Spirit and Society

(EXCERPT FROM VAINGLORY)

Both the subject and the other defend themselves aggressively. Each attacks in order to defend himself and is aggressive in order to destroy the destructive potential of the opponent. Thus, even the reasonable and deschematized division of opposing roles falls away, where the subject who dominates defends himself fiercely regardless of whether he understands that the anguish that torments the attacker is unjust, and the vengeful other attacks, is aggressive and guilty of his own behavior, because his frustration is well-founded. In both cases, the participants demonstrate an incomprehensible and bizarre will to power whose spirit is transparent from every action, justified and unjustified, successful and unsuccessful, sublime and regressive. Each of the two wants to paradoxically appropriate the other. To do so, they apply opposite models of the will to power.

However, we will now abandon this antagonistic projection, to return to the main road. We will assume that the subject imagines an arbitrary event of domination, understands how it should realize the functions of intentional desire, called appropriation, and sublimates them in the original appropriation. It noematically equates the event of overpowering and the original appropriation, without disentangling them synoptically. It does not destroy the synoptic representation that lies deep under the conditional noema together with the hylomorphic forms and properties whose existence the noema conditions.

The subject pours the “blended” unities into a “bowl”. He unites the original event that absorbs the protential contents with the original appropriation that sublimates the procedure of overpowering. The period of appropriation predetermines and arranges the structure of overpowering, that is, the obvious practical advantage of dominance. In other words, appropriation separates overpowerment from other operational procedures. Other, or complement, operational procedures should prepare the conditions and enable the situation that will lead to the fact that the subject inevitably dominates the antagonistic other, or overpowers it. The subject appropriates only when his operational (practical) and antagonistic superiority is unequivocal. The actions that help the subject finally and justifiably overcome the other establish appropriation. The subject appropriates and overpowers the other to the extent that the other becomes aware that it will end up in the position of someone dependent on the subject’s mercy. The other takes into account all models and contexts of appropriation and machinally thinks about them, even before the subject forces him to tensely await consequences, because he is aware of the outcome of the antagonistic struggle even before the struggle is over.

The very sublimation of the two original unities floods the subject with ecstatic self-experiences of dominance. The feeling of superiority acutely shakes the subject as he imagines the period of appropriation, the process of overpowering and especially, the decisive moment of personal victory over the other. The subject is not satisfied with the previous causal extrapolations: 1) the extrapolation of the spirit of the desire to overpower, 2) the extrapolation of the will to power from its unity with the dimensions of overpowering, 3) the transgressive extrapolation of the original repulsive event. The current state of ecstatic self-experiences encourages the subject to extrapolate another, perhaps last, entity or phenomenon. As the situation itself suggests, the subject will extrapolate the exclusive function of appropriation. More precisely, he will extrapolate the synthesis of appropriation and overpowering that delimit the remaining mutually related (complementary) processes and procedures.

After so many extrapolations that stick in consciousness, we cannot help but notice that the subject extrapolates something every time he wants to upgrade the psychoenergetic structures. If he builds up the psychoenergetic structures, he will strengthen the aspirations for dominance. If he strengthens the aspirations for dominance, he will more easily fulfill the dominant obligations. To build up the will to dominate to this extent and to consolidate the aspirations of dominance, the subject was helped by new, revolutionary structures and new hierarchical taxonomies. Every extrapolation establishes the advanced transformations of the system of psychoenergetic procedure. Overpowering was the most important part, both the culmination and the unfolding, of the protential contents. It formed the core of the imagined event. Without its existential character, its antagonistic context and its deliberate strategic actions, the united substantial backgrounds and spheres, that is, the intentional and the voluntaristic, will not be able to produce new substrates of narcissistic dominance. Overpowering is the concentric foundation of mental pseudo-existence. It fills the apparent existence as a chronotopic segment around which all processes revolve and towards which they move. But the concentric movement of processes towards overpowering does not have a pure spatial expression, although spatiality co-constitutes the structure of movement. The act of overpowering is not an object standing in the middle waiting for others to come to it. Nor it is at the center of the field of convergent opposition formed by the subject and the other, antagonistically disposed towards each other. Overpowering is the ultimate process, because of which other developments and events exist and constitute it with their tributaries. This semantic constitution of overpowering affects the subject especially through his consciousness. Events unfold in the direction of overpowering, whether they are favorable or detrimental to the subject. He transforms the existential flow of unchanging outcome into a symbol of unstoppable personal dominance. Thus the subject acquires a basic awareness of the hedonistic influence of power that unfolds and is realized in accordance with the planned trajectory. In order to prevail overwhelmingly and not to shake the strategic movements towards the goal, the subject needs to acquire a special urge that will lead him along the path of sure dominance success.

The urgent necessity to find a hyperstimulating urge prompts the subject to turn to the will to power. The subject extrapolates the will to power from the imagined event by emphasizing overpowering, appropriation and their chronotopic phenomenology. These are the first two essential extrapolations that have enabled the subject to leave the circulus vitiosus of the fundamental constructive procedural actions. Extrapolated essences of dominance emulate narcissistic factors and substantial backgrounds. They imitate them on a global scale. Narcissistic factors are like elements that build the basic structure of the procedure from the ground up. They are transformed in such a way that the more advanced absorb the more backward factors, metonymically toto genere.

