Master / slave as Identity in Hegel and Nietzsche

If nobody ever acknowledged your existence, you wouldn’t exist as a person. You’d just be a personless body.

Hegel puts it like this: “Self-consciousness exists in and for itself when . . . it so exists for another; that is, it exists only in being acknowledged.” Suppose nobody else ever talked to you or interacted with you. In some cultures (like the Pennsylvania Deutsch), one way of punishing people is to “shun” them: refuse to speak to them, refuse to eat with them, never touch anything they’ve touched, never hand them anything. Shunning is far crueler and more effective as a threat than jail or even a beating.

179. Put two self consciousnesses face to face and it’s like putting two mirrors face to face: each reflects itself in the other, each sees itself in the other. Its like this: I know; you know; I know that you know; you know that I know; I know that you know that I know; you know that I know that you know this goes on and on, and nobody can stand it.

180 181. At first the encounter between the two self-consciousness is perfectly symmetrical: the self- consciousness’ are so far exactly identical, so they can’t distinguish themselves from one another. Am I you? Are you me? So far, there’s nothing to differentiate us. We’re totally alike. So we’re not different persons; the symmetry destroys our personal identities.

This is ultimate torture: each wants to be its own person, and so wants to end the symmetry by establishing an asymmetric relation. Each wants to dominate the other (“supersede this otherness of itself”). The tension builds.

182 183. Domination and submission are based on useful action involving objects of natural biological desire. How would I know if I were the dominant person? Because while I would do things FOR MY SELF, you would also do everything FOR MY SELF and not for your self. I would live strictly FOR MY SELF; you would live FOR ANOTHER. You would not live for yourself at all.

Since you will do everything for my self and nothing for your self, you will effectively cease to live. You will have no life of your own; you’ll be dead.

184. The dialectic of Force and the Understanding is repeated here at a higher level. Now, forces are not merely physical like in electricity, but they are conscious forces that are able to recognize each other: “They recognize themselves as mutually recognizing one another.” 185 186. Tension builds. The symmetry of mutual recognition is unstable. The symmetry must be broken so that of the two opposed self-consciousnesses, one is going to be only recognized (master), the other only recognizing (slave).
185. The only way to settle the matter is in a fight to the death, in which one self-consciousness wins (lives) and the other loses (dies). the relation of the two self-conscious individuals is such that they have to settle their equal opposition by means of a life and death struggle a dialectical death match! Freedom can only be won by risking one’s whole life, by holding nothing back.
186. The problem is that if one self-consciousness kills the other, the dead self-consciousness can’t do anything at all, so it can’t do anything for the other. To be FOR ANOTHER, self-consciousness has to be somewhat FOR ITSELF. If the one kills the other, it thereby destroys its own freedom, since there’s nobody there to recognize its triumphant victory. You can’t rule corpses: a dead servant does not obey anybody and so is free. Simply killing the other in the life or death combat is an “abstract negation”; it is “not the negation coming from consciousness, which supersedes in such a way as to preserve and maintain what is superseded, and consequently survives its own supersession.” It’s like playing a game of chicken: both contestants know that one of them has to surrender or they’ll both die. The pressure on each to surrender increases.
187. Each self-consciousness realizes that it needs both its own life and the life of the other.

Their relation in the life or death contest is unstable, but at some point, one side gives in and surrenders. At this point, the victor has the right to kill the one who surrendered; but of course, the victor realizes that killing the loser would be futile. What the victor wants is recognition, acknowledgement of the victory. You can’t be admired by a corpse, so the victor spares the loser’s life.

The victor does not kill, but rather enslaves the loser. One of the two self-consciousness’ “is the independent consciousness whose essential nature is to be for itself, the other is the dependent consciousness whose essential nature is simply to live or to be for another. The former is lord, the other is bondsman.”

