And then there was Tiqqunery...

What is Tiqqunery?


Whereas Tiqqunery dreams that it is the nightmare of the modern world, it wakes up to the fact that it is the final intellectual buffoonery of the modern world's decomposition.


A blend of juvenile hopes and theorized frustrations, Tiqqunery is the philosophical, haughty, and pathetic version of the religious and sectarian stink that an era totally stripped of any historical and social consciousness favors.


The exemplary nature of the tiqqunist jumble can only be fathomed in light of the intellectual impostures tolerated in these times: they pay a price of general confusion and flatness for their retaking just as such and incoherent syncretization of a set of theories that are fundamentally opposed in their aims and ends. With their magic of speculative collage, the strategic visions of Debord serve the philosophical ambitions of the political moron Heidegger; Marx flirts with that poser Caillé; Bataille, that chamber-pot, waltzes with Benjamin...


The great discovery of Tiqqunery is to replace the poetic vision of the world of the Surrealists and Situationists with a religious and metaphysical vision. A missionary avant-garde, Tiqqunery promises paradise with a religious transparency accompanied by a high intensity mystical practice. In the full meaning of the words, then, basically, humanity will now be able to lose itself "... in never-ending holy wars, schisms, sects, and heresies..." and "accept the idea that metaphysics, far from being the product of an occasionally vaporous kind of questioning, comprises "... the fecund tissue of existence itself," that humanity will finally open up "...truly to the experience of anxiety, ecstasy and abandon." In the Tiqqunist paradise, there's an opportunity to experience all the forms of cosmic orgasm. While waiting for that, though, the "hottest" Tiqqunist experience constitutes going into raptures in a bakery, after failing to get some with the baker herself...


Following Heidegger, Tiqqunery prescribes a restoration of sacred horror: manna is fulfilled in the name of being, as if the impotence of contemporary humanity were comparable to that of the pre-animist primitives when thunder rumbled in the sky.


For a whole century, philosophy has been expressing its need to escape commodity domination by developing a metaphysics that condemns it and puts a limit on it from the perspective of an undying root basis. With all these eternal values compromised by the contemptible inauthenticity of everything that exists, there's nothing left but the holiness of Being. Sheep in wolves' skin, working towards the reunification of meaning and life. However, for a very long time now, the majesty of the appeal to being has been wrapped up in a smoky aura. Heidegger: "But 'being'... what is 'being'? Being is what is." As Adorno notes: "Being seduces you, from the depths of bad poems, eloquent as the rustling of leaves in the wind."


To engender a consciousness of oppression, Tiqqunery goes as far as it can as a philosophy without however ceasing to be one. It is thus characteristic of it that while it unveils the metaphysical essence of the world, it can only really fight it as a philosophical category, that is, as an adversary in the same condition as it is in. Thus it finds the exact expression to qualify its activity when it affirms that it is only struggling against a certain "interpretation." Astray in its perilous scholarly exercises, Tiqqunery can only announce to humanity its liberation in the form of moral postulates: swapping out their present consciousness for a "true" consciousness, and doing so, abolishing its limits with a "leap": "critical metaphysics is a synonym for transfiguration." In a reading of history in terms of "the fall" and "the redemption," the unfortunate situation of humanity appears to be that they have remained sunken in the mud of immanence instead of progressing towards the forgetting of being. That's why Tiqqunery tries to cut a path for its new gospel by setting an example or by a handful of limited experiences which are supposed to allow the conversion of everyone's consciousness.


Because it systematically refuses to consider the present world in any way other than in terms of idealist and abstract postulates, Tiqqunery logically elevates its philosophical development to a plane of pure autonomy. Regarding millenarianism itself, a fundamental fact escapes its vision: when religion still dominated the reality the world entirely, revolts and subversion could not come about outside of the material and ideological framework set by religion. To the extent that all the revolts of the Christian heretics of the middle ages and the Jewish Sabbatean movements were part of that reality, the dissolution of which they gave rise to little by little, they had a subversive basis far more concrete than any return to eschatological times arbitrarily decreed today. Though Tiqqunery is bitterly upset about the fact that the spectacle easily integrates this kind of hackneyed "messianic return" fetish, it's not so much because it would be able to understand that this "return" is in itself historically threadbare, but rather because it lacks the explosive spiritual surplus that it boasts that it is regilding and prophesying: "We'll be shocked if one of those big blow-out worship events that the Spectacle is so fond of, like the one for the year 2000, for example, don't turn into a disaster one day or another." Whether big or little, Tiqqunery is still too much in love with church services to admit that "god is dead."


The spectacle (in the sense of a historical phase of capitalism) has always worked to make the historic and social foundations of its domination, as well as the nature of the social relations it engenders, into something mysterious and opaque. This is therefore not, as Tiqqunery believes, because the "social illegibility" of an aimlessly wandering world today rediscovers itself as such that it will ensure the clear unfolding of the Heideggerian project or the promised coming of Tiqoun. On the contrary, it is because these theories refuse to consider the world in terms of its historical and social development that, by going back to the roots of mysticism, they reinforce its confusion and mystery. Thus there's nothing surprising about Bloom's appearance within Tiqqunery as the most abstract replacement for the old figure of the proletarian worker; there's also nothing surprising about Tiqqunery's considering that the brutal return of the lumpenproletariat will proceed not from the historical, economic, and social contradictions proper to capitalism itself, but will instead arise from a frightfully simple machiavellian project of commodity domination: the voluntary recreation of a destitute social class so as to keep the middle class in a state of fear and exploitation! The speech of the God of metaphysics, like that of the Crucified one, is desperately slurred.


In their perfectly just desire to combat the economism that has dominated a certain marxism and the evolution of revolutionary struggles, Tiqqunery merely ends up making an abstract negation of socio-economic relations: there is no capitalism, and the commodity world is but an interpretation. And so it fails to show the intimate bond that unites capitalism and economism, and to what extent Marx's critique remains marred by what it intended to deny. We arrive then at the paradox that when the economy and its principles physically [really] dominate everywhere, they are totally absent when approached from a purely metaphysical perspective.


One must render to Tiqqunery its due: aside from the handful of disoriented professors and students that they'll take in without much trouble, all that their desperate attempts at intellectual credibility will earn them will be a well-stewed ubuesque guffaw... and the rest is nothing but college kids bullshitting.

changed April 27, 2010