The telos of that particular bias against life which we shall call “negative pessimism” – bias which views the vain and often maddening desires that so often animate and intensify life as irredeemably evil – only serves to enshrine suicide as life’s truest and highest expression. If, therefore, such a pessimist does not immediately kill himself the moment he fully surrenders to such a notion, he is not only a coward but a potentially diabolical force who, at a minimum, should be avoided by all men, if not promptly sentenced by the requisite authority and put out of his pitiable misery: the negative pessimist as one who, though barely able to swallow the bitter concoction he himself has mixed, possesses not the strength of stomach to prevent it from coming back up and over all those he comes into contact.
In the ideal political state, perhaps only a single negative pessimist would be allowed to keep his life in any one generation, if nothing else than to serve as an example of the deleterious potential that such an irredeemably destructive bias could have upon a people if it was ever embraced en masse; negative pessimism whose sole benefit is found in its sublimation and eventual overcoming by a stronger, more virile force: the pessimistic view which is indeed the most difficult and, yet, justified prejudice to have ever been raised against the value of life, one that cannot, in fact, be absolutely negated but only internalized and otherwise willfully “accepted” so that from it a man may synthesize a more endurable “truth” by which to bolster his idea of life and impregnate it with the necessary strength to weather the harshest and most brutal storms of accusation.
The force that binds, animates, invigorates, tempts, torments and spurs both a people and an individual to any action at all (be it higher, lower or otherwise) can, in a crass sense, be approximated with sexual or procreative energy.
Sexuality is indeed the currency that attracts as well as repels the disparate members of a body and state towards and away from one another, and either intensifies or slackens depending on the measure of restraint and conservation or indulgence and squander exercised by a person or people with regards to its consummation and ultimate release; release that, in order for the energy to realize its greatest purpose must be directed, received and reciprocated “in kind” or else saved and recycled but never wasted, never discharged into the vacant ether as simply one more means to reduce the tension that in every case precedes productive activity: the more pitched, palpable and acute the build-up, the greater the potentiality residing in that which might be produced from the concentrated employment thereof.
Without sufficient tension, there can be no action, no precipitation for action, no “reason” for action in the first place: man’s incessant yearning for existential “reason”, “purpose” and “being” as the sexual energy’s longing to fulfill its own teleological role through the highest and most vital means possible: that of progenitor of life, perpetuator of the species and, by extension, all its entails; those entails which naturally find their blossom in the soil of culture, art and all the great many marvels produced in, of and by civilization itself; the more fitful and yet controlled “the sex” of a people, the higher (or “hierarchical”) their aims and eventual achievements will be; “aims” seen here not in the material sense per se, but in the realms of spirit, soul and aesthetic actualization; art and its refinement which should be seen as the refinement of the palpitations of the sexual drive itself: the great masters of art who must also be great commanders of their own bodily fluids and glands; greatness which necessitates an entire age of discipline and austerity in order to accumulate the needed sexual pressure to propel the civilization towards it next and perhaps higher iteration.
Indeed, every great individual – hierarchical as such unavoidably are – must, at bottom, be the best self-overcomers among men; hierarchy which is raised not by deranging, debauching or demonizing the passions, but by prioritizing and employing them in and to their most productive purposes, even if such prioritization requires the harshest means and severest chains; great men who, as the most sexually-inclined, could not have become great without the psychological strain and emotional travail applied by the bit and bridle of sexual conservation and orgasmic temperance.
He who has given himself over to the enduring practice of sexual dissipation is, without question, precluded from greatness, as is the society which greedily indulges and morally endorses the same. For the sexual expression, primordial and fundamental as it is to the growth, pursuit and exercise of life itself, is but a based, lowly and generally confused instinct that, like unformed clay, must be handled, molded and put to productive use by the conscientious efforts of man in order for it to assume a more transcendent form; sexual indulgence which, if unchecked by the whips of reason, moral discipline and the irrepressible yearning for something greater and more satisfying, will inevitably topple every hierarchical structure erected by man before pulverizing to the uttermost its every member to the point that a people, just as an individual, begins to resemble again that aforementioned clay and sod of ground with which the strong, mighty and severe mold for their own willful purpose.
Devil walks into bar. Orders drink. Asks Philosopher sitting next to him: “And what do you do?”