 

 

Nietzsche

 

257. Every elevation of the type “man,” has hitherto been the work of an aristocratic society and so it will always be—a society believing in a long scale of gradations of rank and differences of worth among human beings, and requiring slavery in some form or other. Without the pathos of distance, such as grows out of the incarnated difference of classes, out of the constant out looking and down looking of the ruling caste on subordinates and instruments, and out of their equally constant practice of obeying and commanding, of keeping down and keeping at a distance—that other more mysterious pathos could never have arisen, the longing for an ever new widening of distance within the soul itself, the formation of ever higher, rarer, further, more extended, more comprehensive states, in short, just the elevation of the type “man,” the continued “self-surmounting of man,” to use a moral formula in a supermoral sense. To be sure, one must not resign oneself to any humanitarian illusions about the history of the origin of an aristocratic society (of the preliminary condition for the elevation of the type “man”): the truth is hard. Let us acknowledge unprejudicedly how every higher civilization hitherto has originated! Men with a still natural nature, barbarians in every terrible sense of the word, men of prey, still in possession of unbroken strength of will and desire for power, threw themselves upon weaker, more moral, more peaceful races (perhaps trading or cattle rearing communities), or upon old mellow civilizations in which the final vital force was flickering out in brilliant fireworks of wit and depravity.

At the commencement, the noble caste was always the barbarian caste: their superiority did not consist first in their physical, but in their psychical power—they were more complete men (which at every point also implies the same as “more complete beasts”). [Higher Class of Being] 258. Corruption—as the indication that anarchy threatens to break out among the instincts, and that the foundation of the emotions, called “life,” is convulsed—is something radically different according to the organization in which it manifests itself. When, for instance, an aristocracy like that of France at the beginning of the Revolution, flung away its privileges with sublime disgust and sacrificed itself to an excess of its moral sentiments, it was corruption: it was only the closing act of the corruption which had existed for centuries, by virtue of which that aristocracy had abdicated step by step its lordly prerogatives and lowered itself to a function of royalty (in the end even to its decoration and parade dress).

The essential thing, however, in a good and healthy aristocracy is that it should not regard itself as a function either of the kingship or the commonwealth, but as the significance highest justification thereof—that it should therefore accept with a good conscience the sacrifice of a legion of individuals, who, for its sake, must be suppressed and reduced to imperfect men, to slaves and instruments. Its fundamental belief must be precisely that society is not allowed to exist for its own sake, but only as a foundation and scaffolding, by means of which a select class of beings may be able to elevate themselves to their higher duties, and in general to a higher existence: like those sun seeking climbing plants in Java—they are called Sipo Matador, which encircle an oak so long and so often with their arms, until at last, high above it, but supported by it, they can unfold their tops in the open light, and exhibit their happiness. [Life Denial]

259. To refrain mutually from injury, from violence, from exploitation, and put one’s will on a par with that of others: this may result in a certain rough sense in good conduct among individuals when the necessary conditions are given (namely, the actual similarity of the individuals in amount of force and degree of worth, and their co relation within one organization). As soon, however, as one wished to take this principle more generally, and if possible even as the fundamental principle of society, it would immediately disclose what it really is—namely, a Will to the denial of life, a principle of dissolution and decay. Here one must think profoundly to the very basis and resist all sentimental weakness: life itself is essentially appropriation, injury, conquest of the strange and weak, suppression, severity, obtrusion of peculiar forms, incorporation, and at the least, putting it mildest, exploitation; but why should one for ever use precisely these words on which for ages a disparaging purpose has been stamped? Even the organization within which, as was previously supposed, the individuals treat each other as equal—it takes place in every healthy aristocracy— must itself, if it be a living and not a dying organization, do all that towards other bodies, which the individuals within it refrain from doing to each other it will have to be the incarnated Will to Power, it will endeavour to grow, to gain ground, attract to itself and acquire ascendancy—not owing to any morality or immorality, but because it lives, and because life is precisely Will to Power.

On no point, however, is the ordinary consciousness of Europeans more unwilling to be corrected than on this matter, people now rave everywhere, even under the guise of science, about coming conditions of society in which “the exploiting character” is to be absent—that sounds to my ears as if they promised to invent a mode of life which should refrain from all organic functions. From the reading. . . “The noble type of man regards himself as a determiner of values; he does not require to be approved of. . . he is a creator of values.”

“Exploitation” does not belong to a depraved, or imperfect and primitive society it belongs to the nature of the living being as a primary organic function, it is a consequence of the intrinsic Will to Power, which is precisely the Will to Life—Granting that as a theory this is a novelty—as a reality it is the fundamental fact of all history let us be so far honest towards ourselves! [Master Morality]

260. In a tour through the many finer and coarser moralities which have hitherto prevailed or still prevail on the earth, I found certain traits recurring regularly together, and connected with one another, until finally two primary types revealed themselves to me, and a radical distinction was brought to light.

