Why Should Modinomics Be Bestowed With An Ignoble Prize In Economics? Demonetization’s Spectacular Failure.

This lesson from history is quite well known:

Muhammad bin Tughlaq thought that may be if he could find an alternative currency, he could save some money. So he replaced the Gold and Silver coins with copper currency. Local goldsmiths started manufacturing these coins and which led to a loss of a huge sum of money to the court. He had to take his orders back and reissue Gold/Silver coins against those copper coins. This counter decision was far more devastating as people exchanged all their fake currency and emptied royal treasure.

And nothing seems to have changed ideatically even after close to 800 years since, when another bold and bald move or rather a balderdash move by the Prime Minister of India Narendra Modi launched his version of the lunacy. Throw in Demonetization and flush out black money. Well, that was the reason promulgated along with a host of other nationalistic-sounding derivatives like curbing terror funding, expanding the tax net, open to embracing digital economy and making the banking system more foolproof by introducing banking accounts for the millions hitherto devoid of any. But, financial analysts and economists of the left of the political spectrum saw this as brazen porto-fascistic move, when they almost unanimously faulted the government for not really understanding the essence of black money. These voices of sanity were chased off the net, and chided in person and at fora by paid trolls of the ruling dispensation, who incidentally were as clueless about it as about their existence. Though, some other motives of demonetization were smuggled in in feeble voices but weren’t really paid any heed to for they would have sounded the economic disaster even back then. And these are the contraband that could give some credibility to the whole exercise even though it has turned the world’s fastest-growing emerging economy (God knows how it even reached that pinnacle, but, so be it!) into a laughing stock of a democratically-elected dictatorial regime. What is the credibility talked about here? It was all about smashing the informal economy (which until the announcement of November 8 contributed to 40% of the GDP and had a workforce bordering on 90% of the entire economy) to smithereens and sucking it into the formal channel through getting banking accounts formalized. Yes, this is a positive in the most negative sense, and even today the government and whatever voices emanate from Delhi refuse to consider it as a numero uno aim.

Fast forward by 3 (period of trauma) + 8 (periods of post-trauma) months and the cat is out of the bag slapping the government for its hubris. But a spectacular failure it has turned out to be. The government has refused to reveal the details of how much money in banned notes was deposited back with the RBI although 8 months have passed since the window of exchange closed in January this year. Despite repeated questioning in Parliament, Supreme Court and through RTIs, the govt. and RBI has doggedly maintained that old banned notes were still being counted. In June this year, finance minister Arun Jaitley claimed that each note was being checked whether it was counterfeit and that the process would take “a long time”. The whole country had seen through these lies because how can it take 8 months to count the notes. Obviously there was some hanky panky going on. Despite statutory responsibility to release data related to currency in circulation and its accounts, the RBI too was not doing so for this period. They were under instructions to fiddle around and not reveal the truth. Consider the statistics next:

As on November 8, 2016, there were 1716.5 crore piece of Rs. 500 and 685.8 crore pieces of Rs. 1000 circulating the economy totaling Rs. 15.44 lakh crore. The Reserve Bank of India (RESERVE BANK OF INDIA ANNUAL REPORT 2016-17), which for a time as long as Urjit Patel runs the show has been criticized for surrendering the autonomy of the Central Bank to the whims and fancies of PM-run circus finally revealed that 99% of the junked notes (500 + 1000) have returned to the banking system. This revelation has begun to ricochet the corridors of power with severe criticisms of the government’s move to flush out black money and arrest corruption. When the RBI finally gave the figures through its annual report for 2016-17, it disclosed that Rs. 15.28 lakh crore of junked currency had formally entered the banking system through deposits, thus leaving out a difference of a mere (yes, a ‘mere’ in this case) Rs. 16,050 crore unaccounted for money. Following through with more statistics, post-demonetization, the RBI spent Rs. 7,965 crore in 2016-17 on printing new Rs. 500 and Rs. 2000 notes in addition to other denominations, which is more than double the Rs. 3,421 crore spent on printing new notes in the previous year. Demonetization, that was hailed as a step has proved to be complete damp squib as the RBI said that just 7.1 pieces of Rs. 500 per million in circulation and 19.1 pieces of Rs. 1000 per million in circulation were discovered to be fake further implying that if demonetization was also to flush pout counterfeit currency from the system, this hypothesis too failed miserably.

Opposition was quick to seize on the data with the former Finance minister P Chidambaram tweeting:


He further lamented that with 99% of the currency exchanged, was demonetization a scheme designed to convert black money to white? Naresh Agarwal of Samajwadi Party said his party would move privilege motion against Urjit Patel for misleading a Parliamentary Panel on the issue.