The will to power and appropriation are equal essences, or if you like, factors¹. Appropriation transcends the will to power, but does not replace it. As it realizes itself, appropriation absorbs the will to power and contains it within itself. While appropriating, the subject feels that he is justifying the will to power. Therefore, the will to power is absorbed in appropriation. Appropriation is pro festum. While it lasts, it does not allow the will to power to become post factum, although by the very fact that it takes place pro festum turns the will into a symbol of action and into something that exists post factum. The subject binds the will to power to the appropriation that is taking place. Even after the appropriation has taken place, in the subject’s being the living will to power resonates more strongly than in the period before the appropriation and during the appropriation. This procedural and post-procedural binding of the will to power to appropriation is a form of continuous absorption, which is realized after the process is over and continues to last as a consequence of the experienced success. This connection necessitates the accurate and correct construction of the procedure system and its inherited structures.

The representation that the subject has created for himself of the affective relationship between appropriation and the will to power gives him a dispositional advantage and favors him with dominance success on condition that he learns to harmonize their potential energetic syntheses. Without their affective synthesis, the subject would not be able to “handle” successfully the narcissistic-dominant processes; whether they take place as a transgressive communication or as a specific context contained in the imagined event that constitutes the procedure of overpowering. The subject inconstructs the imagined event of overpowering. After that, the fundamental constructive processes in the procedure that encompassed the substantial spheres and factors of narcissistic self-experience fell into the shadow of the affective synthesis between appropriation and the will to power. The imagined event is an appropriate, articulated and strictly modified protential content. It contains ideal strategic plans and instructions that take into account all outcomes and all problems. Therefore, they allow the will to will (willingness) and the will that materializes (determination) to grow unhindered and to encourage positive narcissistic-dominant endeavors. Only in the conditions of the imagined event of overpowering was it possible for the subject to form the affective synthesis and to establish it in consciousness as a “higher-class factor”. Fundamental constructive procedural actions have caused tectonic movements and changes in the standard psychic structure of homo sapiens, which vows to strive for and conquer power. The standard psychic structure, in addition to having appropriated and incorporated the narcissistic-dominant phases and subsystems called procedural², has also devised their functions. Such models of mutual and conditioned replacement and continuous absorption enable the subject to enthrone himself at the highest narcissistic-dominant peaks.

The procedural adventure of the subject does not end here. The will to power and appropriation have already produced an old-new affective entity: appropriation, which distinguishes overpowering from other operational procedures, unpredictable harms and unbalanced relations of opposition. The latter establish the protential content, the strategies implemented as imaginary projects and the changing constellation of the imaginary event. Appropriation as a vector of overpowering does not differ at all from appropriation in the ordinary sense of the word. All situations, moments and actions that form the totality of the visible dealing with the other, but are not the decisive moment of victory, are to varying degrees appropriative. The decisive moment of victory subtly inverts the integral operational procedure: the subject overpowers the other in such a way that each essential stage of the overpowering, because of the essential stage called overwhelming, transforms the successes and advances against the other into a symbolic property of the subject. The decisive moment and the victory that it brings with it transform the symbolic successes and advances into a tangible part of the final appropriation. Appropriation is a scale of operational actions that lead to the decisive handling of the other and establish the decisive moment, or ultimately, appropriation. The decisive moment of victory shows how much the subject has truly and realistically appropriated by means of the overpowering that irreversibly defeats the other.

The subject tries to experience the decisive moment of victory as believably and deeply as possible. He imagines again and again this short, extremely tense and magnificent segment of the event in order to arouse himself narcissistically and dominantly. The tense grandeur of the moment at once irritates, excites, the narcissistic senses as much as it provokes and arouses dominance habits. He becomes vainglorized and flies freely in the heights, thinking that he can touch the psychoenergetic core, the source of strong experiences. Of course, the subject will crash like Icarus if his vainglory is not grounded in the concrete overpowering of the other; if he does not build upon the overpowering as something that stimulates him and is his predominant accompanying affect.

2.

The free flight of vainglory has its own constitution. It is a structure that is hidden in the terminal factor of the procedure (in the intra-procedural vainglory) and is homonymous with the upper subsystem (i.e. with the subsystem of vainglory). In other words, vainglory that leaves the framework of the highly systematized psychoenergetic procedure has its own rich, dense and relatively independent system. The hidden and latent system of this vainglory coagulates as much as the soul of the subject is close to the core of strong experiences. In fact, it establishes a pseudo-system, since it does not satisfy the criteria for a complex space and a space composed of numerous complexities.

Vainglory is still strictly tied to the imagined event of overpowering and depends on its affective potentials. The subject exploits its numinous content and antagonistic contexts to shape the latent implicit structure of his own vainglory. He becomes truly vainglorized once he begins to introspect the internal specificities of the event. Before explaining how this happens, we will dispel two contradictions concerning self-engrossment. We will see that self-engrossment has an unusual position and plays an unusual role in equal measure with vainglory and its hidden structure which surprised us all by suddenly revealing itself to us while the subject was self-exalting in a dominant way.

