8.11.17

"Chaos Sive Natura" (2017) by Obsolete Capitalism Sound System (English version / Rizosfera / Nukfm, SF011 / NURKFM 003, 2017)



This text will be presented on 20th, 21st, 22nd November 2017 at the 2nd International Conference on Deleuze and Artistic Research [Aberrant Nuptials] at Orpheus Institute in Ghent (Belgium) and will accompany the album "Chaos Sive Natura" (2017) by Obsolete Capitalism Sound System for the label Rizosfera / Nukfm.
This text will be presented on 20th, 21st, 22nd November 2017 at the 2nd International Conference on Deleuze and  Artistic Research [Aberrant Nuptials] at Orpheus Institute in Ghent (Belgium) and will accompany the album “Chaos Sive Natura” (2017) by Obsolete Capitalism Sound System for the label Rizosfera / Nu

5.11.17

Notes for a Quasi-living Theory By Obsolete Capitalism Sound System (Pt. IV, Chaos Sive Natura, Rizosfera/Nukfm, SF011.eng, 2017)




Pt. IV :: (...) Spinoza deified «Natura», substantia aeterna, attributing it a «celestial» status where God represents its most secret principle. On the contrary Nietzsche’s will is to de-deify and de-humanize it, freeing it from our «world» and making it a shapeless, aimless and ever-becoming Nature. He affirms in his The Gay Science: The total character of the world, by contrast, is for all eternity chaos, not in the sense of a lack of necessity but of a lack of order, organization, form, beauty, wisdom, and whatever else our aesthetic anthropomorphisms are called.” Both Spinoza and Nietzsche are «affirmative philosophers» of life as well as deniers of the moral order of the world, of the personality of God and of that «final aim», resulting from a time and divine-paced progressive action.


Speaking of an indifferent and immoral God, as a result of his own and Spinoza’s theories (respectively Eternal Recurrence and radical pantheism), Nietzsche asks himself:


“Does it make sense to conceive of a God 'beyond good and evil'? Would a pantheism in this sense be possible? If we remove the idea of purpose from the process do we nevertheless affirm the process? - This would be the case if something within that process were achieved at every moment of it - and always the same thing. Spinoza attained an affirmative stance like this insofar as every moment has a logical necessity: and with his fundamental instinct for logic he felt a sense of triumph about the world's being constituted thus”. (Fr. 7[71]) (2003: 118)


Denying the final aim of the «process» or beheading it, is the first post that associates Spinoza, Nietzsche, Deleuze and Guattari’s Anti-Oedipus with the work Chaos Sive Natura, metaphorically defined  as an «acephalic» project. (...)

4.11.17

Xamaycan Funeral March Re::work (Franco D'Andrea's Afro Abstraction) By Obsolete Capitalism Sound System (Pt. III, Chaos Sive Natura, Rizosfera/Nukfm, SF011.eng, 2017)


:: Chaos Sive Natura (SF.011.eng)

CLICK HERE TO FREE DOWNLOAD «CHAOS SIVE NATURA»

CLICK HERE TO LISTEN «CHAOS SIVE NATURA»

(...) The development of the concept that lies in Chaos sive Natura is unexpectedly not present in books like The Gay Science or in Thus Spoke Zarathustra, respectively published in 1882 and 1883. We find it instead in an unpublished notebook about the preparatory and narrative development of the concept of Eternal Recurrence. The notebook is known as M-III-1 and it was written in the summer of the year 1881, later collected in Colli & Montinari Italian edition of Unpublished Notes  or Posthumous Fragments as fragment 11 [195] e 11 [ 197 ].



The conceptual and argumentative development of the Eternal Recurrence has an eloquent title: Outlining of a new way of living and it is divided into four books by Nietzsche:

  • “First Book: in the style of the first part of Ninth Symphony. Chaos sive Natura: on the dehumanization of Nature. Prometheus is chained on Caucasus. Write with Κράτος cruelty, thus “power”.
  • Second Book: Fast, skeptical, Mephistophelian. On the assimilation of experiences. Knowledge = a mistake that becomes organic and organizes.

    • Third Book: A deepest passion and a hyperuranic sublimity are here together expressed for the very first time: “On the happiness of the lonesome - he is the one that once was «part of the others» and has now reached the peak of independence: the perfect ego; only now such an ego can feel love, because  in the phases that do not reach the top of loneliness and self-domain, something different from love lies.
    • Fourth Book: dithyrambic breath. «Annulus æternitatis». Desire of living it all, once more and infinite times. The incessant transformation - in a short time you have to pass through many individuals. The means is the incessant fight. (...)

3.11.17

Xamaycan Funeral March Re::work (Variation on Franco D'Andrea's Afro Abstraction) By Obsolete Capitalism Sound System (Pt. II, Chaos Sive Natura, Rizosfera/Nukfm, SF011.eng, 2017)


:: Chaos Sive Natura (SF.011.eng)

CLICK HERE TO FREE DOWNLOAD «CHAOS SIVE NATURA»

CLICK HERE TO LISTEN «CHAOS SIVE NATURA»

The present work does not have a starting point but many starting points, centres of strength and lines of movement that compose it. One of the dynamic points is shown by the title: Chaos Sive Natura. It is a Nietzschean paraphrase of an expression by Spinoza, Deus Sive Natura, God thus Nature, in his main work Ethica more geometrico demonstrata. For Spinoza, Nature is theophanic: God is immanent to nature. Nietzsche, who considered Spinoza a forerunner of his philosophy, radicalizes the formula of equality between nature and deity with a more sinister expression, Chaos Sive Natura. Such a variation and removal occurred in 1881 in Sils-Maria in the same period when Nietzsche wrote of himself I am one of those machines which can explode and at the same time when, crying and singing of joy, he created the concept of Eternal Recurrence. (...)

2.11.17

Obsolete Capitalism Sound System :: Chaos Sive Natura :: Bass Slight Swinging (Pt.I - Rizosfera/Nukfm, 2017)



https://obsoletecapitalismsoundsystem.bandcamp.com/album/chaos-sive-natura

Thought in me becoming on a time concerning the Entities, and my meditation having been exceedingly sublimed, and my bodily senses also calmed down, like as those oppressed in sleep from satiety, luxury, or fatigue of body, I supposed some one of very great magnitude, with indefinite dimension, happening to call out my name, and saying to me, ‘What wishest thou to hear, and to contemplate ; what, having understood, to learn and to know?’ 
(Hermes Trismegistus)

I would say that for Spinoza there is a continuous variation—and this is what it means to exist—of the force of existing or of the power of acting. 
(Deleuze