But, what of the immense collateral damage that the exercise caused? And why is the government still so shameless in protecting a lunacy? Finance Minister Arun Jaitley on asserted that any attempt to measure the success of the government’s demonetization exercise on the basis of the amount of money that stayed out of the system was flawed since the confiscation of money had not been the objective. He maintained that the government had met its principal objectives of reducing the reliance on cash in the economy, expanding the tax base and pushing digitisation. Holy Shit! And he along with his comrades is selling and marketing this crap and sadly the majority would even buy into this. Let us hear him out on the official position:

Denying that demonetisation failed to achieve its objectives, Finance Minister Arun Jaitley said the measure had succeeded in reducing cash in the economy, increasing digitisation, expanding the tax base, checking black money and in moving towards integrating the informal economy with the formal one. “The objective of demonetisation was that India is a high-cash economy and that scenario needs to be altered,” Jaitley told following the release of the Reserve Bank of India’s (RBI) annual report for the last fiscal giving the figures, for the first time, of demonetised notes returned to the system. The RBI said that of the Rs 15.44 lakh crore of notes taken out of circulation by the demonetisation of Rs 500 and Rs 1,000 notes last November, Rs 15.28 lakh crore, or almost 99 per cent, had returned to the system by way of deposits by the public.”The other objectives of demonetisation were to combat black money and expand the tax base. Post demonetisation, tariff tax base has increased substantially. Personal IT returns have increased by 25 per cent,” the Finance Minister said. “Those dealing in cash currency have now been forced to deposit these in banks, the money has got identified with a particular owner,” he said. “Expanding of the indirect tax base is evident from the results of the GST collections, which shows more and more transactions taking place within the system,” he added. Jaitley said the government has collected Rs 92,283 crore as Goods and Services Tax (GST) revenue for the first month of its roll-out, exceeding the target, while 21.19 lakh taxpayers are yet to file returns. Thus, the July collections target have been met with only 64 per cent of compliance. “The next object of demonetisation is that digitisation must expand, which climaxed during demonetisation and we are trying to sustain that momentum even after remonetisation is completed. Our aim was that the quantum of cash must come down,” Jaitley said. He noted in this regard that RBI reports that the volume of cash transactions had reduced by 17 per cent post-demonetisation. A Finance Ministry reaction to the RBI report said a significant portion of the scrapped notes deposited “could possibly be representing unexplained/black money”. “Accordingly, ‘Operation Clean Money’ was launched on 31st January 2017. Scrutiny of about 18 lakh accounts, prima facie, did not appear to be in line with their tax profile. These were identified and have been approached through email/sms. “Jaitley slammed his predecessor P. Chidambaram for his criticism of the note ban, saying those who had not taken a single step against black money were trying to confuse the objectives of the exercise with the amount of currency that came back into the system. The Finance Ministry said transactions of more than three lakh registered companies are being scrutinised, while one lakh companies have been “struck off the list”. “The government has already identified more than 37,000 shell companies which were engaged in hiding black money and hawala transactions. The Income-tax Directorates of Investigation have identified more than 400 benami transactions up to May 23, 2017, and the market value of properties under attachment is more than Rs 600 crore,” it said. “The integration of the informal with the formal economy was one of the principle objectives of demonetisation,” Jaitley said. He also said that demonetisation had dealt a body blow to terrorist and Maoist financing that was evident from the situation on the ground in Chhattisgarh and Jammu and Kashmir. One thing is for sure: more and more of gobbledygook is to follow.

One of the major offshoots of the demonetisation drive was a push towards a cashless, digital economy. Looking at the chart below, where there is presented the quantum of cashless transactions in some of the major economies of the world…one could only see India’s dismal position. Just about 2% of the volume of economic transactions in India are cashless.


Less cash would mean less black money…less corruption…and more transparency. Is it? Assuming it is, how far the drive would go on driving? But was India really ready to go digital? There were 5.3 bank branches per one lakh Indians in rural India 15 years ago. On the eve of demonetization, the figure stood at 7.8 bank branches per one lakh Indians. This shows that a majority of rural India has very little access to banks and the organized financial sector. They rely heavily on cash and the informal credit system. Then, we have just 2.2 lakh ATMs in the country. For a population of over 1.2 billion people, that’s a very small number. And guess what? A majority of ATMs are concentrated in metros and cities. For instance, Delhi has more ATMs than the entire state of Rajasthan. Given the poor penetration of banks and formal sector financial services in rural India, Modi’s cashless economy ambitions were always a distant dream. Then there are issues of related to security. Were the banks and other financial institutions technologically competent to tackle the security issues associated with the swift shift towards a digital economy? Can the common man fully trust that his hard earned money in the financial system will be safe from hackers and fraudsters? And the answer does not seem be a comforting one!

“Those dealing in cash currency have now been forced to deposit these in banks, the money has got identified with a particular owner” So surveillance was the reason. Makes sense why they are so desperate to link aadhaar to bank accounts. Some researchers have considered couple of factors which have actually caused demonetization in India. First one includes the refinancing of public sector banks in India. 80% of banks in India are run by government, during the last two decades these banks have been used to lend out loans to corporations which stink of cronyism. These politically-affiliated businesses did not pay back their money which has resulted into the accumulation of huge amount of non-performing assets (NPAs) within these banks. From last three years warning signals were continuously coming about their collapse. Through demonetization millions of poor people have deposited their meagre sums within these banks which have resulted into their refinancing, so that they can now lend the money to the same guys who earlier do not paid back their loans. sounds pretty simplistic, right? Sad, but true, it is this simple. The second factor is the influence of technological and communications companies on the government, as these companies are among the fastest growing ones during the last two decades. Making payments through digital gate ways will be very beneficial for their growth. They can expand their influence over the whole human race. The statements from technological giants like Apple, Microsoft, MasterCard, Facebook, Google etc. clearly shows their intentions behind cashless society. Tim Cook the chief executive of Apple said that “next generation of children will not know what money is” as he promotes “apple pay” as an alternative. MasterCard executives consider apple pay as another step towards cashless society. MasterCard is mining Facebook users data to get consumer behaviour information which it can sell to banks. Bill gates said India will shift to digital payments, as the digital world lets you track things quickly. The acquisition of artificial intelligence companies by Google, Facebook and Microsoft is also on its peak. Over 200 private companies using AI algorithms across different verticals have been acquired since 2012, with over 30 acquisitions taking place in Q1 of 2017 alone. Apple acquired voice recognition firm “Vocal IQ and real face Google has acquired deep learning and neural network, Facebook acquired Masquerade Technologies and Zurich Eye. So what is actually going on, as private corporations and governments are desperate to introduce cashless economy through biometric payment system.

