The Digital Dionysus: Nietzsche and the Network-Centric by Dan Mellamphy, Nandita Biswas Mellamphy

Machine Theory

By Dan Mellamphy, Nandita Biswas Mellamphy

Patricia Ticineto Clough: 'a marvelous collaboration between severe theorists from more than a few disciplines to discover the import of Nietzschean concept for modern matters in media, applied sciences and digitization. the result's The electronic Dionysus, a must-read for students in media, aesthetics, politics, and philosophy'

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The Digital Dionysus: Nietzsche and the Network-Centric Condition

Patricia Ticineto Clough: 'a fantastic collaboration between severe theorists from a number of disciplines to discover the import of Nietzschean proposal for modern matters in media, applied sciences and digitization. the result's The electronic Dionysus, a must-read for students in media, aesthetics, politics, and philosophy'

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Neither of them abolishes human finitude and suffering. Hence the division between soul/mind, on the one hand, and body, on the other, is not congruent with the duality between Apollo and Dionysus. Both divinities encourage obedience to moral codes and point toward forms of action that enable humans to reduce but never to abolish suffering. Suffice it to mention here the famous command from Apollo at Delphi, mēden agan, that is to say, always to respect one’s limits. Similarly, we may think of the psychic health benefits deriving from orgiastic dancing devoted to Dionysus and his rites.

The pressures coming from the social environments into which we are born and in which we grow up condition this second nature into us. These two factors are necessarily always in conflict with one another, a conflict required by the need for domestic peace of every political order. Inborn nature is governed by conflicts between powerful passional forces. These conflicts, say between tyrannical erotic drives and strong thymotic compulsions, need to be regulated and governed, so that humans living together do not descend into a war of every one against everyone else.

16 Ibid. 38 digital alexandrians All ghost stories, hardly worthy of the dreams of our philosophy, we might say. As Nietz­sche himself reflects, we are not interested in thinking of our “dark fellow travelers” — much less of Charon, Hermes, and so on. ) Rather, what we want (and what we mean to get at long last) is a new future. Hence we do not want to follow Nietz­sche where this fourth book of The Gay Science proceeds to go, that is — as Nietz­sche’s demon spells it out — down to the last spider of what he calls das größte Schwergewicht, that which is eternally the same (“and there will be nothing new in it”17).

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