The first contradiction is hidden in the topology of self-negrossment. The lower subsystem encompasses the affective network of narcissistic factors that enable the feeling of dominance. This system is composed of all factors from consciousness-of-power to obsession with power. However, none of them is a strong self-referential attribute of self-consciousness and does not contribute to the subject acquiring a strong dominance self-consciousness, nor does it constitute dominance self-consciousness. Consciousness-of-power prompts the subject to ask himself fundamental questions about his relationship with power, but their narcissistic-dominance “correspondence” is basic. The hyper-reflexive preoccupation with power and the contemplation of the ways of dominating that deepen the subject’s relationship with power, reinforce тхе self-consciousness of dominance. But they are not enough to say, or for the subject to feel that he is truly engrossing himself. Even the emotional element that is imposed on obsession, animates its mechanisms for experiencing representations and feelings. Obsession is “rebranded” into possession through a gradual energetic growth, but it cannot advance the representations and feelings so much that the subject will feel strongly that he is in control and, thanks to the strong feeling of control, that he is exalting himself. But the function of self-engrossment does not endow the subject with a strong sense of dominance all at once. It guides the dominance self-consciousness along the path of power by revealing to it the influence of the feeling of dominance, gradually stimulating it and introducing it to the secrets of the latter. Self-engrossment is an affect of self-referencing connected with the dominance as such. It leads the subject to see himself in domination as in a mirror, to want to know himself through it more deeply and more strongly. Thus, it helps the subject to develop a dominance self-consciousness. It confronts the subject with the need to feel dominance so blindly that as a consequence he will upgrade the consciousness-of-power to an intentional structure of power in order to remove the dilemmas arising from the subject’s correspondence with its embryonic form. In other words, the subject engrosses himself while gaining awareness of the processes that move and develop as the “first great transformation” within the procedure.

Self-engrossment continues to grow, increase and build up until it is transformed into vainglory. From the point of view of the function of self-engrossment, vainglory is a rounded strong feeling of dominance and a correlate of an unambiguous dominance self-consciousness. Vainglory is the subjective form of the highest realized power. Self-engrossment transforms into vainglory, petrifies into it and takes on all the features of the fully completed process of self-exaltation (which is basic form of all variations of destructive self-transcendence). Self-engrossment is the subject’s desiderative aid. It helps the subject to experience what he desires hesitantly, it should transform him from within here and now. It is immediate evidence that the influences of power transform the subject here and now. Self-engrossment embodies psychoenergetically should-beness, the process of becoming what-must-be. It relieves the transcendent desiderative of its duty, because it grounds the dominance self-consciousness and the strong feeling of dominance in the operational representations of power. The subject represents and imagines the representations of dominance in order to engross himself in order to experience self-affectively the maturation of dominance habits and behaviors. They, in turn, support the representations of dominance. Of course, when we talk about dominance self-affects from the perspective of representations of power, we are thinking of self-engrossment that has already moved to the sphere of the upper subsystem. There it helps vainglory to constitute itself, that is, self-engrossment reconstitutes itself so that, with lightning-fast gradualness, it will transform itself into the standard terminal factor. But the network of narcissistic factors in its own subsystem can be called the proto-representation of the contexts of operational domination. The proactive correspondence of the subject and power that results in possession is the core power-flow of this proto-representation. The proto-representation does not contain strategies, plans, instructions, images of operational action, sophisticated protential contents. It is not even constituted by elementary associations related to strategic visions and initiatives. It is composed of purely subjective affects, of personal emotions, of self-consciousness, of over-engaged self-reflection. The cognitive functions that we have listed last are stunted mental remnants that focus on affects, encompass them, and reflect them. None of the aforementioned components of the psychoenergetic subsystem are grounded in the environment, nor in existential or normative ways of dealing with the other, although they presuppose it. However, this does not mean that there are no parallel expansive-extensive operational structures that stimulate the psychoenergetic form of the general procedure, since they are themselves an integral aspect of the same procedure. The proto-representation opens up to them and unites them with the psycho-affective sphere. It is the integral seed of cognition embedded in the psychoenergetic field, with the help of which the field cooperates with the representable things. In the consciousness-of-power is embedded the seed of operations and their visual manifestations. In fact, the proto-representation obscures the view before the subject. He does not know whether to focus more on the intrusive emotional energy that imposes its substantial properties on the consciousness-of-power, or on the consciousness that must follow the path of intimate and representative initiation into power.

Self-engrossment helps the subject get out of this maze. While self-engrossing, the subject is confronted with a process that overwhelms his soul. The restructured soul begins to function properly and pulls the subject out of the sticky web of the lower subsystem. His experiences begin to restructure themselves in accordance with the flows of the self-engrossmental subsystem. The restructured soul begins to function properly and pulls the subject out of the sticky web of the same, lower subsystem. Thus, by engrossing himself, the subject focuses his narcissistic feelings on the consciousness that wants to become one with power. It uses the consciousness-that-reflects (power) to bring into focus the reflected consciousness. Therefore, the reflected consciousness becomes a modified pure context. A context that unites in itself dominance self-consciousness and transcendent operational possibilities. Reflected consciousness as a pure context directs feelings towards the priority matter and its pure acts, towards generic power and noematic operations. The direction allows the subject to open a path to power regardless of the phenomenon-with-appearance to which it opens a path³.