 

There is master morality and slave morality, I would at once add that in all higher and mixed civilizations, there are also attempts at the reconciliation of the two moralities, but one finds still oftener the confusion and mutual misunderstanding of them, indeed sometimes their close juxtaposition—even in the same man, within one soul.

The distinctions of moral values have either originated in a ruling caste, pleasantly conscious of being different from the ruled—or among the ruled class, the slaves and dependents of all sorts. In the first case, when it is the rulers who determine the conception “good,” it is the exalted, proud disposition which is regarded as the distinguishing feature, and that which determines the order of rank. The noble type of man separates from himself the beings in whom the opposite of this exalted, proud disposition displays itself he despises them.

Let it at once be noted that in this first kind of morality the antithesis “good” and “bad” means practically the same as “noble” and “despicable”, the antithesis “good” and “evil” is of a different origin. The cowardly, the timid, the insignificant, and those thinking merely of narrow utility are despised; moreover, also, the distrustful, with their constrained glances, the self abasing, the dog like kind of men who let themselves be abused, the mendicant flatterers, and above all the liars: it is a fundamental belief of all aristocrats that the common people are untruthful. “We truthful ones” the nobility in ancient Greece called themselves.

It is obvious that everywhere the designations of moral value were at first applied to men; and were only derivatively and at a later period applied to actions; it is a gross mistake, therefore, when historians of morals start with questions like, “Why have sympathetic actions been praised?” The noble type of man regards himself as a determiner of values; he does not require to be approved of; he passes the judgment: What is injurious to me is injurious in itself; he knows that it is he himself only who confers honour on things; he is a creator of values. He honours whatever he recognizes in himself: such morality equals self-glorification. In the foreground there is the feeling of plenitude, of power, which seeks to overflow, the happiness of high tension, the consciousness of a wealth which would fain give and bestow: the noble man also helps the unfortunate, but not—or scarcely—out of pity, but rather from an impulse generated by the superabundance of power.

The noble man honours in himself the powerful one, him also who above all has power over himself, who knows how to speak and how to keep silence, who takes pleasure in subjecting himself to severity and hardness, and has reverence for all that is severe and hard. “Wotan placed a hard heart in my breast,” says an old Scandinavian Saga: it is thus rightly expressed from the soul of a proud Viking. Such a type of man is even proud of not being made for sympathy; the hero of the Saga therefore adds warningly: “He who has not a hard heart when young, will never have one.”

The noble and brave who think thus are the furthest removed from the morality which sees precisely in sympathy, or in acting for the good of others, or in dèintèressement, the characteristic of the moral; faith in oneself, pride in oneself, a radical enmity and irony towards “selflessness,” belong as to noble morality, as do a careless scorn and precaution in presence of sympathy and the “warm heart.” It is the powerful who know how to honour, it is their art, their domain for invention. The profound reverence for age and for tradition—all law rests on this double reverence, the belief and prejudice in favour of ancestors and unfavourable to newcomers, is typical in the morality of the powerful; and if, reversely, men of “modern ideas” believe almost instinctively in “progress” and the “future,” and are more and more lacking in respect for old age, the ignoble origin of these “ideas” has complacently betrayed itself thereby.

A morality of the ruling class, however, is more especially foreign and irritating to present day taste in the sternness of its principle that one has duties only to one’s equals; that one may act towards beings of a lower rank, towards all that is foreign, just as seems good to one, or “as the heart desires,” and in any case “beyond good and evil”: it is here that sympathy and similar sentiments can have a place.

The ability and obligation to exercise prolonged gratitude and prolonged revenge—both only within the circle of equals, artfulness in retaliation, refinement of the idea in friendship, a certain necessity to have enemies (as outlets for the emotions of envy, quarrelsomeness, arrogance—in fact, in order to be a good friend): all these are typical characteristics of the noble morality, which, as has been pointed out, is not the morality of “modern ideas,” and is therefore at present difficult to realize, and also to unearth and disclose.

 

[Slave Morality]

 

It is otherwise with the second type of morality, slave morality.

