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Abolishing Freedom: A Plea for a Contemporary Use of Fatalism - Frank Ruda
By depending on fortune we hypostatize a future that takes over the present. Desire takes over our thoughts, which now solely focus on the future. This, in turn, eliminates the present of thought (and of free will). This way we always already live in our future and abolish our present. In more precise terms, we can claim that even the concept of the future, as the time in which the arbitrary outcome of things will become manifest, is a weak one. It somehow “annihilates . . . the future. Not . . . some abstract future, but the future of the very present, the future of its proper present.” When desiring external things, not only is the will not truly present as what it is (as something free), but it also believes that only the future is worth desiring and that thoughts about the past are meaningless. Even worse, through the very act of desiring the future the will abolishes its own present as well as the very future of this present. Time collapses, as it is emptied out of its dimensions. Desiring exter-nal things that depend on fortune is literally time-consuming. What Cartesian fatalism opposes is therefore this problematic conception of externality, of contingency, of action, and ulti-mately of temporality. Fatalism opposes hope just as much as it opposes fear, since they inevitably lead to these problematic consequences.
Frank Ruda - Abolishing Freedom: A Plea For A Contemporary Use Of Fatalism (Chapter; Rene Descartes The Fatalist)
The belief in and reliance on fortune is connected to passions that emerge only when one believes in fortune (otherwise they do not emerge), namely hope (if “there is much . . . prospect of our getting what we desire”) and fear (if there is little pros-pect): “Thus we may hope and fear, even though the expected outcome does not depend on us at all.” Hope and fear belong together, for “what, in fact, is hope if not a sort of fear with its head hidden?” We fear and hope in relation to the arbitrary future outcome of externally desired things. Consequently these passions not only are related to the future but also start to determine our present conduct. In short, desiring external and independent things leads to the fact that one does not properly act and live in the present anymore. The present is lost, which means that we can experience neither joy nor sadness proper, since only the “consideration of a present good arouses joy in us and consideration of a present evil arouses sadness.” If the satisfaction of our desires relies on good or bad fortune, we do not only hope and fear but by doing so we are also here and now unable to relate to the present.
Frank Ruda - Abolishing Freedom: A Plea For A Contemporary Use Of Fatalism (Chapter; Rene Descartes The Fatalist)
The capitalist cybermonstrocity is shifting gears, not to mention neuroscience under capitalism. You do realize just how urgent change is? The climate is fucked. Our brains will be fucked. Spaceship Earth needs a revolution now. We are already living in hell. There is no there is.
Frank Ruda, Abolishing Freedom: A Plea for a Contemporary Use of Fatalism