The upper abstract guide to exiting the lower subsystem is a simplified version of the scheme that the subject applies to overcome the factorial field, that is, the field with networked narcissistic factors. The simple description allows us to more easily understand the initial procedure of acquiring dominance self-consciousness and the initial strengthening of the feeling of dominance. The subject not only emerges unscathed from the lower subsystem but also steps onto the new horizon with fresh narcissistic aspirations and new initiatives for dominance. We know the subsequent process and the actions that constitute it. The network of narcissistic factors of the upper subsystem has a sufficiently turbulent dynamic structure. Yet the dynamic structure constitutes a relatively passive entity – vainglory. The lucid energies of the intentional sphere and the wild energies of the voluntaristic sphere rippled subjectivity and did not give it peace. But they all merged, calmed down and coagulated in vainglory. The intentional sphere draws lucidity from the lower subsystem because it is directly connected to it through passion. It becomes lucid because it subtly intensifies the previous, relatively calm and lethargically spontaneous, processes. More precisely, passion symbolizes the peace of inert syntheses that grows into lucid movement. The internal synthesis of the consciousness-of-power and its co-constituents is transformed into pure lucid thought. This is so because the striving for power rises to an attempt by the subject to determine the intentions that organize domination first normatively and then synoptically. The sublime intention is nothing other than the expression of the pure striving to conceive domination. The lower subsystem is inert and its actions form an inert synthesis, not for lack of protentional contents, but because it itself has a reduced affective structure. The lower subsystem is inert and its actions form an inert synthesis, not for lack of protentional contents, but because it itself has a reduced affective structure. However, we are currently working on the psychoenergetic aspect of the general procedure, which is composed exclusively of psycho-affects and stunted cognitive functions. Protential contents revive subjectivity and force the subject to reflect on strictly defined objects of domination, whether they are abstract rules of conduct, norms, or existential schemes, networks of synthetic operational steps, etc. Moreover, pure subjective affects are as poor in representational terms as power-consciousness and its operational potentialities. Moreover, pure subjective affects are as poor in representational terms as consciousness-of-power and its operational potentialities. The psychoenergetic procedure anticipates all developed representational, cognitive and mental relations, but does not create them by itself. They reinforce it, it encourages them. If we compare this pre-representational phase with the imagined event of overpowering, we will see how great the significance of specific dominance representations is.

Self-engrossing establishes and develops the lower subsystem, and the upper subsystem establishes and develops vainglory. We have just seen that a similar paradoxical inversion takes place at the heart of the two complementary processes. The dynamic structures formed a passive entity that absorbed them coagulatively as much as it was formed. The inert structures that raised the foundation of the dynamic structures at the same time gave them decisive support. There is no longer any doubt that self-engrossment is a principle of movement that organizes the internal affairs of the lower subsystem. But this does not mean that self-engrossment has a primordial self-sufficient growth, that it does not intensify together with the structure of the subsystem and does not strengthen to the extent of the graded procedures.

Once constituted, vainglory is transformed into a transcendental dignitativе. In the transcendental dignitative of vainglory, all the procedures of the upper subsystem are ideally reflected. Vainglory is the sublime state of affairs in the subsystem. Local procedures are like Meinong’s objectives that are subject to the sublime state of affairs. They are purposeful co-constituents without whose establishment and presence one cannot imagine one’s affective fullness. From this perspective, the function of vainglory in the procedure is dignitative. It transforms the objectives, the purposeful co-constituents, into objects of absolute good and absolute beauty, which it itself is⁴.

Vainglory coagulates by absorbing the energy of the subordinated actions. The subject becomes vainglorized, but holds back after feeling that he has had enough of the intentional-voluntaristic process. He maintains himself in a state of extreme indeterminacy, although the procedure is fertile and bubbling within him. He struggles to break out in order to channel himself into unconditional action of dominance. He does not know whether to mortify the vainglory he has attained in the imagined moment of overpowering. At the same time, he ponders whether to justify the affective essence of vainglory and satisfy narcissistic-dominance needs by overpowering the other concrete. If only this indeterminacy existed, it would be the least of the problems. The uncertainty that the subject has to overcome encourages the uncertainty that the subject desires immensely.

The subject tries to experience the affective changes in the procedure too personally, but he also wants to rationalize personal experiences without relativizing them. The subject wants to achieve this by means of the mysterious and transcendent habit of the soul to objectify all forms of experience: personal emotions, self-consciousness, and all affects which overstimulate self-nurture or are the result of pathological self-concern. He desires to modify the soul so that the soul experiences psychomental entities as objects of its pure interest and presents them as super-personal properties.

“In the realm of feelings,” says Findlay, interpreting the categorical forms of the object in Meinong, “there are feelings that presuppose reasoning and the presuppositions that concern reasoning. But these feelings undermine themselves by transforming themselves into interesting shadows”⁵.

By analogy with the excerpt, the soul should become a mediator. As a mediator, it will transform the super-personal and the moment of ultimate identification of the subject with the super-personal into interesting shadows that tickle the attention. On the other hand and at the same time, the soul will transform the objects, to which the super-personal shows inclination, into rational moments that organize, direct, strengthen and provide for the spontaneous flow of dominant behavior. In Meinong, feeling is merely transformed from a medium of rational structures into an entertaining phantom. The soul replaces the role of the super-personal and its object of interest. Instead of the super-personal being a rational object of interest to which the subject will become possessively attached, and the other properties and possessions of the person – an entertaining phantom that will stimulate the super-personal, the opposite happens. The rational nature of secondary objects of interest stifles the super-personal. The nature does not allow it to infect the subject, to force him to exalt himself narcissistically and to hyperstimulate self-love.