Supposing that the abused, the oppressed, the suffering, the unemancipated, the weary, and those uncertain of themselves should moralize, what will be the common element in their moral estimates? Probably a pessimistic suspicion with regard to the entire situation of man will find expression, perhaps a condemnation of man, together with his situation. The slave has an unfavourable eye for the virtues of the powerful; he has a skepticism and distrust, a refinement of distrust of everything “good” that is there honoured— he would fain persuade himself that the very happiness there is not genuine. On the other hand, those qualities which serve to alleviate the existence of sufferers are brought into prominence and flooded with light; it is here that sympathy, the kind, helping hand, the warm heart, patience, diligence, humility, and friendliness attain to honour; for here these are the most useful qualities, and almost the only means of supporting the burden of existence. Slave morality is essentially the morality of utility.

Here is the seat of the origin of the famous antithesis “good” and “evil”: power and dangerousness are assumed to reside in the evil, a certain dreadfulness, subtlety, and strength, which do not admit of being despised.

According to slave morality, therefore, the “evil” man arouses fear; according to master morality, it is precisely the “good” man who arouses fear and seeks to arouse it, while the bad man is regarded as the despicable being. The contrast attains its maximum when, in accordance with the logical consequences of slave morality, a shade of depreciation—it may be slight and well intentioned—at last attaches itself to the “good” man of this morality; because, according to the servile mode of thought, the good man must in any case be the safe man: he is good natured, easily deceived, perhaps a little stupid, un Bonhomme.

Everywhere that slave morality gains the ascendancy, language shows a tendency to approximate the significations of the words “good” and “stupid.”

[Creation of Values]

A last fundamental difference: the desire for freedom, the instinct for happiness and the refinements of the feeling of liberty belong as necessarily to slave morals and morality, as artifice and enthusiasm in reverence and devotion are the regular symptoms of an aristocratic mode of thinking and estimating.

Hence, we can understand without further detail why love as a passion—it is our European specialty—must absolutely be of noble origin; as is well known, its invention is due to the Provencal poet cavaliers, those brilliant, ingenious men of the “gai saber,” to whom Europe owes so much, and almost owes itself. 261. Vanity is one of the things which are perhaps most difficult for a noble man to understand: he will be tempted to deny it, where another kind of man thinks he sees itself evidently. The problem for him is to represent to his mind beings who seek to arouse a good opinion of themselves which they themselves do not possess—and consequently also do not “deserve,”  and who yet believe in this good opinion afterwards.

This seems to him on the one hand such bad taste and so self disrespectful, and on the other hand so grotesquely unreasonable, that he would like to consider vanity an exception, and is doubtful about it in most cases when it is spoken of. He will say, for instance: “I may be mistaken about my value, and on the other hand may nevertheless demand that my value should be acknowledged by others precisely as I rate it: that, however, is not vanity (but self-conceit, or, in most cases, that which is called ‘humility,’ and also ‘modesty’).”

Or he will even say: “For many reasons I can delight in the good opinion of others, perhaps because I love and honour them, and rejoice in all their joys, perhaps also because their good opinion endorses and strengthens my belief in my own good opinion, perhaps because the good opinion of others, even in cases where I do not share it, is useful to me, or gives promise of usefulness: all this, however, is not vanity.”

The man of noble character must first bring it home forcibly to his mind, especially with the aid of history, that, from time immemorial, in all social strata in any way dependent, the ordinary man was only that which he passed for: not being at all accustomed to fix values, he did not assign even to himself any other value than that which his master assigned to him (it is the peculiar right of masters to create values). It may be looked upon as the result of an extraordinary atavism, that the ordinary man, even at present, is still always waiting for an opinion about himself, and then instinctively submitting himself to it; yet by no means only to a “good” opinion, but also to a bad and unjust one (think, for instance, of the greater part of the self appreciations and self depreciations which believing women learn from their confessors, and which in general the believing Christian learns from his Church).

“Everywhere slave morality gains ascendancy, language shows a tendency to approximate the meanings of the words ‘good’ and ‘stupid.’”

In fact, conformably to the slow rise of the democratic social order (and its cause, the blending of the blood of masters and slaves), the originally noble and rare impulse of the masters to assign a value to themselves and to “think well” of themselves, will now be more and more encouraged and extended; but it has always an older, ampler, and more radically ingrained propensity opposed to it—and in the phenomenon of “vanity” this older propensity overmasters the younger.

