Status Updates From Vampyroteuthis Infernalis: ...

... [Biology's] importance is also unmatched because it provides us with an almost mythical model of life's unrealized possibilities.

. . . By attempting to liberate it from its pressure, we will be crushed. It is impossible to indoctrinate the vampyroteuthis without also being indoctrinated by it. The result of such reciprocal indoctrination will not be a spherical being with eight arms and two faces—as Plato proposed—but rather a self-mutilating hybrid, a cybernetic Nazism.

All objects are stubborn; being inert, they resist our attempts to "(in)form" them.

... It is not the case that we first experience or think something and, subsequently, scour the vicinity for an object with which to record it. Rather, it is already as sculptors, filmmakers, authors—as artist—that we begin to experience and think. Material, lifeless objects (stones, bones, letters, numbers, musical notes) shape all of human experience and thought.

Memory, the central problem of historical evolution, is also the central problem of art, which is essentially a method of fabricating artificial memories.

. . . [F]reedom exists where biological rules . . . have not fully encroached upon life. Freedom is a provisional stage in the tendency of evolution towards socialization and death.

To speak of politics is to speak of freedom.

  

    . . . Human history is a history of affliction.
  

We trace our fingers along the dissected rations of phenomena in order to comprehend and define their contours. ... We call this empty husk [these contours] a "concept," and we use it to collect other rations of phenomena that have not been yet fully defined . . . [,] as models. ... [Thus] we can no longer discern any phenomena for which we have not already established a model.

What we see is not the world itself but the reflection of sunlight off things. The world only appears to us, and thus it can deceive us. We have to penetrate behind appearances in order to free things from the veil of light (ἀλήθεια = unveiling = truth). [...] We humans, therefore, are born Platonists who can contrive of our Kant only after a great deal of critical thinking.

. . . And it is there, in these depths, where Vampyroteuthis infernalis giovanni reigns supreme as the lord of life on earth. Its environment is the center of all life, the vortex that is sucking all of life towards its core.

Reality is a web of concrete relations. The entities of the environment are nothing but knots in the web, and we ourselves are knots of the same sort. We are linked to this entities; they are there for us. And the entities are linked to us; we are there for them.

. . .That we are both products of an absurd coincidence is cleat to see, since we are poorly programmed beings full of defects. This is most obvious in the fact that the two of us always need something, that we are always in need.

Both of us resist our exile our "constraints," and yet we are both bilateria. When we oppose something, we do dialectically: We deny one side from the position of the other. In that we deny our biological condition from opposed sides, we deny one another, and therein lies our correspondence. We encounter one another as mirrors of that we have denied.

. . . We [humans] are estranged from the earth, and it [V. Infernalis] from the sky. Analogous alienations.

The more "objective" science becomes, the more inhuman. It does not become "pure" but rather a mania, a distraction away from ourselves.

Humanists and anthropologists are well aware of the problem of objectivity, but it pertains to all sciences. For man is always in the world. How then can we speak about it or hold discussions over it? This is an epistemological problem of the highest order.

We feel a connection with ligeforms supported by bones while other forms of life disgust us. Though existential philosophy has concerned itself with the idea of disgust, it has never attempted to formulate a category of "biological existentialism," to advance something like the following hypotheisis: "Disgust recapitulates philogenesis." This hypothesis is advanced here.