We find vainglory in this state before it takes off. The subject fires it as a presence-on-himself that grows extremely and impressively not in the psychic interior and touches the periphery of the body but precisely as a presence-on-oneself. The subject has not yet decided how he will use his fertile vainglory, nor has he managed to establish the desired indeterminacy. This puts him in a complex situation. The structure that he has to build, the potency of which has been hidden until now, will help him overcome the super-personal challenge. The idea that “vainglory takes off and flies freely” is a metaphor that refers to its first-degree sublime state. The vainglorized subject strains the spirit, exerts effort through the power of the spirit, in order to feel his will as strongly as possible. Vainglory is, as Spinoza would say, “a will that represents the strained spirit”⁶ which, this is an essential addition, circles within itself and cannot get out of itself. Vainglory circles sublimely within itself like a spirit straining to reach, grab or grasp something but so strongly strained it remains within itself. This situation finds a metaphorical correlate in free take-off and free flight. The circulation of the energies of vainglory within oneself is not at all free. They are locked in its factorial objectivity but enable the subject to experience one of the highest possible stages of self-love. From the perspective of high self-love and narcissistic self-exaltation, circling manifests itself as an unstoppable takeoff and free flight.

The objective structure of the procedure represents the spirit, and all intentional and volitional factors represent the will. The subject makes an effort to build the procedure within himself and thereby strengthens the will to dominate through various internal, hereditary and passive-active syntheses. This is the true associationistic relationship between the spirit, the effort, and the will from the perspective of vainglory, which confines it within its coagulative framework. Vainglory has a standard or predominantly negative connotation. But the backlash against vainglory is, to put it mildly, excessive. The psychoenergetic (aspect of integral) procedure amortize the manifestations of vainglory. The vainglorized subject must submit to strategic initiatives, must not wander arbitrarily in the world of intentionality, must coordinate the will in accordance with the ultimatums of operational domination and must know its place in the system of the general (and integral) procedure, despite the fact that it lumps and sublimates within itself the other factors, phases and stages. Psychoenergetic fullness is categorically impossible if the subject does not embody the procedure of narcissistic domination in its entirety. Since vainglory is a symbol of ecstatic psychoenergetic fullness, it cannot arise if the face-like image, affects and strategies are not united in a self-sufficient and teleological synoptic structure; if they do not embody the self-ideal and if they do not turn into networked objects swimming in the storm of vainglory.

The laws of procedure rule at the heart of conceit. The subject is a disciplined and disciplinary entity at the same time. He must not allow conceit to be reduced to a wild egocentric feeling. In this sense, ecstasy is a symbol of subtle dominance, and savagery represents inarticulate self-inflation. Vainglory descends to inflatedness just as narcissistic procedure is reduced to primitive pride if its developed soul structures are stunted to a drive for superficial self-exaltation. Kant marked the difference between vainglory and inflatedness, but did not want to define it because he cherished an absolute prejudice against subjective motivation as such. The fall from vainglory to postural inflatedness has its own phenomenology, which violates all laws of productive relation and relationship between procedure and vainglory. Inflatedness is a primitive supreme feeling of self-love grounded in the chaotically organized urges of the subject. The inflated can wildly enthuse himself. The wild enthusiasm will absorb the inflatedness, will transform it into pure self-satisfaction and enjoyment of the fertile situation. Inflatedness and wild enthusiasm belong to each other, because their structures are disfigured by coagulating in the chaotic relation of their affective correlates. The subject cannot establish procedural order in his psychic life because he allows sensibility, stimuli, and inclination to create havoc within. These three savage egocentric categories are guided by the crudest instincts of mutual cooperation.

The subject first finds an object, or to everyone’s surprise – an intellectual object of interest that will satisfy his sense of egocentric values ​​if he manages to appropriate it. The sense of egocentric values ​​cooperates in advance with the primitive inclination to acquire the object or subject. The subject detects the interesting entity with the sense, so that the inclination immediately focuses and clings to it. And the inclination prompts the sense to pay attention to the entity, so that they can make a joint decision and transmit it to the subject. After that, the subject is irritated and forms in his soul subjective impulses of different quality that reflect different mental realities, or fetishistic phantasms, related to the entity that inclination and sense have constituted as an egocentric value. The coarse stimuli give the subject an impulse and set the mental sphere in motion to paint the synoptic image of the urges. These representations, supported by the functions of savage egocentrism, force the subject to superficially self-exalt and to be Inflated in an ugly and tasteless way. When it comes to inflatedness, which differs drastically from vainglory, Kant’s postulate applies:

“If the idea of ​​the moral law takes away the influence of self-love and makes inflatedness see, the pure practical mind will reduce its obstacles. The practical mind will create an idea of ​​the superiority of its objective law and will suppress the stimuli and urges that come from the senses“⁷.

The procedure cultivates conceit. It plays the role of a moral law. It helps the subject to identify with the ideal image of the double and its manifestations produced in the soul, or to imagine himself according to certain laws that will not distort his dignity and reputation. The inflated person is out of balance: either he imagines too much and too expressively the phantasms that will satisfy savage egocentrism, and then dully and stupidly enjoys their content, becoming passionate in a vulgar way. Or he empathizes with himself and his role in the imagined inscenations to the extreme, and cannot control the ridiculous manifestations of savage dignity. The homeostatic apparatus of procedure balances the two counterbalances: the self-manifested face-like image and the subject who becomes vainglorized while radically identifying with the face-like image. We can freely externalize this apparatus and impose a social dress on it. Then vainglory will be emblem of its perfect functionality. Anyone who is not inflated (and as a consequence, unconsciously or consciously arrogant towards others) but becomes vaingloried according to the legality of procedure learns to live like a wolf among wolves who do not tear him apart and ruin him because he has concluded a gentlemanly pact with them. Such is the constellation of mutual dominance relations, where the tactile subtlety of vainglory and procedure is projected as the basic principle of regulation and regularization of elite norms. The most insightful description of this circumstance was given by Nietzsche in The Genealogy of Morals:

“The strong, with the same natural necessity, tend to separate, as the weak tend to unite. If the strong unite, they do so with the intention of acting aggressively together and in order to satisfy the common will to power, although some individual consciences resist such an idea… The instinct of the born “masters” (i.e., of the solitary, bestial species of man) is thoroughly aroused and calmed by mutual organization. Underneath every oligarchy there always lies the tyrannical impulse. Every oligarchy boils with strain felt by each individual who tries to master the impulse”⁸.

