Genesis does not begin with nothingness. Creation is not ex nihilo.
Genesis begins with more than everything. Creation is ex infinitio.
As with scripture, so it has been in that already-in-progress life inside which you awoke, from the chaos of infancy.
Somethingness — toomuchness — is primal. In the beginning is chaos.
Nothingness is abstract. It is an advanced abstraction that, once it possesses us, is thrust beneath the primordial toomuchness — an artificial ground, upon which we cannot stand, but within which we stiffen ourselves in epistemic rigor mortis.
Inside this self-inflicted vacuum we stiffly tumble end-over-end, nowhere, vacuous.
An infinite welter and waste is articulated by spirit.
Objects emerge from the encounter of subject and chaos.
Light against dark against mottled grays? Mom, dad, grandma, grandpa against a muddled mixture of suffering and comfort.
Division of this and that — always against the undivided all. Definition of this, in contrast that — both always against the irrelevant field of everything else.
We define against infinitude, but infinitude is so omnipresent we confuse it with nothingness itself. Just as you, sitting wherever you are, focusing on whatever focal object occupies your attention, define the object of your attention against everything else.
Every subject emerges in the midst of undifferentiated chaos.
You did. I did. Our infant subjects learned to recognize our first given objects.
When we learned new subjects, new given objects emerged. Our mathematical subject learned that one apple and one block shared a characteristic: one. And one block and another block shared something with one apple and another apple. From chaos came quantities of whatever.
We learned the subject of manners. We learned to say “please” when desire emerged and to say “thank you” when desire was gratified. We learned the subject of morality. Some actions were rewarded, some punished.
Every subject articulates new given objects. Those objects are articulated from chaos.
Then there is the sheer bullshit of social construction. You take a class on Derrida in college and get it in your head that you can invent reality. If you practice your bullshit invention long enough it will become familiar. If you force other people to adopt your bullshit long enough, they too, will see it as familiar.
What this does, of course, is alienate us from what we experience.
Soon, we are so alienated, we can see images of slaughtered and raped human beings and just view it all as political abstraction. It’s all just concept play.
We are like the little German boys who followed the first World War like a sporting event, described by Sebastian Haffner:
For a schoolboy in Berlin, the war was something very unreal; it was like a game. There were no air raids and no bombs. There were the wounded, but you saw them only at a distance, with picturesque bandages. One had relatives at the front, of course, and now and then one heard of a death. But being a child, one quickly got used to their absence, and the fact that this absence sometimes became irrevocable did not seem to matter. As to the real hardships and privations, they were of small account. Naturally, the food was poor. Later there was too little food, and our shoes had clattering wooden soles, our suits were turned, there were school collections for bones and cherry pits, and surprisingly frequent illnesses. I must admit, all that made little impression. Not that I bore it all “like a little hero.” It was just that there was nothing very special to bear. I thought as little about food as a soccer enthusiast at a cup final. The army bulletins interested me far more than the menu.
The analogy with the soccer fan can be carried further. In those childhood days, I was a war fan just as one is a soccer fan. I would be making myself out to be worse than I was if I were to claim to have been caught up by the hate propaganda that, from 1915 to 1918, sought to whip up the flagging enthusiasm of the first few months of the war. I hated the French, the English, and the Russians as little as the Portsmouth supporters detest Wolverhampton fans. Of course, I prayed for their defeat and humiliation, but only because these were the necessary counterparts of my side’s victory and triumph.
What counted was the fascination of the game of war, in which, according to certain mysterious rules, the numbers of prisoners taken, miles advanced, fortifications seized, and ships sunk played almost the same role as goals in soccer and points in boxing. I never wearied of keeping internal scorecards. I was a zealous reader of the army bulletins, which I would proceed to recalculate in my own fashion, according to my own mysterious, irrational rules: thus, for instance, ten Russian prisoners were equivalent to one English or French prisoner, and fifty airplanes to one cruiser. If there had been statistics of those killed, I would certainly not have hesitated to “recalculate” the dead. I would not have stopped to think what the objects of my arithmetic looked like in reality. It was a dark, mysterious game and its never-ending, wicked lure eclipsed everything else, making daily life seem trite. It was addictive, like roulette and opium. My friends and I played it all through the war: four long years, unpunished and undisturbed. It is this game, and not the harmless battle games we organized in streets and playgrounds nearby, that has left its dangerous mark on all of us.
