About 1101

About I am [deleted] here: https://www.reddit.com/r/Fichte/

Actually I wrote as a small cast of characters, experimenting with prose styles, character histories, etc.
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Favourite quotations "The work is achieved both conceptually and emotionally. The "I" to be clarified is necessarily developed within a particular community. It must identify with the local "gods" or principles of its parents and its community to successfully become an adult. This is how it is tamed so that higher notions of autonomy become realistic. But achieving a higher notion of autonomy is one and the same with the negation or destruction of these investments that constitute its "spiritual" self. The idea is that we die into freedom, or that the slave within us dies screaming within a consuming fire also known as God. In this context, God is the implicit idea of freedom, a restless negativity that destabilizes and corrodes fixed or finite notions of the authoritative and the good. The negativity is desire for that obscure object, self-realization in terms of direct access to the authoritative and the good, which can be described as the desire to become the "God-man" or Christ (the end therefore of the law). This desire is "sin" to the self in its more alienated stages, so that the object is experienced in terms of a proximity to a God that remains other. But God is death to everything finite. The laughter of God annihilates "finite" solemnities, the endless chatter about sin and righteousness, dreams of providence and a final judgment. The god of the nation or of the particular faith is a false or finite god, or politics by another name --the immersion of the ego in a group ego. The living God is a bonfire of vanities, including the vanity of the word "God" and the contingent tradition that teaches us to use a particular word and system of images. The medium is burnt up in the consummation. The ladder is thrown away as a merely idiosyncratic or non-essential path to that which is the sustained negation of particular content. The realized "I" stands beyond all tradition and opposition of the finite to the finite. In less grandiose terms we have a living individual and his thousand idiosyncrasies finding his (un-)cause in the maintenance of his ideal freedom from finite or positive or particular causes. His ideal identity is infinite. Like anyone, he works within the finite, engages in finite projects, votes perhaps for the lesser evil. But he does not sacrifice his ideal identity to anything particular. It stands (the I stands) without foundation, dialectically or progressively self-generated, self-realized, self-justified."
Yours Truly, Mr. 13
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