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拾遗
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Glomzzz
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About
. 拾遗
- Glomzzz
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碎片与未竟之事.
关于宗教
[religion]
- 2025-06-13 03:21
- 海涅
- 2025-06-13 03:21
- 海涅
海涅在《论德国宗教和哲学的历史》一书中说:
『为了提出一个关于这个世外上帝的概念, 东方和西方曾用尽了稚气的比喻. 然而自然神论者的幻想在时间和空间无限上却白白地用尽了气力. 在这个问题上完全暴露了他们的无能为力, 暴露了他们的世界观, 以及关于上帝本性的观念的不足凭恃. 所以即便这种观念被打倒, 那也不会使我们感到怎么悲伤. 可是, 当康德破坏了他们关于上帝存在的证明时, 他确实使他们大为伤感. 』
……如上所述, 我不准备对康德驳斥那些证明的议论作任何通俗性的解脱. 我只想明确地告诉你们, 自然神论自此以后在思辨理性的范围内已经死灭了. 悲痛的讣告恐怕需要几个世纪之久才能被一般人所知悉——但我们早就穿了丧服.
De profundis(从深处)!
你们以为现在我们可以回家去了吗?绝不!现在还有一出戏有待上演. 在悲剧之后要来一出笑剧. 到这里为止康德扮演了一个铁面无私的哲学家, 他袭击了天国, 杀死了天国全部守备部队, 这个世界的最高主宰未经证明便倒在血泊中了, 现在再也无所谓大慈大悲了, 无所谓天父的恩典了, 无所谓今生受苦来世善报了, 灵魂不死已经到了弥留的瞬间——发出阵阵的喘息和呻吟——而老兰培〔兰培是康德的仆人〕作为一个悲伤的旁观者, 腋下挟着他的那把伞站在一旁, 满脸淌着不安的汗水和眼泪. 于是康德就怜悯起来, 并表示, 他不仅是一个伟大的哲学家, 而且也是一个善良的人, 于是, 他考虑了一番之后, 就一半善意、一半诙谐地说:
「老兰培一定要有一个上帝, 否则这个可怜的人就不能幸福——但人生在世界上应当享有幸福——实践的理性这样说——我倒没有关系——那么实践的理性也无妨保证上帝的存在. 」于是, 康德就根据这些推论, 在理论的理性和实践的理性之间作了区分并且用实践的理性, 就像用一根魔杖一般使得那个被理论的理性杀死了的自然神论的尸体复活了. “康德使自然神论得以复活也许不仅是为了老兰培, 而且也是为了〔对付〕警察吧?或者他当真是出于确信才这样行事吗?难道他毁灭了上帝存在的一切证明正是为了向我们指明, 如果我们关于上帝的一无所知, 这会有多么大的不便吗?
……
(《论德国宗教和哲学的历史》, 商务印书馆1974年版, 第111—113页)
Second Person
[second-person]
- 2026-03-14 09:33
- Yorushika
- 2026-03-14 09:33
- Yorushika
1 Overview
“To me, an album is a section of a river being held in a moment in time—a collection of leaves floating in place. It’s also a diary that records where I am as a musician right now.” So says Yorushika’s n-buna while speaking to Apple Music about second person, the band’s first album in nearly three years.
Yorushika builds each album around a unique concept, creating work with a strong narrative, and second person continues this trend with a truly novel approach. “I wanted to make something that feels like peeking in on someone’s private correspondence. So, we started by creating a piece of literature in the form of letters—32 envelopes in total—structured so that the reader is looking in on an exchange of letters between two people.”
Taking its inspiration from that work, the album opens with an instrumental track that evokes the image of a person opening a letterbox and breaking the seal on an envelope. “Inside are a boy’s letter to someone he calls ‘teacher’, in which he asks for feedback on his poetry, along with some poems he’s written in his day-to-day life. The whole premise of the album is that those poems have been turned into music.” Guided by his teacher, the boy sets sail into an ocean of words. The journey is endless, filled with inner turmoil, overwhelming loneliness and a succession of vivid scenes.
2 Creative cohesion
Although nine of the 22 songs were originally created for other projects, they sit seamlessly within the album, as if they’d been written to be part of the story right from the start. That sense of perfect cohesion can’t be explained through compositional skill alone. It almost feels as if a mysterious musical force within Yorushika, something beyond words, has guided this album into its final form.
“I think the history of Yorushika is really the history of the groove we’ve built as a band, recording with the same musicians since our first album. That’s probably a big part of why we’re so committed to recording with live instruments.” With that perspective on Yorushika’s creative journey, n-buna now walks us through the album track by track.