How will the oligarch master the urge for total power that elevates him above others, if he does not adopt and apply the subtle tact of procedure and vainglory? By no means. Vainglory is proof that the correlates of the general procedure are balanced, refined, spontaneous, seductive and unobtrusive. Only as such can they be encapsulated in conceit, to stimulate it and to keep it at the top. The general procedure and vainglory support each other on the edges of the narcissistic-dominance universe. The oligarch becomes the master only through the synergistic penetration of procedure into vainglory and vainglory into procedure. The shaping of the image, the perfection of subjective self-expressions in the world, the construction of a psychoenergetic affective system, the discovery of models of strategic operation – all lead to vainglory. Roughly speaking, all are psycho-affective factors that flow into vainglory, strengthen it and shape its ideal influence. Such strengthened vainglory should encourage the subject to behave and hold himself masterfully on every occasion, to readjust and adapt to all challenging situations. Vainglory is extreme spirit that encourages the subject to forget what over-adaptation is and to set himself dispositionally in the face of every circumstance.

Only with the help of the procedure can the subject provide himself with conditions that will save vainglory from the three values ​​of savage egocentrism: sensuality, stimuli and inclination. Accordingly, the procedure is the soul’s moral law of conceit, independent of the aspect of integrality. Vainglory is the ecstatic correlate of the consciousness-of-power through which the subject literally identifies himself with power. Such identification is justified by the fact that the subject has managed to realize all aspects and organize them with each other. As power in itself rises above all the qualities and characteristics associated with it, so vainglory encapsulates all aspects and perspectives of narcissistic-dominance development that have reached a perfect synthesis. Thus, vainglory climbs to the top by their “backs”. Inflatedness cultivated through the procedure is a supreme and refined egocentric feeling. It saves the subject’s attitude, posture and behavior from the destructive action of the lower instincts, or pure affective phenomena, which distort the subtle arousals, motives and their manifestations.

The arousal and the motives that rationally support it remain the same and radically subjective. But this does not mean that the arousal and its motives will violate the psychic laws of the procedure that articulate vainglory. Nor does it mean that vainglory will abandon its necessary correlate – the procedure itself – to join the “affects that have no chain of command”. Vainglory gives the subject power to maintain in perfect synergistic unity the aspects of the procedure, while vaingloried. His movements and dynamic manifestations do not hinder, disrupt and shake this psycho-affective harmony. It spontaneizes them and maintains their refined development. While acting operationally, the subject manifests himself perfectly. While manifesting himself, he imagines perfect contexts and feels perfect states. While imagining and feeling, he operates perfectly and manifests himself perfectly. Perfection circulates and permeates every pore of the network of the active narcissistic-dominance system. If the system of personal power is perfected in advance, all stages proceed perfectly regardless of which phase the subject stimulates and develops.

All aspects of the procedure are protentional: physical, intentional and ideally aimed at the goal. Because of this, the procedure ennobles the inclinations, senses and stimuli. From chaotic manifestations of primitive pride, they turn into synthetic psycho-affective structures that transform the soul, educate the dominating character and establish superior actions. The procedure will not belittle and underestimate inflatedness, only if inflatedness bows to its high standards. Everything is different from what Kant propagated⁹. Procedure is a complex that schematizes the universal impulse for domination. Its scheme clears savage values from the field of motivations if they don’t want so submit to the high procedural standards. In place of the unbalanced struggle that random phantasms wage with the primitive double, the subject places his or her psychic apparatus. The psychic apparatus balances a) the subject’s identification with the face-like image and b) the subject’s actual self-manifestations of dominance that copy the content of identification.

2.

The subject is conceited, but does not behave arrogantly. He does not attack others if he does not like their behavior. He does not do anything that will disrupt his spontaneity and disfigure his subtlety, no matter how disgusting and provocative the antagonistic challenge or object. This is due to the gradually dichotomous procedure that reconciles within itself the spirit and the arousal, just as the oligarchs cooperate flawlessly in the name of the will to power. It can be said that arousal is constituted by pure subjective affects: personal dominance self-consciousness, personal dominance emotions and every ecstatic factor that is in close connection with the ideal Self. Spirit, in turn, is constituted by the protential projections of dominance to which pure subjective affects are attached and exploited in order to exaggerate themselves and feel overly important. Accordingly, the spirit includes the networks of operational actions and strategic variations, the face-like images and their self-projective configurations and the self-manifestation that implements them. The corpus of the stimulus, in turn, includes: the pure affects and the stunted cognitive remnants of the psychoenergetic aspect of the procedure (which itself has coherent sub-procedures just like the other aspects) and their dynamic structures. They co-establish the self-manifestation, consider it, encourage it, facilitate it, expose it.

