For Zarathustra, laughter has a legion of faces. The wisdom of Comedy, to be manifest as wisdom, must pierce the frigid demeanor of the mob, in whom “there is ice in their laughter.” Despite their cold happiness, Nietzsche assures us, life is a well of joy—but “where the rabble drinks all wells are poisoned.” Therefore, […]

Throughout Nietzsche’s writing, repressed by the flair of his central theses, one can find the teaching of the joyous, affirmative act of forgetting. Forgetting? What could possibly be positive about forgetfulness? People who forget are typically taken as being, at best, foolish or silly, and at worst, unknowing and stupid. Nevertheless, for Nietzsche forgetfulness is […]

For Nietzsche, The Birth of Tragedy (BoT) was an account of how the Greeks were able to overcome their pessimism; how they were able to, via tragedy, affirm life despite knowing the “terror and horror of existence” (42).[1] Throughout Nietzsche’s discussion, the language he uses suggests a metaphysical basis to his claims. For example, his […]

This is a text I wrote for an exhibition that recently opened at the Torrance Art Museum Titled titled Sincerely Yours… ______ “Nothing,” A. Wilhelm Schlegel observed, “is Romantic by nature.” With these words, Schlegel attempted to describe Romanticism, the artistic and intellectual movement that spanned from the late 18th to the middle of the […]

Language as such breaks down before the unknowing and infinite of God; such a breaking down is, in essence, analogous to the constant desire to divide the infinite into the finite, to conceptualize parts (various finite things) as making up the whole (infinite), when in actuality the whole is it self the only knowably complete […]

This is the third post in the series introducing James Cone’s theodicy(as I mentioned in the first post, I would love any/all criticism or correction): IV. Ultimate Concern and Ontological Blackness Having laid out Cone’s Black theodicy in the last post and the hermeneutic that establishes it in the first, I will now offer my […]

This is the second post in the series introducing James Cone’s theodicy (as I mentioned in the first post, I would love any/all criticism or correction): III. The Terrible Beauty of the Cross           Having examined, in the last post, Cone’s hermeneutics, it is  apparent that he supports the claim  that […]