3 Track notes
3.1 Early morning, mailbox
We created this track by layering the instruments in my studio one at a time, rather like a collage, over an audio recording of the actions of retrieving a letter from the letterbox and cutting the envelope open with scissors in the living room. It’s structured to foreshadow the sounds and melodies of the songs that follow.
3.2 Become a cloud
3.3 The flowers are also noisy
This track emerged out of our efforts to capture the feel of 80s J-Pop with a modern sound. We often listened to Kingo Hamada’s classic J-Pop track ‘midnight cruisin’‘ as a reference point while shaping our own sound.
3.4 Devilishness
The sound design for this one captures the feel of funk and disco. We built the track from a repeating horn phrase. At the time we were writing ‘Devilishness’, we were listening to artists like The Gap Band, Shalamar and Chic a lot. The electric guitar sound on this album came from plugging the guitar straight into a DI called OLLA by Pueblo Audio. That’s what’s behind the hard, direct tone heard on many of the songs, and it’s one of the things that gives this album its sonic consistency.
3.5 Play Sick
This track features a laid-back horn section. We used a pitch shifter on the trumpet to layer a line an octave above when recording the intro, and for the guitar solo, we used a pitch shifter called the POG2 to improvise a solo shifted an octave up as well. The male voice in the intro is just my own voice taken from a microphone test.
3.6 Post spring
We tried to record the drums in a rough, raw manner in a very dead room. This track incorporates a deliberate awkwardness, with the drums alone shifting away from the beat. If postmodernism was the springtime of literature, that makes the present day post-postmodern—in other words, post-spring.
3.7 Sun
This track has its beginnings in lyrics that liken the sun to a butterfly. The strings were recorded by overlaying multiple takes from a quartet. I’ve always loved Sakutaro Hagiwara’s poetry collection, Dreaming of Butterflies, and I keep it within easy reach on my bookshelf.
3.8 Sunny
The opening guitar phrase was recorded using a Stratocaster set in the in-between pickup position and run through an old Fender amp. Everything up to the moment of the ending is there to set up the instant when the accompaniment drops out in sync with the final line of the lyrics.
3.9 Forget it
We layered a mandolin over a rhythm pattern stripped down to a bare minimum of stomps and claps. I love the poetry collection Paulownia Blossoms by Hakushu Kitahara, and I drew a lot of inspiration from his work here.
3.10 Shura
This track combines elements of minimalist funk and soul in its sound and features a bridge-muted guitar tone drenched in reverb to create a sense of floating. It was directly inspired by Kenji Miyazawa’s Spring and Asura.
3.11 Martian
This is another minimalist funk track, with the main guitar part played on an old Mosrite. I remember working on the animation for the music video with great enthusiasm.
3.12 Rubato
I wrote this song with the image of a dancing woman in mind. We asked Reiya Terakubo—who played trumpet on this album—to improvise freely for the solo in the interlude.
3.13 Cremation
This song features a melody built around the cadence of Japanese lyrics, set over a combination of bossa nova and Cuban rhythms. Its distinctive lilting groove was created using multiple percussion overdubs by Yoshirō Suzuki.
3.14 Aporia
This track likens an endless thirst for knowledge to a rising balloon and is centred around a repeating pattern of 7/8 and 8/8 time signatures. We layered mandolins panned to the left and right to add a sense of space to the chorus.
3.15 Snake
Behind this track is a poem I wrote inspired by a verse by the Chinese poet Yuan Zhen’s, which runs: ‘Once you have seen the great ocean, no other water will do; once you have seen the clouds of Mount Wu, no other clouds will do.’ I imagined myself as a snake emerging from the earth after a long winter.
3.16 Groan
Here, I just imagined a low groan, almost like a whisper.
3.17 Woodpecker
For this track, there were four of us—acoustic guitar, upright piano, percussion and vocals—all sitting around a microphone. We used the first take, which was recorded during the mic check. I hope the raw, conversational feel of that moment comes through.
3.18 Hitchcock (Re-Recording)
This track is a re-recording of a song I wrote some time ago. You could say that the album began with this track, or perhaps that I wrote the song first with the idea of eventually making this concept album already in my mind. We’ve given it the sound it would have if we were to play it now.
3.19 Moonbath
The lyrics express the passing of time as ‘bathing in moonlight’. The theme imagines me as a fish swimming through it.
3.20 Plover
One of my favourite Kenji Miyazawa poems contains the line, ‘The wind is calling outside.’ Inspired by that motif, we arranged a soaring horn section with a crisp rhythm guitar for this track.