No black money was unearthed by Modi’s historic folly. Terrorism has also not gone down after demonetization and neither has circulation of counterfeit currency. So, it was a failure on all counts, a point that has been predicted by economists worldwide. What the note ban did was cause untold suffering and misery to common people, destroy livelihoods of millions of wage workers, caused bankruptcy to farmers because prices of their produce crashed and disrupted the economic life of the whole country. The only people who benefited from the note bandi were companies that own digital payment systems (like PayTM, MobiKwik etc.) and credit card companies. It also seems now that ultimately, the black money owners have benefited because they managed to convert all their black wealth in to white using proxies.

Gothic: Once Again Atheistic Materialism and Hedonistic Flirtations. Drunken Risibility.



The machinery of the Gothic, traditionally relegated to both a formulaic and a sensational aesthetic, gradually evolved into a recyclable set of images, motifs and narrative devices that surpass temporal, spatial and generic categories. From the moment of its appearance the Gothic has been obsessed with presenting itself as an imitation.

Recent literary theory has extensively probed into the power of the Gothic to evade temporal and generic limits and into the aesthetic, narratological and ideological implications this involves. Officially granting the Gothic the elasticity it has always entailed has resulted in a reconfiguration of its spectrum both synchronically – by acknowledging its influence on numerous postmodern fictions – and diachronically – by rescripting, in hindsight, the history of its canon so as to allow space for ambiguous presences.

Both transgressive and hybrid in form and content, the Gothic has been accepted as a malleable genre, flexible enough to create more freely, in Borgesian fashion, its own precursors. The genre flouted what are considered the basic principles of good prose writing: adherence to verisimilitude and avoidance of both narrative diversions and moralising – all of which are, of course, made to be deliberately upset. Many merely cite the epigrammatic power of the essay’s most renowned phrase, that the rise of the Gothic “was the inevitable result of the revolutionary shocks which all of Europe has suffered”.

The eighteenth-century French materialist philosophy purported the displacement of metaphysical investigations into the meaning of life by materialist explorations. Julien Offray de La Mettrie, a French physician and philosopher, the earliest of materialist writers of the Enlightenment, published the materialist manifesto L’ Homme machine (Man a Machine), that did away with the transcendentalism of the soul, banished all supernatural agencies by claiming that mind is as mechanical as matter and equated humans with machines. In his words: “The human body is a machine that winds up its own springs: it is a living image of the perpetual motion”. French materialist thought resulted in the publication of the great 28-volume Encyclopédie, ou Dictionnaire raisonné des sciences, des arts et des méttrie par une société de gens de lettres by Denis Diderot and Jean Le Rond d’ Alembert, and which was grounded on purely materialist principles, against all kinds of metaphysical thinking. Diderot’s atheist materialism set the tone of the Encyclopédie, which, for both editors, was the ideal vehicle […] for reshaping French high culture and attitudes, as well as the perfect instrument with which to insinuate their radical Weltanschauung surreptitiously, using devious procedures, into the main arteries of French Society, embedding their revolutionary philosophic manifesto in a vast compilation ostensibly designed to provide plain information and basic orientation but in fact subtly challenging and transforming attitudes in every respect. While materialist thinkers ultimately disowned La Mettrie because he ran counter to their systematic moral, political and social naturalism, someone like Sade remained deeply influenced and inspired for his indebtedness to La Mettrie’s atheism and hedonism, particularly to the perception of virtue and vice as relative notions − the result of socialisation and at odds with nature.


The Concern for Historical Materialism. Thought of the Day 53.0


The concern for historical materialism, in spite of Marx’s differentiation between history and pre-history, is that totalisation might not be historically groundable after all, and must instead be constituted in other ways: whether logically, transcendentally or naturally. The ‘Consciousness’ chapter of the Phenomenology, a blend of all three, becomes a transcendent(al) logic of phenomena – individual, universal, particular – and ceases to provide any genuine phenomenology of ‘the experience of consciousness’. Natural consciousness is not strictly speaking a standpoint (no real opposition), so it can offer no critical grounds of itself to confer synthetic unity upon the universal, that which is taken to a higher level in ‘Self-Consciousness’ (only to be retrospectively confirmed). Yet Hegel does just this from the outset. In ‘Perception’, we read that, ‘[o]n account of the universality [Allgemeinheit] of the property, I must … take the objective essence to be on the whole a community [Gemeinschaft]’. Universality always sides with community, the Allgemeine with the Gemeinschaft, as if the synthetic operation had taken place prior to its very operability. Unfortunately for Hegel, the ‘free matters’ of all possible properties paves the way for the ‘interchange of forces’ in ‘Force and the Understanding’, and hence infinity, life and – spirit. In the midst of the master-slave dialectic, Hegel admits that, ‘[i]n this movement we see repeated the process which represented itself as the play of forces, but repeated now in consciousness [sic].

