The Troyan horse served here as a sufficiently vivid picture to enter into the history conflicts of an archetypal symbol of treachery and robbery, a metaphor for domination, a monad of violence and its justification...The Troyan horse served here as a sufficiently vivid picture to enter into the history conflicts of an archetypal symbol of treachery and robbery, a metaphor for domination, a monad of violence and its justification. The body of terrorism rests not on ideology/beliefs/religions-it is purely a practical idea, behind which there is only one thing： terra nova-the habitat. It is necessary to look for other reasons for the massacres and public executions of modern times, because no religion calls for open murder-only dogmatists armed with faith, craved crusaders hikes, and therefore cannot be recognized and accepted as responsible for the murder. This is the search for the guilty, but only the person is guilty-the fault is his area of responsibility. The Utopians of Thomas More, who revered Mithra, acted like him： like Greek gods, they interfered in human wars, descending from heaven, and restored justice by waging war beyond their state borders, as if protecting the inviolability of their territory and their laws, whose rejection, like, and encroachment on them, led to armed conflicts, the purpose of allowing them was the introduction of forced disciplina （established order）, sanctioned by Mithra himself. It is this identity that allows us to consider Utopia as an extended invective for the entire social order, regardless of time and place, and in particular the state as a paramilitary mechanism for the improvement of the human hostel, based on regulations that allow and, more often, provoke its violation, since destabilization is the driving force of existence. This polar involvement of Mithra in the war lies hidden in the very aporia of the world-war, which turns the god of treaties into the chthonic deity of destruction and murder.展开更多
Thinking about the problem of terrorism, the author finds its origins in the myth of the Trojan War, treating it as a battle for space, which was the primary basis for the civilizational leap--the expansion of the Gre...Thinking about the problem of terrorism, the author finds its origins in the myth of the Trojan War, treating it as a battle for space, which was the primary basis for the civilizational leap--the expansion of the Greek world to the east, which led to the flourishing of Greek culture, creating a precedent of justified colonialism, provided strategy and tactics-the causal apology of violence-all subsequent wars, colonial campaigns, which was no exception for the migratory flows of the XX century, as a result of which the word ＂terrorism＂ sounded with by force of the song of B. Brecht. The theme of ＂space＂-chucked away, lost, taken away, destroyed, compressed, anarchic, empty, boundless, virtual-remains vital in our time, when the limitless possibilities lead to the limitation of man himself, his emptiness, and ＂complete shortuess＂ （Platonov）, when the treaty as the basis of human existence is rejected, and when you become the Other yourself. The metaphysics of ＂violence＂ is buried in anthropology-in ignorance of one＇s limits by man, in denying the boundaries of ＂another＇s,＂ in unwillingness to ask a question mad find the answer, in laziness and, in fact, in the loss of oneself.展开更多
文摘The Troyan horse served here as a sufficiently vivid picture to enter into the history conflicts of an archetypal symbol of treachery and robbery, a metaphor for domination, a monad of violence and its justification. The body of terrorism rests not on ideology/beliefs/religions-it is purely a practical idea, behind which there is only one thing： terra nova-the habitat. It is necessary to look for other reasons for the massacres and public executions of modern times, because no religion calls for open murder-only dogmatists armed with faith, craved crusaders hikes, and therefore cannot be recognized and accepted as responsible for the murder. This is the search for the guilty, but only the person is guilty-the fault is his area of responsibility. The Utopians of Thomas More, who revered Mithra, acted like him： like Greek gods, they interfered in human wars, descending from heaven, and restored justice by waging war beyond their state borders, as if protecting the inviolability of their territory and their laws, whose rejection, like, and encroachment on them, led to armed conflicts, the purpose of allowing them was the introduction of forced disciplina （established order）, sanctioned by Mithra himself. It is this identity that allows us to consider Utopia as an extended invective for the entire social order, regardless of time and place, and in particular the state as a paramilitary mechanism for the improvement of the human hostel, based on regulations that allow and, more often, provoke its violation, since destabilization is the driving force of existence. This polar involvement of Mithra in the war lies hidden in the very aporia of the world-war, which turns the god of treaties into the chthonic deity of destruction and murder.
文摘Thinking about the problem of terrorism, the author finds its origins in the myth of the Trojan War, treating it as a battle for space, which was the primary basis for the civilizational leap--the expansion of the Greek world to the east, which led to the flourishing of Greek culture, creating a precedent of justified colonialism, provided strategy and tactics-the causal apology of violence-all subsequent wars, colonial campaigns, which was no exception for the migratory flows of the XX century, as a result of which the word ＂terrorism＂ sounded with by force of the song of B. Brecht. The theme of ＂space＂-chucked away, lost, taken away, destroyed, compressed, anarchic, empty, boundless, virtual-remains vital in our time, when the limitless possibilities lead to the limitation of man himself, his emptiness, and ＂complete shortuess＂ （Platonov）, when the treaty as the basis of human existence is rejected, and when you become the Other yourself. The metaphysics of ＂violence＂ is buried in anthropology-in ignorance of one＇s limits by man, in denying the boundaries of ＂another＇s,＂ in unwillingness to ask a question mad find the answer, in laziness and, in fact, in the loss of oneself.
