehead added to The Project as well, along with many, many others. Now these tools are coming together, sharpening themselves, inspiring new ones, and putting themselves into action, giving birth to the future.
https://www.youtube.com/watch?v=lmwXkJV_B-w

>> No.14205525
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14205525

>>14202134
>2019
>No philosophers of the future have emerged to destroy the ascetic ideal once and for all
>tfw

>> No.14205677

>>14205525
They have, you just haven't found them yet.

>> No.14205700

>>14204523
It''s about an entirely new mode of thinking and organizing information, the rhizome.

>> No.14205803

>>14205525
You can't destroy the ascetic ideal, because like every other philosophy it's just an instinct found in some people, that has been expanded into a system of ideas. To destroy asceticism, you'd have to make sure that no more ascetics are born.

>> No.14205821

>>14205700
It isn't a new mode, but is ancient. Deleuze's role along with those of others is to clarify and advance this rhythm of discovery.

>> No.14205867

>>14205821
Ancient? Curious, who are you thinking of?

>> No.14205996
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14205996

>>14205867
The concept of yin and yang from Chinese philosophy is one (very outdated) interpretation of the co-creative dynamic I see as underlying process thought, which has its mathematical expression in calculus as integration and differentiation being inverse operations of the same process, and correspond to being and becoming. This dynamic is *embodied* in all processes, and has its foundations in our perception of change itself.

Here's a link between Bergson, Whitehead, and calculus: https://www.religion-online.org/article/influence-as-confluence-bergson-and-whitehead/

>for Bergson, calculus is more than just a handy metaphor or analogy, but rather, he indeed aimed at framing an approach to the organicist world hypothesis that employs the calculus as its actual method of discovery (i.e., differentiation) and explanation (i.e., integration), and that every discovery is the inverse of an explanation and every explanation the derivative of a discovery.

This is a great introduction that describes the basics of this dynamic in Whitehead's Process and Reality: https://imgur.com/a/ZtLDYJT

"Where Mathematics Comes From: How the Embodied Mind Brings Mathematics into Being" is a physicalist and anti-Platonic model of mathematics: https://en.wikipedia.org/wiki/Where_Mathematics_Comes_From

>Much of WMCF deals with the important concepts of infinity and of limit processes, seeking to explain how finite humans living in a finite world could ultimately conceive of the actual infinite. Thus much of WMCF is, in effect, a study of the epistemological foundations of the calculus. Lakoff and Núñez conclude that while the potential infinite is not metaphorical, the actual infinite is. Moreover, they deem all manifestations of actual infinity to be instances of what they call the "Basic Metaphor of Infinity", as represented by the ever-increasing sequence 1, 2, 3, ...

To bring it back to Deleuze and Nietzsche, Difference and Repetition is literally all about this, and explicitly connects difference to calculus differentiation:

>Deleuze proposes (citing Leibniz) that difference is better understood through the use of dx, the differential. A derivative, dy/dx, determines the structure of a curve while nonetheless existing just outside the curve itself; that is, by describing a virtual tangent. Deleuze argues that difference should fundamentally be the object of affirmation and not negation. As per Nietzsche, negation becomes secondary and epiphenomenal in relation to this primary force.