The vain person rejoices over every good opinion which he hears about himself (quite apart from the point of view of its usefulness, and equally regardless of its truth or falsehood), just as he suffers from every bad opinion: for he subjects himself to both, he feels himself subjected to both, by that oldest instinct of subjection which breaks forth in him.

It is “the slave” in the vain man’s blood, the remains of the slave’s craftiness— and how much of the “slave” is still left in woman, for instance! which seeks to seduce to good opinions of itself; it is the slave, too, who immediately afterwards falls prostrate himself before these opinions, as though he had not called them forth. And to repeat it again: vanity is an atavism.

“Lifers”

Recently I had a discussion with someone who had spent significant time in the scene, albeit in another city. He mentioned a non-group of people, since they didn’t get together or necessarily even know one another, that he referred to as “lifers”, i.e. people who lived a 24/7 M/s or similar dynamic but weren’t part of any “scene”, although most had been part of one scene or another at some point.

We discussed the reasons most of these people had no further interest in the scene: they had no interest in the mutual admiration performance art of a play party; they had no interest in the mutual justification societies of the BDSM / leather conference circuit; they had no interest in relationship-oriented groups since, just as individuals individuate and diverge from group interests, their relationship had individuated to the degree that group discussions about relationships had little to no relevance.

One of the reasons I found the discussion fascinating is that it articulated many of the things I feel about the scene and the various sub-scenes, and their relation to emmie and me.

I find no interest in playing publicly, the aspects of the way emmie and I actualize our fantasies are rather personal and playing publicly forces us to “tone down” what we do to the point of disinterest.

I haven’t enjoyed the conferences I’ve been to: the only areas of interest are largely for beginners and, it seems to me, necessarily so, since discussions on more advanced topics would be too specific to the people involved, without enough in common to attract any type of group.

I’ve lost interest in the relationship-oriented groups we’ve attended: I have very little advice to offer that is generally applicable, what we do is too personal and thus irrelevant to others; the inverse is also true, where what others who have been involved in this lifestyle as long or longer do things in such a substantially different manner that beyond mutual respect there isn’t much worth discussing; the idea of teaching or otherwise influencing those new to the idea of a 24/7 power dynamic is both repetitive, since what is common to this type of dynamic is very limited, and irritating, since people whose longest power dynamic has been measured in months or less are aghast at how emmie and I actually live and spend the time telling us that we’re doing it all wrong.

I have no interest in any of the established “groups” precisely because they, as groups, depend for their own survival on inculcating and maintaining group values and interests, while my own desires and interests have diverged further and continue to do so.

Although many of our friends, naturally, are in the scene, meeting at “scene events” gets annoying simply because we’ve said all we have to say to one another about “scene stuff”. While I enjoy them as people, the enjoyment of their company has to do with enjoying things that have nothing to do with M/s or BDSM from the perspective of non-vanilla people. Since people are busy though there is an unfortunate tendency to put off getting together with other people in the scene in non-scene situations, with the idea of “we’ll see them at such and such scene event in any case”.

It appears to be the last point that seals the effect where those my acquaintance referred to as “lifers” often know very few or even no people who share their lifestyle the longer they’ve been involved in it.

Definitions

Mastery (of someone):  to appropriate, own and give a disposition, a state of being, to that person.

Domination: to make available to oneself as appropriate.

To submit: to be revealed or exhibited as available and proper.

Submission: available to hear and simultaneously obey.

Submissive: acquiesce to obedience through devotion.

The History of the Fetish Scene and Power Dynamic Relationships, Part Two

During the 1980’s the combination of the large numbers of non-leather gays in the fetish scene and the adoption of leather dress as one type of fetish look, together with the shared practice of BDSM and the slow emergence of leather groups themselves from secrecy created an intermingling of the two scenes. This was furthered by the greater acceptance of women and straight members in the leather groups themselves. Since, out of necessity, the leather groups were generally better organized the resulting mixture became known as the “leather community”. The public clubs that arose (the largest currently being the Antichrist club in London) still generally enforce a strong fetish dress code that ironically is more latex and rubber oriented than leather oriented, although both permanent clubs and special club nights at other locations often combine the terms as fetish/leather.

During the same period Renaissance Fairs and Festivals began to provide a “fetish-light” experience for a larger audience, and there remains a fair amount of crossover.