Nomological Possibility and Necessity


An event E is nomologically possible in history h at time t if the initial segment of that history up to t admits at least one continuation in Ω that lies in E; and E is nomologically necessary in h at t if every continuation of the history’s initial segment up to t lies in E.

More formally, we say that one history, h’, is accessible from another, h, at time t if the initial segments of h and h’ up to time t coincide, i.e., ht = ht‘. We then write h’Rth. The binary relation Rt on possible histories is in fact an equivalence relation (reflexive, symmetric, and transitive). Now, an event E ⊆ Ω is nomologically possible in history h at time t if some history h’ in Ω that is accessible from h at t is contained in E. Similarly, an event E ⊆ Ω is nomologically necessary in history h at time t if every history h’ in Ω that is accessible from h at t is contained in E.

In this way, we can define two modal operators, ♦t and ¤t, to express possibility and necessity at time t. We define each of them as a mapping from events to events. For any event E ⊆ Ω,

t E = {h ∈ Ω : for some h’ ∈ Ω with h’Rth, we have h’ ∈ E},

¤t E = {h ∈ Ω : for all h’ ∈ Ω with h’Rth, we have h’ ∈ E}.

So, ♦t E is the set of all histories in which E is possible at time t, and ¤t E is the set of all histories in which E is necessary at time t. Accordingly, we say that “ ♦t E” holds in history h if h is an element of ♦t E, and “ ¤t E” holds in h if h is an element of ¤t E. As one would expect, the two modal operators are duals of each other: for any event E ⊆ Ω, we have ¤t E = ~ ♦t ~E and ♦E = ~ ¤t ~E.

Although we have here defined nomological possibility and necessity, we can analogously define logical possibility and necessity. To do this, we must simply replace every occurrence of the set Ω of nomologically possible histories in our definitions with the set H of logically possible histories. Second, by defining the operators ♦t and ¤t as functions from events to events, we have adopted a semantic definition of these modal notions. However, we could also define them syntactically, by introducing an explicit modal logic. For each point in time t, the logic corresponding to the operators ♦t and ¤t would then be an instance of a standard S5 modal logic.

The analysis shows how nomological possibility and necessity depend on the dynamics of the system. In particular, as time progresses, the notion of possibility becomes more demanding: fewer events remain possible at each time. And the notion of necessity becomes less demanding: more events become necessary at each time, for instance due to having been “settled” in the past. Formally, for any t and t’ in T with t < t’ and any event E ⊆ Ω,

if ♦t’ E then ♦E,

if ¤t E then ¤t’ E.

Furthermore, in a deterministic system, for every event E and any time t, we have ♦t E = ¤t E. In other words, an event is possible in any history h at time t if and only if it is necessary in h at t. In an indeterministic system, by contrast, necessity and possibility come apart.

Let us say that one history, h’, is accessible from another, h, relative to a set T’ of time points, if the restrictions of h and h’ to T’ coincide, i.e., h’T’ = hT’. We then write h’RT’h. Accessibility at time t is the special case where T’ is the set of points in time up to time t. We can define nomological possibility and necessity relative to T’ as follows. For any event E ⊆ Ω,

T’ E = {h ∈ Ω : for some h’ ∈ Ω with h’RT’h, we have h’ ∈ E},

¤T’ E = {h ∈ Ω : for all h’ ∈ Ω with h’RT’h, we have h’ ∈ E}.

Although these modal notions are much less familiar than the standard ones (possibility and necessity at time t), they are useful for some purposes. In particular, they allow us to express the fact that the states of a system during a particular period of time, T’ ⊆ T, render some events E possible or necessary.

Finally, our definitions of possibility and necessity relative to some general subset T’ of T also allow us to define completely “atemporal” notions of possibility and necessity. If we take T’ to be the empty set, then the accessibility relation RT’ becomes the universal relation, under which every history is related to every other. An event E is possible in this atemporal sense (i.e., ♦E) iff E is a non-empty subset of Ω, and it is necessary in this atemporal sense (i.e., ¤E) if E coincides with all of Ω. These notions might be viewed as possibility and necessity from the perspective of some observer who has no temporal or historical location within the system and looks at it from the outside.



Causation is a form of event generation. To present an explicit definition of causation requires introducing some ontological concepts to formally characterize what is understood by ‘event’.

The concept of individual is the basic primitive concept of any ontological theory. Individuals associate themselves with other individuals to yield new individuals. It follows that they satisfy a calculus, and that they are rigorously characterized only through the laws of such a calculus. These laws are set with the aim of reproducing the way real things associate. Specifically, it is postulated that every individual is an element of a set s in such a way that the structure S = ⟨s, ◦, ◻⟩ is a commutative monoid of idempotents. This is a simple additive semi-group with neutral element.

In the structure S, s is the set of all individuals, the element ◻ ∈ s is a fiction called the null individual, and the binary operation ◦ is the association of individuals. Although S is a mathematical entity, the elements of s are not, with the only exception of ◻, which is a fiction introduced to form a calculus. The association of any element of s with ◻ yields the same element. The following definitions characterize the composition of individuals.

1. x ∈ s is composed ⇔ (∃ y, z) s (x = y ◦ z)
2. x ∈ s is simple ⇔ ∼ (∃ y, z) s (x = y ◦ z)
3. x ⊂ y ⇔ x ◦ y = y (x is part of y ⇔ x ◦ y = y)
4. Comp(x) ≡ {y ∈ s|y ⊂ x} is the composition of x.