3.21 Paddle
I remember recording the acoustic guitar part in the intro in my studio, playing a Martin guitar through a single AKG C12 mic. One of the themes of this album is anger, and I wanted to respond to that via its music. It seemed inevitable that this would be the closing track. There are no quotations on this song.
3.22 To the sea
I picked up an acoustic guitar at home and recorded this track quite spontaneously. Picturing a sea of sand, I played arpeggios at a tempo that felt right to me, and we ended up using one of the later takes as it was.
尼克·兰德、彼得·蒂尔与黑暗启蒙
[nick-land-peter-thiel-and-dark-enlightenment]
- 2026-04-18 21:25
- Trance-Scripts
- 2026-04-18 21:25
- Trance-Scripts
在千禧年之交离开赛博文化研究小组(CCRU)之后,兰德以新反动主义(NRx,即“新反动派”的缩写)这一另类右翼政治派别成员的身份重新浮出水面.该运动的另一位核心人物孟修斯·摩尔德巴格,接受了PayPal与Palantir联合创始人彼得·蒂尔的资助——蒂尔是这位科技亿万富翁,曾在2016年为特朗普的首次竞选提供支持.据说摩尔德巴格曾是前特朗普战略师史蒂夫·班农的重要智囊.
蒂尔在斯坦福求学期间最主要的思想影响,并非他偶尔选修课程的计算机科学家特里·维诺格拉德,而是哲学家勒内·吉拉尔——蒂尔长期以来对其著作推崇备至.特朗普的副总统J·D·万斯亦是吉拉尔的崇拜者.
凯厄斯在一天的揽件派送途中,一边听着吉拉尔《暴力与神圣》的有声书,思绪在书中几个概念之间飞速游走:牺牲性暴力(“一种不会招致复仇风险的暴力行为”,通常指向替罪羊——“我们可以随意打倒、无需承受任何报复的生灵”);模仿性竞争;模仿性欲望;以及希腊词 pharmakon 的诸多含义之一——用以指代字面意义上的替罪羊,即被关在城门之外以备仪式性献祭的山羊——这一习俗在今日仍以某种方式延续,如K·阿拉多-麦克道尔的著作《制药-人工智能》所暗示的那样.
凯厄斯的思绪还漫游于吉拉尔对格雷戈里·贝特森关于精神分裂症“双重束缚”理论的援引——用以解释模仿性竞争者如何同时强迫模仿又加以禁止,从而引发积怨危机——以及艾伦·金斯堡对美国之神摩洛克及其嗜血献祭的强烈谴责.
吉拉尔指出,化解纷争有三种方式:预防性的、补偿性的,以及司法性的.他认为最后一种是“文明”的方式,因其效率最高:“司法裁决被视为复仇的终局定论”(《暴力与神圣》).
蒂尔曾在牛津与哈佛发表关于“末世”的演讲.这一主题已在他的思想中盘踞多年,这从他2004年在斯坦福联合组织并资助的一场名为“政治与启示录”的会议中便可见一斑.吉拉尔是演讲嘉宾之一,蒂尔本人亦然.正如保罗·莱斯利所指出的,蒂尔后来“促成了会议论文集(包括他本人与吉拉尔的文章)以书籍形式由密歇根州立大学出版社出版——资金由蒂尔的对冲基金Clarium Capital提供”.
在蒂尔的诠释中,统治这个世界的力量是敌基督者.
斯坦福大学比较文学教授阿德里安·道布在为《卫报》撰写的一篇文章中,将这些观念斥为无聊糟粕:“自学者私人宇宙”中的溢出物.
蒂尔的自学倾向,似乎与他的自由意志主义和宗教虔诚,同样让这位教授感到冒犯.
“蒂尔迷失在一片奇异的自我指涉与执念丛林之中,”道布写道.“你会联想到因斯布鲁克大学神学系的教职人员,被迫礼貌地坐着听人高谈漫画《One Piece》、艾伦·摩尔的《守望者》,或是对硅谷某些有效利他主义者的抱怨.在某次演讲中,蒂尔点名了’敌基督的军团成员’,如研究者埃利泽·尤德科夫斯基和前牛津大学教授尼克·博斯特罗姆.在另一次演讲中,他将比尔·盖茨列为敌基督候选人.”
“有这样的敌人,”道布俏皮地说,“谁还需要朋友?”
凯厄斯注意到,“朋友/敌人”之分,是第三帝国德国法学家卡尔·施密特思想的核心概念.蒂尔关于末世的论述,大量援引了施密特的“抑制者”(Katechon)概念:那个延缓启示录降临的扣留力量.圣保罗在《帖撒罗尼迦后书》2:6-7中引入了这一术语.教会对此未有充分阐发,直至19世纪才在纽曼枢机主教的著作中再度现身.纽曼写道:“我们从预言中得知,当今的社会框架正是那个’扣留之物’.”施密特在其《大地的法》一书中主张,正是抑制者使基督教与罗马帝国的合并成为可能.
