Thursday, December 15, 2011
A cold lucid indifference reigned in his soul. At his first violent sin he had felt a wave of vitality pass out of him and had feared to find his body or his soul maimed by the excess. Instead the vital waved had carried him on its bosom out of himself and back again when it receded; and no part of body or soul had been maimed but a dark peace had been established between them. The chaos in which his ardour extinguished itself was a cold indifferent knowledge of himself.
Thursday, December 8, 2011
Elimination of all natural sciences. If anybody ought to go to the extermination chambers definitely scientists, yes I’m definitely anti-scientist because I feel that science represents a conspiracy to impose as, the real and only universe, the Universe of scientists themselves - they’re reality-addicts, they’ve got to have things so real so they can get their hands on it.
David Urquhart remarks in his “Familiar Words” on the monstrosity (!) that now-a-days a pound (sterling), which is the unit of the English standard of money, is equal to about a quarter of an ounce of gold. “This is falsifying a measure, not establishing a standard.” He sees in this “false denomination” of the weight of gold, as in everything else. the falsifying hand of civilisation.
Proudhon begins by taking his ideal of Justice, of “justice éternelle,” from the juridical relations that correspond to the production of commodities: thereby, it may be noted, he proves, to the consolation of all good citizens, that the production of commodities is a form of production as everlasting as justice. Then he turns round and seeks to reform the actual production of commodities, and the actual legal system corresponding thereto, in accordance with this ideal. What opinion should we have of a chemist, who, instead of studying the actual laws of the molecular changes in the composition and decomposition of matter, and on that foundation solving definite problems, claimed to regulate the composition and decomposition of matter by means of the “eternal ideas,” of “naturalité” and “affinité”? Do we really know any more about “usury,” when we say it contradicts “justice éternelle,” équité éternelle “mutualité éternelle,” and other vérités éternelles than the fathers of the church did when they said it was incompatible with “grâce éternelle,” “foi éternelle,” and “la volonté éternelle de Dieu”?