Real things are distinguished from abstract individuals because they have a number of properties in addition to their capability of association. These properties can be intrinsic (Pi) or relational (Pr). The intrinsic properties are inherent and they are represented by predicates or unary applications, whereas relational properties depend upon more than a single thing and are represented by n-ary predicates, with n ≥ 1. Examples of intrinsic properties are electric charge and rest mass, whereas velocity of macroscopic bodies and volume are relational properties.

An individual with its properties make up a thing X : X =< x, P(x) >

Here P(x) is the collection of properties of the individual x. A material thing is an individual with concrete properties, i.e. properties that can change in some respect.

The state of a thing X is a set of functions S(X) from a domain of reference M (a set that can be enumerable or nondenumerable) to the set of properties PX. Every function in S(X) represents a property in PX. The set of the physically accessible states of a thing X is the lawful state space of X : SL(X). The state of a thing is represented by a point in SL(X). A change of a thing is an ordered pair of states. Only changing things can be material. Abstract things cannot change since they have only one state (their properties are fixed by definition).

A legal statement is a restriction upon the state functions of a given class of things. A natural law is a property of a class of material things represented by an empirically corroborated legal statement.

The ontological history h(X) of a thing X is a subset of SL(X) defined by h(X) = {⟨t, F(t)⟩|t ∈ M}

where t is an element of some auxiliary set M, and F are the functions that represent the properties of X.

If a thing is affected by other things we can introduce the following definition:

h(Y/X ) : “history of the thing Y in presence of the thing X”.

Let h(X) and h(Y) be the histories of the things X and Y, respectively. Then

h(Y/X) = {⟨t,H(t)⟩|t ∈ M},

where H≠ F is the total state function of Y as affected by the existence of X, and F is the total state function of X in the absence of Y. The history of Y in presence of X is different from the history of Y without X .

We can now introduce the notion of action:

X ▷ Y : “X acts on Y”

X ▷ Y =def h(Y/X) ≠ h(Y)

An event is a change of a thing X, i.e. an ordered pair of states:

(s1, s2) ∈ EL(X) = SL(X) × SL(X)

The space EL(X) is called the event space of X.

Causality is a relation between events, i.e. a relation between changes of states of concrete things. It is not a relation between things. Only the related concept of ‘action’ is a relation between things. Specifically,

C'(x): “an event in a thing x is caused by some unspecified event exxi“.

C'(x) =def (∃ exxi) [exxi ∈ EL(X) ⇔ xi ▷ x.

C(x, y): “an event in a thing x is caused by an event in a thing y”.

C(x, y) =def (∃ exy) [exy ∈ EL(x) ⇔ y ▷ x

In the above definitions, the notation exy indicates in the superscript the thing x to whose event space belongs the event e, whereas the subscript denotes the thing that acted triggering the event. The implicit arguments of both C’ and C are events, not things. Causation is a form of event generation. The crucial point is that a given event in the lawful event space EL(x) is caused by an action of a thing y iff the event happens only conditionally to the action, i.e., it would not be the case of exy without an action of y upon x. Time does not appear in this definition, allowing causal relations in space-time without a global time orientability or even instantaneous and non-local causation. If causation is non-local under some circumstances, e.g. when a quantum system is prepared in a specific state of polarization or spin, quantum entanglement poses no problem to realism and determinism. The quantum theory describes an aspect of a reality that is ontologically determined and with non-local relations. Under any circumstances the postulates of Special Relativity are violated, since no physical system ever crosses the barrier of the speed of light.

Textual Temporality. Note Quote.


Time is essentially a self-opening and an expanding into the world. Heidegger says that it is, therefore, difficult to go any further here by comparisons. The interpretation of Dasein as temporality in a universal ontological way is an undecidable question which remains “completely unclear” to him. Time as a philosophical problem is a kind of question which no one knows how to raise because of its inseparability from our nature. As Gadamer notes, we can say what time is in virtue of a self-evident preconception of what is, for what is present is always understood by that preconception. Insofar as it makes no claim to provide a valid universality, philosophical discussion is not a systematic determination of time, i.e., one which requires going back beyond time (in its connection with other categories).

In his doctrine of the productivity of the hermeneutical circle in temporal being, Heidegger develops the primacy of futurity for possible recollection and retention of what is already presented by history. History is present to us only in the light of futurity. In Gadamer’s interpretation, it is rather our prejudices that necessarily constitute our being. His view that prejudices are biases in our openness to the world does not signify the character of prejudices which in turn themselves are regarded as an a priori text in the terms already assumed. Based upon this, prejudices in this sense are not empty, but rather carry a significance which refers to being. Thus we can say that prejudices are our openness to the being-in-the-world. That is, being destined to different openness, we face the reference of our hermeneutical attributions. Therefore, the historicity of the temporal being is anything except what is past.

Clearly, the past is not some occurrence, not some incident in my Dasein, but its past; it is not some ‘what’ about Dasein, some event that happens to Dasein and alters it. This past is not a ‘what,’ but a ‘how,’ indeed it is the authentic ‘how’ (wie) of any temporal being. The past brings all ‘what,’ all taking care of and making plans, back into the ‘how’ which is the basic stand of a historical investigation.

