Politics and Sexual Being
In such a condition of brokenness as the application of modern technique leaves Western men, the anomie of the denatured body is accepted as a condition of the general political and social expression, of orientation to the evanescing moment in which the governance of social modalities is never fixed. It follows the imposition of a kind of bodily equivalence of value, it is isolated from all relation. The body is stripped of meaning, of any spiritual function. Sexual union is set on a par with digestion, its mysterium rejected as a contrivance of outmoded prudery, if not the positive oppression of ‘instinct.’ What Freud sought to govern, the new egalite seeks to liberate as a destructive-constitutive force. Sexual destruction is one of the basic modalities of the money economy. What it destroys are the sexual mores (the inherited bodily discipline) of the culture where it is unleashed. What it constitutes is the disorder-order of anomie. Taken together, these carnal reductions make up what can only be called an anthropological monadism and commodification, and it is indifferently to be located in both the ‘dictatorship of the proletariat’ and the ‘dictatorship of capital.’
All our modern prurience is nothing but the desperate inventiveness of a ‘civilization’ which finds itself exhausted before its prize, with nothing forbidden, nothing sacred, and no taboo remaining to transgress. As a matter of course, this necessitates the invention of new taboos, new sins, such as ‘racism’ and ‘homophobia,’ which were never before sins, in order to preserve our delectation of transgression. We now maintain our admiration for the coquette only long enough that the whore might still elicit some mild surprise. Were a novel and self-conscious fertility cult to arise, we would derogate our “Lydian Women” to the status of mere harlots, lest something of any earnestness, much less sacredness, be thought in connection to bodies.
After all the furor of the intelligentsia had finally expired, this concupiscence turned out to be not the glorious liberty of the ‘transvaluation of all values’ leading to a truer mythology grounded in the terrible grandeur of power, but only the prison of banality. The wages of perpetual transgression was merely impotence, and that not only of the body. This is the lesson of Demian, the progenitor of the high fashion of nihilism, who, in spite of ‘hard truth,’ trudged off to a drearily ‘bourgeois’ war. If belief is a form of spiritual potency, then the politics of mere power has sapped the manhood of the West. And if the phoenix of China is taken as our example of that which is manifestly not-West, and said thereby to retain a vestige of its ancient (and unquestioned) virility, perhaps we have prematurely concluded in favor of man’s present existence on Ge, our temporal abode. Perhaps, after all, there are no more men.