It may not seem worthwhile to describe the obviously inadequate reactions of a child to the Great War at such great length. That would certainly be true if mine were an isolated case, but it was not. This, more or less, was the way an entire generation of Germans experienced the war in childhood or adolescence; and one should note that this is precisely the generation that is today preparing its repetition.
The force and influence of these experiences are not diminished by the fact that they were lived through by children or young boys. On the contrary, in its reactions the mass psyche greatly resembles the child psyche. One cannot overstate the childishness of the ideas that feed and stir the masses.
Real ideas must as a rule be simplified to the level of a child’s understanding if they are to arouse the masses to historic actions. A childish illusion, fixed in the minds of all children born in a certain decade and hammered home for four years, can easily reappear as a deadly serious political ideology twenty years later.
From 1914 to 1918 a generation of German schoolboys daily experienced war as a great, thrilling, enthralling game between nations, which provided far more excitement and emotional satisfaction than anything peace could offer; and that has now become the underlying vision of Nazism. That is where it draws its allure from: its simplicity, its appeal to the imagination, and its zest for action; but also its intolerance and its cruelty toward internal opponents. Anyone who does not join in the game is regarded not as an adversary but as a spoilsport. Ultimately that is also the source of Nazism’s belligerent attitude toward neighboring states. Other countries are not regarded as neighbors, but must be opponents, whether they like it or not. Otherwise the match would have to be called off!
Many things later bolstered Nazism and modified its character, but its roots lie here: in the experience of war — not by German soldiers at the front, but by German schoolboys at home. Indeed, the front-line generation has produced relatively few genuine Nazis and is better known for its “critics and carpers.” That is easy to understand. Men who have experienced the reality of war tend to view it differently. Granted, there are exceptions: the eternal warriors, who found their vocation in war, with all its terrors, and continue to do so; and the eternal failures, who welcome its horrors and its destruction as a revenge on a life that has proved too much for them. Göring perhaps belongs to the former type; Hitler certainly to the latter. The truly Nazi generation was formed by those born in the decade from 1900 to 1910, who experienced war as a great game and were untouched by its realities.
This was written before the Holocaust. Here is an account from Hannah Arendt on the moral reasoning of one of these boys, grown up into a nice abstract adult:
The member of the Nazi hierarchy most gifted at solving problems of conscience was Himmler. He coined slogans, like the famous watchword of the S.S., taken from a Hitler speech before the S.S. in 1931, “My Honor is my Loyalty” — catch phrases which Eichmann called “winged words” and the judges “empty talk”… Eichmann remembered only one of them and kept repeating it: “These are battles which future generations will not have to fight again,” alluding to the “battles” against women, children, old people, and other “useless mouths.” Other such phrases, taken from speeches Himmler made to the commanders of the Einsatzgruppen and the Higher S.S. and Police Leaders, were: “To have stuck it out and, apart from exceptions caused by human weakness, to have remained decent, that is what has made us hard. This is a page of glory in our history which has never been written and is never to be written.” Or: “The order to solve the Jewish question, this was the most frightening order an organization could ever receive.” Or: We realize that what we are expecting from you is “superhuman,” to be “superhumanly inhuman.” … What stuck in the minds of these men who had become murderers was simply the notion of being involved in something historic, grandiose, unique (“a great task that occurs once in two thousand years”), which must therefore be difficult to bear. … The troops of the Einsatzgruppen had been drafted from the Armed S.S., a military unit with hardly more crimes in its record than any ordinary unit of the German Army, and their commanders had been chosen by Heydrich from the S.S. elite with academic degrees. Hence the problem was how to overcome not so much their conscience as the animal pity by which all normal men are affected in the presence of physical suffering. The trick used by Himmler — who apparently was rather strongly afflicted with these instinctive reactions himself — was very simple and probably very effective; it consisted in turning these instincts around; as it were, in directing them toward the self. So that instead of saying: What horrible things I did to people!, the murderers would be able to say: What horrible things I had to watch in the pursuance of my duties, how heavily the task weighed upon my shoulders!
Life is to be lived in reality, and reality is given to us intuitively in myriad ways. If we receive it, our reflections on it will keep us in relationship with reality.
We can obscure replace reality with words. We can focus on words and play with them. It will all be quite amusing and pleasant. But we will alienate and we will be alienated.