We philosophers are not free to separate soul from body as the common people do… We are no thinking frogs, no objectifying and registering devices with frozen innards – we must constantly give birth to our thoughts out of our pain… Only great pain is the liberator of the spirit, as the teacher of the great suspicion… Only great pain, that long, slow pain that takes its time and in which we are burned, as it were, over green wood, forces us philosophers to descend into our ultimate depths and put aside all trust… One emerges from such dangerous exercises in self-mastery as a different person, with a few more question marks, above all with the will henceforth to question further, more deeply, severely, harshly, evilly, and quietly than one had previously questioned.
– Fredrich Nietzsche, La Gaya Scienza
Deleuze in his short essay “The Complaint and the Body” in Two Regimes of Madness speaks of what comes in-between, of the notion of concepts that are ‘inter,’ or designating what is “between”. As he’ll suggest this notion of in-between “is neither the “one” nor the “other,” but somewhere in the middle, like an intermediary, a messenger, an intermezzo: not the other stage, the other scene, but in-between two sessions, with the time and space proper to inter-conceptuality”.
I remember Norman O. Brown in his short book on Vico once spoke of those little plays within plays during the Renaissance wherein a shift between two diametrically opposed worlds opened a hole in-between that allowed the players to enter a saturnalia, a carnival of opposites – a time-between-times in a utopian space of possibilities that allowed parody, satire, playful Punch-and-Judy topsy-turvy laughter to spawn a critical gaze upon what was passing, and on what was to come.
Are we not in such a moment in-between, when one world view is being destroyed, and, yet, another is not quite there yet; neither fully realized, nor developed, but rather playfully adapting itself in an interworld of parodic mutation and metamorphosis, of laughter and forgetting? Rather than the term post-human, post-capital, post-history… etc. we might be better served by inter-alienation, or interim or intervening time, or even dis-alienation as in
“from Old French des- or directly from Latin dis- “apart, in a different direction, between,” figuratively “not, un-,” also “exceedingly, utterly,” from PIE *dis- “apart, asunder” (source also of Old English te-, Old Saxon ti-, Old High German ze-, German zer-).” (etymology online)
This sense of departing into another direction, of undoing one world or symbolic order, of destroying through figurative hyperstitional enactments that both set to play and memetically condition us through the play-between-plays, a mime world that silently exposes us to the satirical and sacrificial destruction of the old and the installation by way of immersive modeling of the new within an intersubjective movement that exceeds the old and redefines and transforms us through mutation and metamorphic play. The apocalypse has already happened, the collapse of the future upon the present has occurred, we only need accept this hyperstitional meme as the enactment of our fictional transport immanent to this transitional plane, rather than as some solid or substantive truth we are entering into; instead we have already begun the transitional phase shift, entered the excess of an unbounded logic, shriven of the old nomos: groundless and on the move, a flight in-between one world and a world we are constructing our of our hyperstitional needs. Where we’re heading there is no Law, no contracts, no police; only the movement of your hands and eyes as you annihilate the world and build a new one out of its ruins.