The subject behaves impeccably in the role of a master because the state of vainglory articulates the procedural synthesis of spirit and arousal. Vainglory absorbs and gathers within itself the systematized components of the procedure without demolishing their system. The systematized components establish the multidimensional (psychophysical, psychomental, and psychomechanical) being of vainglory. In other words, vainglory sublimates the factors and their primordial affective networks that help it manifest itself in reality and psychophysically. The imagined event of overpowering revalues ​​the procedure. It justifies its position in the soul by helping the subject to realize the call for dominating in the world. He will be able to advance the primordial potentials of domination: from a fictitious projection into the soul and an abstract psychologistic scheme, he will be able to transform it into a relative power that is acquired and self-maintained as an operational action for supremacy. The psychoenergetic aspect is transcendent; it can be presented systematically and understood abstractly. It is transparent through self-manifestation and can be compared to the striking physical manifestations grounded in material operations, only if the subject is able to experience himself originally with the role of master. Successful operations illuminate the psychoenergetic aspect from the outside even more strongly. Strategies and operations are abstract instructions, they are transformed into norms and can be embodied in the image as part of the physical self-manifestation of the subject. Accordingly, the psychologistic nature of any aspect can manifest itself transcendentally and abstractly, just as much as it can manifest itself materially, vividly and strikingly.

The relative control over the antagonistic conflict will be transformed into a state and atmosphere of supremacy that establishes its practices concretely, after the subject overcomes the challenge. These possibilities are opened to the subject by the imagined event of overpowering. We have already determined what the constructed psycho-energetic complex¹⁰ of the procedure contributes to the subject’s mastery initiatives. All that is missing is a concrete challenge where the subject will channel the accumulated forces and implement the behavioral visions.

While the elements of the soul that longs to rule are sublimated in vainglory in this way, the subject cannot avoid experiencing its active formation. It marks the onset of the judgment hour. The subject feels with his whole being that the moment is approaching when he will have to act courageously and well-adjusted (articulately). The temporal sense of the inevitable fills the subject’s self-awareness, provokes it, and becomes its predominant element. The subject has real grounds for feeling this way. A great stress awakens in him, mysteriously and shockingly shakes his being, because the super-personal begins to place itself above rational moments. The subject experiences the sublimation of the procedure in vainglory too personally and becomes intensely excited, like a man confronted with a terrible film scene. In order to calm the super-personal and to restore the approximate power of rational (and objective) moments, the subject prepares to create a second sublimate where the first sublimate will be sublimated. This means that the spirit did not exert all its effort while trying to empathize as strongly and as reliably as possible with the arousal; the face-like image, the imagined operations and pseudo-existential self-expression have not grown deeply enough with the affects of the psychoenergetic structure. Will has the potential to compensate for the loss of spontaneous dominance behavior caused by the sudden stress. The subject did not exhaust himself while inserting the procedure into vainglory; and while identifying with the accumulated urge to overpower and appropriate the antagonistic other that arises from the insertion of one into the other.

The shock threatens to destroy at its root the identificational and associative unity of the face-like image and the subject in vainglory. The subject will behave so unworthy from the point of view of the criteria and needs for domination that he will move too far from his reliable autoscopic medium. Kinship between behavior and posture will fail as bond that constitutes the unity of the subject and the autoscopic double in vainglory and imagination. In view of this, how will the second sublimation help the subject? In view of this, how will the second sublimation help the subject? What is the hidden structure of vainglory that is established as a synchronous correlate of the initial sublimation?

The subject invokes in imagination the period of the event that characterizes the decisive moment of victory. The decisive moment of victory is not only the final act of overpowering but the complex and relatively long-lasting way in which the subject approaches the other in order to finally defeat it. To constitute the period of final overpowering, the subject must project himself as a bodily presence in the imagination that turns to the other in order to deal with it. The subject must not allow the imagination to shape arbitrary pseudo-existential syntheses with the help of the body’s various self-manifestations. To curb imagination and prevent solipsistic and divergent synoptic representations, he needs to instruct the body. The instructive principle helps the subject 1) to project his body into a pseudo-existence appropriate to the plot of the event and 2) to manage the body within the event in order to realize his preconceived narrative motive which should be stage-organized and chronotopically unfolded. The body becomes a single presence that cannot multiply into multiple pseudo-existences and act in accordance with their internal motivations and contexts. Despite the fact that the event is a presentation that contains a system of presentations and as a consequence consciousness can introspect the body from various angles as it overpowers the other finally and in a different time interval that cuts the segments of the scene. Regardless of the perspectives from which the apresentative reflection shows the body and the scenic segments, the subject instructs the body to act strictly in accordance with the personal motivation to which the subject initially constitutes and imagines the decisive part of the event. Such a personal motivation is to establish a balance between super-personal factors and rational elevation to power. He “castrates” the super-personal until he equates it with or reduces it to rational contemplation of the thing that soothes and calms.