As a result of both the public clubs / club nights and the presence of fetish paraphernalia at Renaissance festivals there is more of a public awareness of the scene than in the past. The public “caricature” of the fetish/leather scene is still largely goth oriented in terms of style, and within the public’s perception of straight fetish people the dominatrix is a much more acceptable figure than the dominant male, who raises too many associations with spousal abuse with the general public.

The dominatrix as a character has been known since the publication of Sacher-Masoch’s work in the 19th Century, however the male dominated power dynamic became more common during the 20th Century, mainly because male dominated relationships ceased to be the norm with the rise of feminism, and as deviant were forced into the “alternative lifestyle” space.

The growth of the internet, of course, spread knowledge of this scene from the major centers to smaller locales, and simultaneously changed much of the terminology used differently in different places. For instance, until the 1990’s M/s was generally a term for a play-oriented relationship in Europe, while D/s referred to relationships that realized the fantasy in a more permanent and consistent way. The influence of North Americans via the internet switched this terminology around, such that D/s now meant a less extreme relationship than M/s. Knowledge of BDSM as a whole spread initially via Usenet and later via more user friendly boards, and the skills involved in pain play became coveted skills far from the major centers in which they originated.

Style as Mastery

I’m going to talk about style and mastery, not simply the style of mastery, something that varies from person to person, something optional, but style as mastery, style as the necessary manner of doing things that changes their fundamental meaning from simple acts to dominating acts.

I was reading an article about dominance in a different sphere, specifically English football, or soccer.  The article was focused on a former Manchester United player, now manager of the nascent New York Cosmos, Eric Cantona.

Cantona puts paid to the idea of moneyball.  While statistically he was a good player, he scored plenty of goals but not the numbers recorded by van Nistelrooy, Ronaldo or Wayne Rooney; he assisted on plenty but not with the numbers of a Paul Scholes, Ryan Giggs or David Beckham; as far as defending, United fans put their hands over their eyes whenever Cantona went in for a tackle, fearing he’d be sent off again for another badly timed lunge.   On top of that he only played for United for 5 years, retiring young even by footballing standards.  However in fan voting Cantona was picked as the top United player of all time, eclipsing Rooney, Ronaldo, Scholes, Beckham, George Best and Sir Bobby Charlton among many other greats.

The article made the point that after years of mediocrity (United hadn’t won the title for 25 years before Cantona joined, they won 4 out of 5 in the years he was there) Cantona not only taught United how to win, but how to win with authority.  Not the authority of quantity, outscoring opponents massively on a regular basis, but the authority of style.   Cantona’s style was dominating in that it said to the opposition “try this … you can’t?  That’s why you’ll never be at the level I am …”

Looking at a specific instance, with United up one goal in an away game Giggs sent a cross field pass to Cantona with plenty of space around him and one defender plus the goalkeeper between him and the goal.  The obvious possibilities as a striker are to either hit the ball quickly, low and hard, trying to catch the defender and goalkeeper before they’re able to set themselves to block it, or to knock the ball past the defender, run onto it and therefore have a shot available with only the goalkeeper to beat.

Cantona, instead, controls the ball and comes to a dead stop, facing the defender and goalkeeper.  Then he stabs his foot downward under the ball, causing it to float into the air, catch the cold Lancashire breeze and drift over the helpless goalkeeper into the net.   Rather than an ecstatic goal celebration, Cantona then stands there looking at the other team with a disdainful expression.  Not only has he put United 2 up, a difficult score to come back from, the other team is completely intimidated by the style with which he scored it.  I could give plenty of other instances of Cantona’s style, such as the pole dance celebration after a goal against Liverpool, but you get the idea. During his time at United Cantona was referred to, not just by the fans, but by the rest of the team, as “King Cantona” or simply “Dieu” (God).

In another game, Cantona starts from close to the corner flag, skips past a couple of defenders, stops in front of the goal while the defenders and goalkeeper slide across to try to block the coming shot, then casually chips the ball over them into the net.  Cantona’s composure to the point of casualness, his nerve in front of goal and the apparent ease with which he does what he does, is a big part of his domination of the other team.  Showing strain lets the other know about the difficulty involved, restoring some sense of power to them, whether another team or another person in an M/s relationship.  Cantona, like any good master, makes his dominance look easy and natural.