Rather than encountering a past-oriented object, hermeneutical experience is a concern towards the text (or texts) which has been presented to us. Understanding is not possible merely because our part of interpretation is realized only when a “text” is read as a fulfillment of all the requirements of the tradition.

For Gadamer and Ricoeur the past as a text always changes its meaning in relation to the ever-developing world of texts; so it seems that the future is recognized as textual or the textual character of the future. In this sense the text itself is not tradition, but expectation. Upon this text the hermeneutical difference essentially can be extended. Consequently, philosophy is no history of hermeneutical events, but philosophical question evokes the historicity of our thinking and knowing. It is not by accident that Hegel, who tried to write the history of philosophy, raised history itself to the state of absolute mind.

What matters in the question concerning time is attaining an answer in terms in which the different ways of being temporal become comprehensible. What matters is allowing a possible connection between that which is in time and authentic temporality to become visible from the very beginning. However, the problem behind this theory still remains even after long exposure of the Heideggerian interpretation of whether Being-in-the-world can result from temporal being or vice versa. After the more hermeneutical investigation, it seems that Being-in-the-world must be comprehensive only through Being-in-time.

But, in The Concept of Time, Heidegger has already taken into consideration the broader grasp of the text by considering Being as the origin of the hermeneutics of time. If human Being is in time in a distinctive sense, so that we can read from it what time is, then this Dasein must be characterized by the fundamental determinations of its Being. Indeed, then being temporal, correctly understood, would be the fundamental assertion of Dasein with respect to its Being.

As a result, only the interpretation of being as its reference by way of temporality can make clear why and how this feature of being earlier, of apriority, pertains to being. The a priori character of being as the origin of temporalization calls for a specific kind of approach to being-a-priori whose basic components constitute a phenomenology which is hermeneutical.

Heidegger notes that with regard to Dasein, self-understanding reopens the possibility for a theory of time that is not self-enclosed. Dasein comes back to that which it is and takes over as the being that it is. In coming back to itself, it brings everything that it is back again into its own most peculiar chosen can-be. It makes it clear that, although ontologically the text is closest to each and any of its interpretations in its own event, ontically it is closest to itself. But it must be remembered that this phenomenology does not determine completely references of the text by characterizing the temporalization of the text. Through phenomenological research regarding the text, in hermeneutics we are informed only of how the text gets exhibited and unveiled.



After the Lemurians had existed for ages as beings not very different from the mankind of later times, yet more spiritual than intellectual, a gradual division took place into two well-marked sections, the Sons of Light and the Sons of Darkness. Selfish desire increased and the decline of the third race set in rapidly, but was not allowed to proceed too far. The law of progress prevented too great a downfall by the destruction of a large portion of the individuals through the breaking up of the Lemurian continent. Simultaneously with the decay of the third race civilizations, the beginnings of the new type of man, the fourth, began to appear, and new lands arose from the sea to take the place of the previous continent. Some of the islands of Polynesia are remains of some of the mountaintops of long-forgotten Lemuria, and the native traditions of a universal deluge, etc., greatly puzzled the early missionaries, who could not conceive how the ignorant savages, living in widely scattered islands, had obtained stories closely resembling those of the Creation and the Flood in the Bible. Australia and New Zealand are the largest parts of Lemuria now existing, but there are other portions, such as Ceylon or Lanka, which is a remnant of a northern highland of Lemuro-Atlantis, and the Polar lands, though the latter belong properly to the first and second continents.

Lemuria is said to have perished finally 700,000 years before the commencement of the Tertiary age of geology. The highest group of its inhabitants, the comparatively few “Sons of Light,” were not disturbed by the upheavals, for they had taken precautions and had moved away to safer regions; most of the small proportion of the average mankind that escaped centered towards land which is now under the waters of the North Atlantic. They formed the nucleus of the next root-race, the Atlantean, and from that land the coming great Atlantean civilization spread over the new continent that was rising. Nature never breaks the continuity of her processes, so no hard and fast line can be drawn as to when one race ends and another begins. For many thousands of years the first subrace of the fourth had been developing parallel with the culminating of the last subraces of the third, just as we see today a new subrace of our fifth root-race forming in America; so that the relic of mankind saved from destruction contained representatives in all degrees of advancement. It should be well remembered that it is not only mankind as a whole, but man as the individual ego, whose progress we are tracing. The races are the temporary vehicles of the larger life of the egos constituting them, and though they may perish when they have served their purpose, and before they have fallen too deeply into degradation, the immortal ego simply passes on to the next experience and will continue to do so until the succeeding manvantara or world period.

Atlantis gradually took form as Lemuria broke up under the turbulent disruptive forces of the adolescent period of earth’s growth, and as the portion of humanity which escaped the destruction spread afar, they peopled the newly risen lands and some of the old that were not submerged, with a race which subsequently touched the lowest depths of materiality that the world has seen. Since the Atlantean period man has been rising, though with many cyclic depressions, for the Atlantean civilization marked a turning point in the history of the Earth. Until then mankind was slowly descending into material conditions with a corresponding obscuration in spirituality. The Atlanteans stand as the apotheosis of matter, and it was in those far-distant days that the heaviest karma of the human race was generated, a karma which is holding us back from the advance we should otherwise make, and whose existence explains many of the difficulties and anomalies of life. Humanity reached its fullest physical development in the fourth race, the physical bodies themselves being much larger than at present. The old saying that “there were giants in those days,” was correct when applied to the Atlanteans. The curious decrease in the size of many organisms, which is so well marked in the case of the fearful saurians of the Secondary period — now represented by comparatively minute reptilian forms — also took place in the human kingdom; but as the practice of cremation was almost universal we are not likely to find many remains of gigantic human bones. Immense footprints have been found in the geologic strata of Nevada and Ohio, USA, which seem to be human, but geology has not definitely sanctioned the claim that they are so.