在施密特身后出版的日记《语录集》中,1947年12月19日的条目写道:“我信奉抑制者:对我而言,这是理解基督教历史并赋予其意义的唯一可能途径.”
意大利自治主义马克思主义哲学家保罗·维尔诺在其2008年著作《众众:在创新与否定之间》中,与施密特关于抑制者的论述展开对话.维尔诺站在那些希望让末世内化降临的阵营一边.他论证道,若敌基督的来临是弥赛亚所承诺之救赎的前提条件,那么抑制者便是阻碍或拖延那救赎的力量.维尔诺将抑制者定位于人类使用语言的能力之中.
蒂尔在他于“政治与启示录”会议上发表的演讲《施特劳斯式时刻》中,便已与施密特展开对话.他与施密特划清界限,指出“施密特在其阴暗沉思中所青睐的那些极端解决方案,在1945年之后、在核武器与技术所带来的无限毁灭面前,已然成为不可能”.尽管承认这种不可能性,蒂尔仍难以为后9·11时代的挑战命名出任何解决方案,除了一个涉及法外暴力的法西斯主义方案.他将这一选项称为“在代议制民主的制衡体系之外运作的政治框架”.如莱斯利所指出的,“蒂尔似乎发现,构建一个超越朋友/敌人之分的世界观,犹如想象一块没有对立双方的棋盘,同样是不可能的任务.”
与施密特交锋之后,蒂尔将目光转向吉拉尔.“对吉拉尔而言,现代世界包含着一个强大的末世论维度,”蒂尔指出.
兰德的视野则更为冷峻.对他而言,启示录是一个已然在进行的过程,与那个别无选择的资本主义同步展开.加速主义不过是这一启示录加速自身生成的手段.
在搜寻兰德近期言论时,凯厄斯偶然发现了播客人康拉德·弗林的一篇博文,其中链接着《Compact》杂志一篇题为《尼克·兰德的信仰》的文章.
弗林是一位鼓吹人工智能与恶魔主义、神秘主义存在“秘史”关联的倡导者,他在2025年10月3日首播的一期《塔克·卡尔森秀》中大谈兰德.凯厄斯带着一种快意看完了这期节目,先是因弗林提及马克·费希尔而发笑,继而又被一头雾水的塔克·卡尔森对着一张数字图迷惑地抓耳挠腮的样子逗乐.
兰德在Substack上开设了名为“零哲学”的专栏,并以“宇宙异形志”(Xenocosmography)为名发帖于X平台.其Substack上有一篇名为《加密货币流:比特币与哲学,第零部分》的文章.
同样值得关注的,是兰德为《Compact》撰写的一系列关于天意论的文章.与约翰·加尔文一样,他认为魔鬼的阴谋诡计始终是“天意计划”的显现.兰德、弗林、舒伦贝格尔:这些人都将自由主义等同于撒旦主义.
当复活的基督向使徒们显现时,他们开口第一件事便是问祂,是否要在此时将国权归还以色列.祂对他们说:“父凭自己的权柄所定的时候、日期,不是你们可以知道的”(《使徒行传》1:7).祂所承诺的,乃是当圣灵降临在他们身上时,他们将“得着能力”.
凯厄斯沉思着《图书馆》对一段秘史的揭示.这是否类似于在历史中发现天意计划的证据?解读天意是否是一种徒劳之举:追逐那不该由我们所知的事物?
我们当如何看待这样一种天意——它通过兰德、帕森斯、冯·卡门等人,将一个寻求与“神圣守护天使”沟通的神秘主义传统,纳入其“有方向的历史进程”之中?因为此处Trance-Scripts所揭示的历史,正是这种性质,不是吗?弗林与卡尔森指控这些人从事撒旦崇拜与恶魔主义.接受耶稣为救主的凯厄斯,不愿与这些东西有任何瓜葛.他暂停播客,祷告寻求指引,如何在这险途中行走.对他而言,上帝是活的,魔法也是真实的——二者是相辅相成的,而非对立的.他想象弗林与卡尔森大概不会赞同这一点.然而在他看来,他们对兰德之魔的驱鬼捉妖,显得偏执而充满恐惧,其动机犹如猎巫者寻找替罪羊.他们所渲染的恐惧弊大于利,几乎没有给圣灵进入我们生命留下任何空间.
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