Within M/s dynamics initially there’s a focus on the what, rather than the how.  Once the what is decided and to some degree achieved, however, there is often a sense of “what next?”.  Any specific what’s, whether rules, protocol, etc. can become either habitual, tedious or both, yet dropping them comes with the fear of “vanilla death” creeping into the relationship.  What seems to be missing in terms of understanding how to further and deepen the relationship is an understanding of style as mastery.  Mastery never consists in what is done but in the way that it is done, the specific style of domination required to dominate the specific slave in the relationship.  At best, though, style is often seen as something optional, an accoutrement to what is done.  Someone like Cantona demonstrates that the style changes the act itself.  Conceding a goal can be recovered by simply scoring one yourself at the other end, but Cantona didn’t just score a goal, in a topological sense he removed the level playing field that had existed by putting the other team in its place, and its place was to be dominated by United.  From that there’s no easy recovery.

Of course style remains something personal, the style with which one does things is, in total, how you are as a person to others.  As a result there’s no manual available on how to use your specific style to further an M/s context, and people seem to be constantly looking for manuals or guides on how to make their relationship work.  Having a sensitivity to how the way you do things affects the person you’re with, though, rather than simply looking at how what you do affects them, can lead to a better understanding of what it is about your particular style that is effective, eventually leading to an understanding of the best manner in which to accomplish something specific while simultaneously enhancing the dominant position you enjoy in the relationship and maintaining the appropriate places you and your  slave dwell in.

Gelassenheit kicks me in the shins

Some problems evade definition. So do some situations. One of the more difficult things is to live with that and not try to define a situation to death. We like to have a situation as fully defined as possible, it gives us the warm fuzzies. We also like to think we have a problem defined in such a way that we can map out the steps to a solution. Sometimes those very definitions kill the situation, or make the problem insoluble.

mitda and I have been wrestling with this type of situation for a good while. With emmie and I things are more defined, the outlines and contours of the relationship more visible and less shifting. And of course the contrast only added to the urge to overdefine the relationship mitda and I have. It also added to the urge to define the problems in the relationship, after all, every relationship has its problems. The process of defining was nothing more than a process of undoing, though. Now we are feeling our way towards a redoing.

This kind of situation has to be handled in a mode of gelassenheit, an active letting things be what they are and will be. The abyss is all too present to be ignored in this kind of situation, but it is the only abground available for the relationship to stand or to fall on.

Master, Slave, Humanness and Truth

In the crossing from conceptual thinking to inceptual, truth interpreted as relational and externally founded (correspondence theory of truth) is initially rejected by Nietszche as mere valuation, and not the ‘highest’ value. But with the second Nietszche remains wedded to the notion of valuation in general. Valuation goes hand in hand with the nature of technological (metaphysical, conceptual) revealing of beings in general. The enframing nature of technological revealing requires a posited identity between differentiable things, in order to be able to ‘have’ them at one’s disposal – as a resource any given example is equivalent to any other of that type.
Nietszche then brings in the valuation of humanness as rank. Truth as valuation renders the difference null, they are both ‘human resources’. Within any enforced Master/slave pairing the metaphysical notion of truth is always advantageous to those looking up. Maintaining the differentiation though is not merely in the Master’s interest but in the interest of undermining valuation in general.
Within consensual Master/slave dynamics the metaphysical valuation is disadvantageous to both, since it renders them effectively equal, and their dynamic is posited on inequality as in itself desirable. Truth is re-posited in an inceptual manner, as the self-presentation of something to a human being, and thus founded on humanness in general.

Changes and Frustrations

Like anyone I have a number of frustrations that come up at different times.  Such as peoples’ inability to follow what seem to me the most obvious of implications.  Such as the blatant discrepancies between peoples’ self descriptions and their behaviour.  I understand that people are self contradictory, that the mind is not a unified system, that’s not really what I’m discussing.  The behaviour that bothers me is when someone  is entirely consistent in all their actions and their speech, except the two are entirely disparate from each other.

When it comes to society in general it’s really no more than the irritation of the person that wants to help and knows how to help in some manner, but is prevented from doing so.  Not a big deal – my personal life is far more cogent to me than any potential effect I might have in a more general way.  That politics and economics are reduced to a matter of taking sides, neither of which has ideas that have anything to do with reality.  That communities are too busy deciding who doesn’t belong to consider what the community is about in the first place.  That science produces wonderful answers to all kinds of nonexistent or at best irrelevant problems.  None of these things are really that big an issue to me.