Legendary island of Atlantis.

The fourth race started under far less favorable conditions than the third, and towards its decline the story of Lemuria was repeated on lower levels; the same fight between the higher and lower natures within and without was waged, but more mercilessly; and as that was the age of passion and desire in excelsis and the eclipse of spirituality, the result was mainly in favor of the lower principles for a long time. But not forever, for, although the majority of the Atlanteans were not the descendants of the higher group of the third race, the “one third that remained faithful” fought such a good fight that they were enabled to escape before the Deluge from the lands that had been cursed by the evildoers, and to become the progenitors of the majority of our present humanity. The story of Noah’s Deluge is, in one of its aspects, a fanciful account of the great Atlantean submersion; but it also has deeper meanings, one of which allegorizes the primeval building of the world.

Full personal responsibility came to the man of the Atlantean period, and although the last or final choice between spiritual advancement on the one side, and materialism or personal aggrandizement on the other, “good and evil,” has not yet come for the mass of humanity, and will not until the next round, a long step in that direction was taken by the Atlanteans. But nature is merciful, and the world is not destined to perish ingloriously; so before the mischief had become irreparable, “the law that moves to righteousness” again arrested further degradation by giving a shock which allowed the egos to start anew with a fresh opportunity, upon new lands not soaked through with the evil memories of past sins. The majority of the Atlantean evildoers perished finally amid indescribable terrors, and the ocean soon obliterated all remains of that proud civilization which had misapplied greater powers than any with which we have since been entrusted. The last large destruction took place towards the close of the Meiocene age, when the Alps were upraised. Most of those then destroyed were of the giant race; but mankind was already diminishing in size, and when the final destruction of the few remaining islands upon which Atlanteans still existed took place, only about 11,000 years ago, men had long before assumed their present proportions. It was the latter destruction to which Plato refers when he handed on the tradition that the gods had caused the wicked Atlanteans to perish 9,000 years before his time. Airships of great perfection were used by the “White Adepts,” and the measures taken and the weapons spoken of illustrate a much deeper knowledge of natural forces — magic — than science has yet suspected, fortunately for us in this age of selfishness!

The fifth or Aryan race had started some time before the last destruction of Atlantis. Descended from the more spiritualized and better class of Atlanteans, a few had preserved the knowledge of their ancestors and were ready to revive it when the race demanded it. The institution of the Mysteries in all countries at a later period was an effort, and fortunately a successful one, to preserve the ancient wisdom from the profanation it had suffered in Atlantis. An example of the profound knowledge of the Atlanteans is shown in the astronomical computations of Indian astronomy, which are based upon a little that was permitted to escape from the guardianship of the Mysteries.

It was in Atlantis, too, that language took its inflectional form, after having passed from the stage of musical nature-sounds in the second race, to monosyllabic speech in the later third, and then to the agglutinative form in the fourth. Of course writing was well known to the fourth race, for during its long career it possessed civilizations higher than were those of Greece or Rome in their palmiest days, and even far higher than our own civilization today, though it may have been lost to the world at large during the period of confusion when the first subraces of the fifth were forming. The traces of writing in the “Stone Age ” (which belongs to our epoch) are not conclusive; and yet it is strange and entirely unexplained by modern science, that Palaeolithic man could draw animals upon antlers and cavern walls, etc., in a style that would not disgrace a good draughtsman of today, and which is certainly superior in accuracy to that of some of the Egyptian conventional representations of animals, or to the crude drawings of the famous Bayeux tapestry which was woven perhaps five hundred thousand years after the time of the supposed brutal “primitive” man — a savage that we are told was nearly on a level with his hypothetical ape-grandfather! Palaeolithic (ancient Stone Age) man was in reality carrying on some memories of the perished civilizations, as his artistic talent shows; the Neolithic (new Stone Age) man who followed him had lost this power, although he was improving in some other respects. The Palaeolithic drawings show no resemblance to the scrawls of children, but display concentrated observation and high technical skill — in other words, qualities of advanced civilization!

With this gradual break-up of the fourth race civilizations, which were varied and numerous, the dawn of what is known to science as the human period, begins. In actual years the distance is enormous from the first subrace of the fifth race to the present day, and what is generally supposed to be the whole history of man “does not go back. In the brief space at our disposal, only the most cursory reference can be made to the progress of humanity during the fifth race.

