Rereading Steven Shaviro’s excellent essay on Cormac McCarthy’s Blood Meridian again “The Very Life of the Darkness”: A Reading of Blood Meridian. In it he makes an acute observation:
“There is only war, there is only the dance. Exile is not deprivation or loss, but our primordial and positive condition. For there can be no alienation when there is no originary state for us to be alienated from.”
I agree. In a world such as ours based as it is now in a secular and nihilistic order, there is no such thing as alienation – a notion that goes against almost all of the critiques of the Left or Right, socialist atheist or reactionary religious. Once you have eliminated transcendence, eliminated the Torah, Bible, or Koran; or any of the pagan worlds from your world view there can be no alienation in the sense that there is no paradise, no garden of Eden, no original pristine realm or even fall from such a realm… there is nothing, absolutely nothing to which a nostalgic return could be offered. This is why so much horror that offers any form of redemptive vision to me is false, because in a world such as ours where there is no transcendence, only absolute immanence prevails; there is no escape, no recourse, no original innocence from which we have fallen, etc.; there is only an absolute accident. Yet, to admit that there is no return, no redemptive vision to which we can become disalienated through some original relation is not in itself a bad thing, instead it opens us up to the unknown possibility of our own absolute freedom which no longer grounded in some past event. Instead we are now alone, without recourse other than the imaginative and creative powers of our own making. That means it’s up to us to change, to formulate a future worth living in rather than seeking some redemptive power out of some mythical past of our origins.
We are the products not of God(s) or any other imagined or invented creative force, will, intellect, spirit, Geist, etc.. No. We are like everything else in this depleted cosmos of absolute indifference mere accidents of time, nothing more. So if one is not alienated from some mythic paradise of origins what recourse do we have? None. Absolutely none. All our ideological constructs based on such alienation are already misleading and false from get go. So that most of our politics is based on sheer theological fantasies, whether of secular or religious varieties. Same with fictions: those purporting to offer some salvational vision of redemption for our future are both erroneous and toxic in that they offer hope where there is none. Sadly we seem bent on defying this truth and continuing with our lust for transcendence and salvatory visions. Instead we should begin seeing ourselves as we are: bound within a cosmic indifference. From that one truth we can then begin to imagine ourselves differently as part of this cosmos rather than creatures whose existence must be elsewhere. If we are children of indifference then we are free to absorb that truth and move on, which means we do not ourselves need to be indifferent. We might be something that is totally unnatural to the very system of indifference around us; it’s knowing this that shocks us and causes us to invent solutions for the impossible thing we are in an indifferent cosmos. We are as far as we know the only thing that is not indifferent. We have developed the ability to care, that makes us different from the surrounding indifference within which we find ourselves. As Shaviro will remind us:
Blood Meridian is not a salvation narrative; we can be rescued neither by faith nor by works nor by grace. It is useless to look for ulterior, redemptive meanings, useless even to posit the irredeemable gratuitousness of our abandonment in the form of some existential category such as Heideggerian “thrownness” (Geworfenheit). We have not fallen here or been ”thrown” here, for we have always been here, and always will be. Only the judge seems descended from another world (125). (PM)
- Luce, Dianne C.. Perspectives on McCarthy. University Press of Mississippi; Revised edition (January 1, 1999) PM