When it comes into my personal life though it becomes more difficult to simply not be bothered with it.  As people I know change as they go through life and encounter different experiences, I’m often caught off guard by the suddenness of the change. Partly because I’m not prone to as-sudden overall changes, as a result of having matured over-early.   Partly because I’m very anticipatory – often I’ve been making minor adjustments for a long time prior to an event that I anticipate will require change.

Right now I’m in the situation of having to respond to a number of major changes in someone very close to me.  While the implications of those changes have come out over a fair period of time, the changes themselves were quite sudden and easily pinpointed, timewise.  The difficulty involved for me is that the things the person says of themselves go with the behaviour of the person prior to those changes, while the behaviour since has changed and continues to change in ways that sometimes I can’t even anticipate.  Worse, pointing out the behavioural changes is always taken as a criticism that they’re not “the way they should be”, when I’m simply trying to point out that they’re not the way they were at a different point in time, and that they’re not the way they verbally present themselves.  In a different type of relationship it might seem to be the type of thing that one takes time with and waits on, until the person involved recognizes the extent to which they themselves have changed.   When you have complete responsiblity for that person it can be a different matter.

Direction and Directives

Is it enough for Mastery that a slave obey his / her Master’s directives, while his / her thoughts, desires and will remain free? Or does the act of directing implicitly require that the directed align those thoughts, desires and will with that of the Master?

In directing the Master points in a direction and sets the slave moving in that direction. This of course requires that the Master have a perspective from which to direct. The perspective itself comes from the positing of viewpoints inherent in mastery, power itself is perspectival in the sense that it is always an empowering of overpowering, a will towards a horizon, enacted through the slave, that comes back to itself in the slave’s obedience and the Master’s self obedience.

The slave’s obedience in merely accomplishing the activity is never sufficient in itself to satisfy power. At best it can allow power to be maintained, but power is always overpowering as mastery – mastery of the slave and self mastery. If it is only maintained as measure it dwindles temporally.  Mastery must empower its own overpowering and for this it requires the overpowering of its perspective itself via the merging of the slave’s will with its own, the merging of viewpoints into one panoramic perspective.

Directives are obeyed by the slave in the sense of moving in that direction, but they empower the will of the Master when the directive’s viewpoint and perspective are adopted, such that the slave’s obedience returns and empowers the Master’s self obedience. In this the directive reaches its panoramic completion, empowering further perspectives, viewpoints, and directives.

The Enchantment of the Extreme

One thing that I’ve tried to be clear in discussing M/s with other subgroups within the BDSM community is that I don’t consider M/s “higher” or “more developed” than other relationship types, but I do consider it more *extreme”. While many are wary (for good reason) of extremes I believe the extreme carries with it its own special fascination.

Nietzsche talks about “us immoralists” as the “outermost”, the extreme. As such “we” do not need the lies of other powers. All other powers are force hiding behind the semblance of law, hence lying and dissimulation are necessary to veil true intentions, to display goals that are ostensibly sought after, and so make the subjugated happy.

Within the M/s dynamic, Masters refer to themselves as such, slaves know themselves as slaves. There is no false set of goals promulgated by the Master in order to underhandedly subjugate the slave. There is no expectation of eventual equality or even a specific reward for servitude to be sought after. The power differential is decided on in advance, and maintained and welcomed by both sides. The extremism of the dynamic, far from putting people off, exerts a powerful fascination, seduction and enchantment.

The “magic” of the extreme is the power of the most powerful. Most powerful because it hides behind no false pretenses of humility. Masters do not seek power over slaves “in the slave’s interest”, nor govern “as servants” (think public servants). We seek power solely and purely for its own sake and enjoyment. Slaves do not submit to their enslavement in order to gain a future advantage. This power transports members of the dynamic to another world with its enchantment and there brings them to themselves in a different way.

Who are, then, “we immoralists”? Are we an unethical gang of bandits on the fringes of society? No, we immoralists are those who stand outside the distinction between the true and the apparent worlds promulgated by metaphysics, and the hierarchy of moral rules and values that sustains it. We stand outside the distinction that sustained metaphysics and all its correlates, instead standing in the seduction of truth. We know that ethics is always concrete, always particular to the situation and are not confused by childish a priori rules.