The destruction of the spiritually degraded Atlanteans gave a shock to the survivors which resulted in the sinking of material civilization for a long time over the main portion of the globe; we are not yet told exactly what proportion of the world kept some vestiges of the past greatness, but it cannot have been large. Anyway, the effect of the fresh start was good, for it provided conditions under which the later comparatively unsophisticated tribes could be helped by advanced souls who incarnated among them and taught them the elements of the arts and sciences. In every tradition that has come down to us from antiquity a Golden Age is spoken of — the “Garden of Eden” in the Bible — and, although in some cases this unmistakably refers to the first, second, and the early third races, when rudimentary mankind had not fallen into materiality, it may generally be taken to mean the dawn of the fifth when mankind was again comparatively pure and happy, and was guided by semi-divine kings, adepts of wisdom and compassion. In Egypt the traditions of many dynasties of gods and heroes were recorded by Manetho, and have actually come down to us, though the lists of names have been mutilated. While no doubt the details of the Greek, Hindu, Egyptian, Central American and Scandinavian cosmogonies and primitive histories of mankind are largely allegorical, their general agreement is not due to chance. By degrees the same old process of materializing came into action; and as the “family” races, or smaller divisions of the subraces, differentiated into the nations of the later ages, we arrive at “historic” and present times, with the numerous red, yellow, brown, black, and white representatives of the complex developments of the great evolutionary process of human expansion. Although we have descended into an age of moral and spiritual darkness (not intellectual), as compared with the Golden Ages it must not be forgotten that in the great journey of the soul from spiritual conditions through the material and back to a higher point, it is subject to a continual series of smaller cyclic ups and downs, and that even in the darkest time necessary experience is being gained. As we have long since passed the densest materiality of the fourth race, every step onwards is leading to higher conditions, and although the road seems to cross many a hill and descend into dark valleys, its general tendency is upwards all the time.

Unconditional Accelerationists: Park Chung-Hee and Napoleon

Land’s Teleoplexy,

Some instance of intermediate individuation—most obviously the state—could be strategically invested by a Left Accelerationism. precisely in order to submit the virtual-teleoplexic lineage of Terrestrial Capitalism (or Techonomic Singularity) to effacement and disruption.

For the unconditional accelerationist as much as for the social historian, of course, the voluntarist quality of this image is a lie. Napoleon’s supposed flight from history can amply be recuperated within the process of history itself, if only we revise our image of what this is: not a flat space or a series of smooth curves, but rather a tangled, homeorhetic, deep-subversive spiral-complex. Far from shaping history like putty, Napoleon like all catastrophic agents of time-anomaly unleashed forces that ran far ahead of his very intentions: pushing Europe’s engagement with Africa and the Middle East onto a new plane, promulgating the Code Napoleon that would shape and selectively boost the economic development of continental Europe. In this respect, the image of him offered later by Marinetti is altogether more interesting. In his 1941 ‘Qualitative Imaginative Futurist Mathematics’, Marinetti claimed that Futurist military ‘calculations are as precise as those of Napoleon who in some battles had all of his couriers killed and hence his generals autonomous‘. Far from the prideful image of a singular genius strutting as he pleases across the stage of world history, here Napoleon becomes something altogether more monstrous. Foreshadowing Bataille’s argument a few years later that the apex of sovereignty is precisely an absolute moment of unknowing, he becomes a head that has severed itself from its limbs, falling from its body as it gives way to the sharp and militant positive feedback it has unleashed.

To understand its significance, we must begin by recognising that far from being a story of the triumph of a free capitalism over communism, the reality of Park Chung-hee’s rule and the overtaking of the North by the South is more than a little uncomfortable for a right-libertarian (though not, perhaps, for someone like Peter Thiel). Park was not just a sovereign dictator but an inveterate interventionist, who constructed an entire sequence of bureaucracies to oversee the expansion of the economy according to determinate Five-Year Plans. In private notes, he emphasised the ideology of the February 26 incident in Japan, the militarised attempt to effect a ‘Shōwa Restoration’ that would have united the Japanese race politically and economically behind a totalitarian emperor. In Japan this had failed: in Korea, Park himself could be the president-emperor, declaiming on his ‘sacred military revolution’ of 1961 that had brought together the ‘Korean race’. At the same time, he explicitly imitated the communist North, proclaiming the need for spiritual mobilisation and a ‘path of the leader’ 지도자의길 around which the nation would cohere. The carefully-coordinated mass histrionics after his death in 1979 echoed closely the spectacle with which we are still familiar in North Korea.

Park Chung-hee and Napoleon demonstrate at its extreme the tangled structure of the history of capital. Capitalism’s intensities are geographically and temporally uneven; they spread through loops and spectacular digressions. Human agencies and the mechanisms of the state have their important place within this capitalist megamachine. But things never quite work out the way they plan.

Political Ideology Chart


It displays anarchism (lower end) and authoritarianism (higher end) as the extremes of another (vertical) axis as a social measure while left-right is the horizontal axis which is an economic measure.

Anarchism is about self-governance, having as little hierarchy as possible. As you go to the left, the means of production are distrubuted more equally; and as you go to the right, individuals and corporations own more of the means of production and accumulate capital.

On the upper left you have an authoritarian state, distributing the means of production to the people as equally as possible; on the lower left you have the collectives, getting together voluntarily utilizing their local means of production and sharing the products; on the lower right you have anarchocapitalists, with no state, tax or public service, everything operated by private companies in a completely free and global market; and finally on the top right you both have powerful state and corporations (pretty much all the countries).

But after all, these terms change meanings through history and different cultures. Under unrestrained capitalism the accumulation of wealth both creates monopolies and more importantly political influence. So that influences state interference and civil liberties also. It also aspires for infinite growth which leads to the depletion of natural resources which is another diminishing fact for the quality of living for the people. At that point it favors conservatism rather than progressive scientific thinking. Under collective anarchism, since it’s localized, it is quite difficult to create global catastrophes, and this is why in today’s world, the terms anarchism and capitalism seems as opposite.