Domain | Manifestations | Contentions | Infornography | Trash

[A-Com./Contentions: 1.01]

{Die allokative Funktion ein Messers, die Differenzierung ermöglicht - oder: wie man mit einem Messer philosophiert}

Knife, in its mundane and banal state, that is, in its concrete physicality, is quite bare in its applicability, but when brought into the mental dimension as a metaphysical or symbolical notion, the realization of the limitless applications of its abstracted substance becomes a more clearly recognizable possibility.

At this level, when it is examined and apprehended by our thought, it can be said that the function of a knife (as a knife) turns polymorphic, multidimensional, and displaceable. That is, the essence of the now abstracted substance becomes fluid, more variegated in its possible uses, its function can be made to span domains, and these activities of the mind permit us to i) separate the concept from the actual and ii) replace one concept with another or to transfer a concept into another context.

When it comes to the qualities of a knife (that is, in its concrete physicality), its substance includes sharpness, hardness, and unintentional coldness. The first two of the aforementioned qualities relates to its function. Out of this general function of a knife as a knife (i.e. from the function of "cutting") we can discern three more basic functions, namely penetration, allocation (including dissection and vivisection) and stripping. In the first and last sense, the knife is an extremely erotic and, frankly put, sexual tool in the masculine sense of the word.

At any rate, these functions aren't inextricably tied in with the actual, physical knife, as it was already stated before. What is postulated here is that the functions of a knife (namely penetration, allocation and stripping) take on a profoundly radical meaning(s) as these functions are applied to the human soul - or, much preferably: to the "psyche".

A word of caution!

Anyone wielding or, more importantly, using a knife, should always know what they are doing with it.

[A-Com./Contentions: 1.02]

{Außergewöhnliche Plattitüden}

The use of knife, taken again in its mundane and banal physical form, begins with a phase independent of the actual knife. This is the intent, the objective that needs to be executed or performed for whatever personal ambitions one is driven by.

From there it moves to the preparatory phase of manipulation, which is the act of directing the blade in order to execute the last, climaxing phase succesfully. This last phase is where the inexorable piercing force is directed into desired subject in order to produce the wanted outcome or effect.

These vapid revelations are common to everyone, as anyone who has ever held a knife could tell. But when these elements are again carried over to the mental dimension, we start to see their little more than common, universal applications. Let us make these more tangible by common sense sort of illustration point by point.

Firstly, in order for the desired effect to take place, there first has to be a reason for it. Without a sufficient reason to move or act, you – yes, you – are going to stay passive and inactive for as long as nothing disrupts your current circumstances. The knife is left lying on the table, unwanted and unused. What a waste...

Moreover, it will not suffice that there is a willingness to use a knife, at least not for long. It requires the right kind of reason. One appropriate for whatever the three functions can reasonably be thought to produce – which is almost half of everything. In this sense anti-comallodianism can be characterized as an open-ended play[*01].

Secondly, with the desired objective clear in mind, executing something right can make all the difference in the world. The right angle and appropriate force for the right purpose. Of course, for coarce aims even the dullest blade will penetrate when the necessary force is applied, but the number of aims solved by brute force alone are dwindling.

For complex tasks and difficult aims great care and finesse are required so as to prevent getting lost - among other things. Emphasis is on avoiding getting lost, due to the tremendous difficulty inherent in simply transporting any entity from A to B. In this sense anti-comallodianism can be characterized as a method[*02].

Thirdly, and this is vital, there has to be an action for the initial objective to be completed. The fulfilling endpoint where something abstract is made tangible, palpable. An effect, consequence or event which affirms the existence of the desire; their reality cast into iron bars. Without the action, it is as if the want never even existed. When you strike with a knife, it also reveals something of the immense reality of vitae: you get to the heart of things, where the point of the point is the point.

It is in this singular, sharp point, where the whole world culminates into at the moment of impact. A cut so piercing that it feels like it touches your soul and stops your time even if only for a second; empires can crumble and Kaisers be proclaimed during that punctual second. It doesn't matter whether you're the one being struck (even if only with words), the one who strikes, or both, for there is still thrill and drama to be had for both. In this sense anti-comallodianism can be characterized as art[*03].


[A-Com./Contentions: 1.03]

{Unterbrechung: Haftungsausschluss}

The anti-comallodianist ideology seeks neither to persuade you of any particular political ideology's validity nor to proselytize you into any particular religious worldview, but rather to raise awareness of the occurring transition in our ideological landscape, which has notable effects on our social conduct, psychological apprehension as well as philosophical activity and possibility.

Addendum. At the time of verbal composition, it is here contended that the aforementioned transition might be a result of the age of disintegration. Further investigations resumes.

The terminal point of anti-comallodianist program is the successful production of a mentality encapsulated by the slogan "get real, get active, get going", through the means of experimental demonstration, allocative contemplation and dissemination of information pertaining to various subjects, most notable being the disagreeableness of comallodianism.

An anti-comallodianist, therefore, is someone who shares in of the same general desires of convalescence, amelioration and, eventually, transcendence as any other layperson would after a prolonged affliction, although in contradisctinction to the methods of a layperson. That is, an anti-comallodianist fulfills his or her objective(s) through autonomous means, often characterized by negation, and in line with the ethos of anti-comallodianist thought.

All delusions of competence imposed upon the ideology are to be dispelled forthwith.