The Philosophy of Diamodernism

exercise

The Commune Mondiale has vowed to work towards the realm of freedom with all the powers of its own intellect. We call this experimental attempt at the intellectual anticipation of a future society, liberated from falsehood, Diamodernism.

This represents a conceptual development of the modern project as a whole, which, contrary to postmodernism, critically examines the current epoch of modernity in general and the age of modernity in particular, but without denying its achievements or deconstructing its claims.

In the context of diamodernism, the prefix "dia" (Greek διά – "through," "throughout") denotes not merely passing through or mediating, but rather the movement of thought as a critical penetration of modernity in its innermost demands. It marks the intensification and overcoming of its historical forms by not circumventing their internal contradictions but rather passing through them – toward a new quality.

This criticism is not external, but immanent:
It springs from the innermost essence of the modern soul, whose self-understanding has always been sustained by an unresolvable tension between freedom, reason, and alienation. Diamodernism does not resolve this contradiction through harmonious reconciliation, but rather transforms it through negation:
The conditions for the completion of freedom have yet to be created.

This abolition of modernity should not follow the mere swan song of its desire, as the various “post” ideologies of the last decades have pursued and still pursue, but rather, instead of deconstruction, it should anticipate liberation – on the basis of and against modernity, towards its own flowering.

moments

In this sense, the ideas of humanism and the Enlightenment, as well as of romanticism and metaphysics, the systems of idealism and materialism, the impulses of rationalism and empiricism, right up to the fruitful irritations of the mind through surrealism and psychoanalysis, should act as protagonists in order to design precisely that critical, social vision for the completion of the modern project that does not get bogged down in the dialectic of enlightenment, the inherent relapse into barbarism.
The time of prehistory should finally be ended and the individual should be linked to his society.

We counter the obvious danger of false syncretism and arbitrary eclecticism with a cybernetic-dialectical exploration of all sub-areas of human knowledge and experience, in order to reveal, from the complexity of historical movement, those conditions that stand in the way of the delayed arrival of God as the allegorical savior of humanity. This ultimately benefits all those potentials that, in turn, may appear as the midwives of our metaphorical or real salvation.

Objectives

This abstract goal of perfecting an unfulfilled promise cannot be achieved in this programmatic text alone—perhaps in any comprehensive work at all. Instead, the realization of the good life must be accomplished as a joint effort of all individuals involved, ultimately not merely in their minds, but in organization and action.

This event – which we the emergent act call it – must therefore be carried out beyond our thinking, precisely in the fulfillment of prehistory, which ends for the benefit of the suffering and (self-)conscious souls that we call human beings.

Thus, diamodernism remains a mere intellectual framework, an open direction of thought, a serious guideline of ethical tension and practical spontaneity in the transformation of an uncontrollable cosmos and its sociospheric islands.

Modernity as a project for the liberation of man and progress in its communal structure should therefore not be continued blindly, but first be put into practice in order to prevent its periodic fall – which, like that of Sisyphus' rock, always occurs after it has victoriously overcome the last hurdle and reached the top of the mountain.

This hope is ultimately the basis of diamodernism, which, however, does not dissolve into this purely imaginary process, but positions itself in avant-garde ventures against the real system, the totality of the historical impasse. Thought, however, must precede the movement, precisely because Diamodernism went through materialism, which, contrary to scientific socialism, has to acknowledge that the inherent teleology of history may sometimes be directed against man.

Method

The methods of diamodern design and disruption are strictly negative, experimental and fragmented, thinking in contradictions and gaps, in images and formulas, in favor of the complex logic of dynamic systems, in order to initiate, through these and across time, a movement of the mountain itself, in order to free the one punished by the gods from his senseless task:
Thus, for the first time since his early birth, mankind was allowed to find itself and to pardon its mirroring, mythical king.

This message in a bottle of our philosophy, as Theodor W. Adorno called it, is released by us to be found at the right moment and to connect with the possibility, the kairos of change, when everything falls - but what helps is not buried.
In doing so, we will make use of the fantastic of the unconscious, the intelligible and the beautiful, as well as of cognitive and rigorous reason, the conflict-ridden psychology of the individual, as well as the circular logic of the system, in order to find an exit that enables us to abolish the existing, in the threefold sense that Georg Wilhelm Friedrich Hegel once envisioned:
End, preserve and increase.

One cannot avoid taking a critical look at fundamental issues: the anarchy of the market and of nations, political economy as a generalized particular interest in the struggle for value, the ideologies of chauvinism, the myths of world conspiracy and collective destiny, from private prejudice to the shared desire for annihilation.
The protection of the individual from and his development on the basis of society will be sought, just as the same will be sought from and within nature.

We don't oppose evidence-based science where it works, but add speculation where it fails or limits what is actually possible. We also oppose the rigid prohibition imposed by Occam's razor, just as we violate the dogmatic ban on utopian images.
However, we do not do this – let this be clearly stated – in order to indulge in every obscure occult or to follow the infantile, authoritarian know-it-all of esotericism.
We counter anti-modernism, blind trust in emotion or immediate thought, traditionalism, and elitism with serious play and courageous exploration. We do not demand the creative and the critical in simultaneity or dialogue, but rather pit them against each other as circular moments of tension that simultaneously claim unity and sole validity.

The friends of diamodernity will first and foremost have to recognize the misery. They will not simply reframe this constant of prehistory in a new and positive way, but will actively combat both poverty and disease, waging war against viruses, bacteria, and fungi—without destroying its selective benefits and inherent splendor.
We also rebel against the necessity of work and ultimately even against the inevitability of death and remaining dead.

The direction of this movement is thus directed against entropy as a barrier to the possibility of eternal negentropy or – in recognition of the fundamental injury it inflicts on us – it complains against this existential injustice as long as it exists.

boundaries

Diamodernism will seek to redeem mankind already in the earthly realm and will consider this salvation to be possible, in the process of being understood, once the conditions for the possibility of liberation have been met.

He also recognizes his limitations - even if he does not acknowledge them - and thus knows that his subjective revolt is purely futile, experiences the primacy of the object over his unbridled will, respects the non-identical in the rebellion of the real, unites in his reason the rational spirit of mathematics and the irrational soul of sexuality - and combats the rational ideology of the struggle for survival of bourgeois, necessary states of nature and the irrational madness of sado-masochistic regression to undermine even these underdeveloped achievements of an ailing, pubescent civilization.

Diamodernism ultimately finds its own obstacle in nihilism and accepting cynicism, thus committing itself to a negative morality in the form of an egalitarian-hedonistic universalism that strives for the realm of freedom and seeks to loosen that of necessity within itself until it may disappear in pacified being and nothing remains but loving, thinking and creating individuals amidst the beauty of glowing stars and lush greenery, resting in gentle breezes between the gorges of human-sacred buildings and raging in stormy passion.
This without experiencing or even knowing the most terrible suffering.

Limbs

Diamodernism – this is what we can ultimately conclude – is thinking, writing, painting, drawing, shaping, designing, dancing, building, developing, calculating, swimming, running, flying, fucking, loving, organizing, criticizing, fighting, learning, teaching, reproducing, appeasing, rushing, believing, hoping, researching and speculating.

We are found in Marxism, liberalism, and anarchism, but not in monarchism, vulgar conservatism, or reaction.
We deal with philosophy and theology, and produce drama and science fiction.
We work for salary and wages or live on alms.
We are scientists and humanities scholars, artists, nerds and neighbors.

There are only a few of us.

But we can be anyone – and anyone can be us.

Diamodernism seeks the liberation of all without exception – everywhere and at all times.