We will overtake the first of the two conclusions that result from the initial consideration of the topic. The subject instructs the body and concentrates with the consciousness of the exceptional model of its action. This makes possible to imagine and see more clearly how the mental double fiercely overpowers the other. While apperceiving the content of this observation and enjoying its sadistic spirit, the subject compensates for the stress and the shock. The autoscopic double moves towards the imaginary other in order to use a local approach that will defeat the other and subjugate it to his will. He has not yet dealt the fatal blow, the body moving instructed towards the other constitutes the period of final overpowering. He has not yet dealt the fatal blow. The body that moves instructed towards the other constitutes the period of final overpowering. The moment of victory unfolds the decisive phase, the whole process is overbearing, exciting, unpredictable and uncertain. Such a situation, even if it satisfies super-personal needs, cannot satisfy them to the end. How can we think of compensation when the super-personal is not deadened and is itself a form of subjective overexcitement which, moreover, encourages the general uncertainty of the outcome? But the outcome of the event is predetermined; the subject pre-organizes its plot. Therefore, the very instructive movement of the body towards the goal and the imagined goal that has strongly taken over the subject’s mind satisfy, diminish and amortize the super-personal experience and the empathy with vainglory that coagulates and petrifies the procedure built within. The instructed movement of the body towards the goal is supposed to calm super-personal experiences and does so because of the premeditated construction of the event. Thus, it places the subject in a position of dominance called pretentiousness.

Bias is the mode of vainglory and completes the first stage of the structure of the hidden sublimate. The biased person is riveted with his whole being to the emotional excitement that the desired object causes in him. To be pretentious, in addition to showing an open, maniacal and extreme inclination towards something that attracts him and he desires, the subject must also modify the situations of appropriation so that the outcome will always be in his favor. He builds predetermined outcomes related to the situation of appropriation (and eo ipso overpowering) in order to extinguish super-personal experiences. Intuition immediately forbids us to equate bias and pretentiousness. Bias was the weaker of the two intensities of desire. It coincided with pretentiousness only because of the element of desire. Pretentiousness surpasses in power even possessiveness, which was unconditional desire. The possessive person is under strong emotional influence as he imagines what it would be like to have a strong will that would give the subject the power to act in the direction of the desired. Possessiveness does not induce will, and the possessive person passionately thinks of will and its ultimately productive function which he does not possess. Possessiveness, and bias to a lesser extent, incites the subject’s intention to appropriate the desired, intensifies the primordial and empty sublime intention, or inspires him to create patterns of intentional action that will sublimate into an intentional teleologeme. The pretentious person so desires to appropriate the thing that he imagines unrealistic outcomes (outcomes that may but need not happen), irrational outcomes (outcomes that categorically cannot happen), and possible outcomes (outcomes that could happen under given circumstances and under certain conditions). Bias and possessiveness cannot boast of a similar insane privilege, because the subject cannot find an ideal model of the imagined event in the stage they represent. Even if there were an ideal imagined event, their extensive affective potentials are limited to the phenomena we have presented. Their phase have patched protential structures and incompletely organized visual representations and events. The intentional structure of power consisted of fragmented rules, of taxonomy composed of segments of the universal instruction and of existential operations that are not grounded in the teleological face-like images. They do not form a whole of comprehensive strategic perspectives. Besides this, the maniacal passion for something is due to the fact that the pretentious person possesses a will that would materialize at any moment if a favorable opportunity arose. He does not delay action because he is a coward. He is not stupid enough to get into a public accident, although his pretentiousness gives the impression that he is a fool who will do anything to get his way regardless of the life situation. He is so in a hurry to achieve his intention and satisfy his passion that instead of waiting for the opportunity, he creates outcome with its opportunity. The opportunity has been surpassed according to all legal and legitimate criteria for handling the other.

It seems that the subject is one step away from successfully calming the overly personal factors. He needs to approach the other flexibly and masterfully carry out the local operation that will put an end to the antagonistic conflict. To this end, he moves instructively towards the other, approaches it in a way that the other itself does not expect, performs the turning move and defeats it. The other is subjugated and awaits the modular outcome. But the subject fully satisfies the super-personal factors that threaten to destroy the perfect synthesis of procedure and vainglory, not by devising an expropriatory outcome, but by the very fact of having created a super-favorable situation for himself, when and while the other lies or stands helplessly covered by the shadow of subjective supremacy. The subject has not materialized the outcome, and feels as if he has fundamentally dealt with the other, because the super-personal factors and the predominantly super-personal experience of self-love, in addition to being maximally satisfied, are maintained at the top without shaking him. The super-personal experience is maintained at the top without shaking the subject’s being because the degree of pleasure regulates his self-approximative state. The psychophysical state that allows the subject to save the super-personal without the super-personal disrupting the influence of rational moments and contemplations is called the state of prepotency. Just as pretentiousness is constituted thanks to a pre-organized event and its pre-set contexts, so prepotency arises after the super-favorable disposition of the subject overshadows the necessity to perpetuate the expropriatory outcome.

To the inverted overpowering, that is, to the governing that is an inventive form of maintaining dominance after the subject has overwhelmed the other, the subject opposes the exhausted appearance of the other. The subject sees the exhausted other and, by seeing it, feeds the super-personal ambitions of the masterly narcissism. The other looks like an apparition because of the appearance of exhaustion. This impression is reinforced by his staring at a random point in space. Exhaustion, it seems, shapes the phantom appearance of the other by itself, imposes itself parasitically on the appearance and turns it into a kind of ghost. The dark appearance of the surroundings, if the overpowering took place at night, only deepens the impression. The black shadows of the prison, for example, decorate with additional shades of eeriness the exhausted phantom figure of the other. The depth of space casts a thick shadow over the pale figure. The figure has lunar colors due to its famous exhaustion and as such constitutes a phantom nature. The suffocating walls symbolize the life spent in misery that oppresses him even now, when almost no strength remains in his soul. The eternal midnight atmosphere and the stagnant air show the bitter truth that he will never be free from this centaur physiognomy: the image of a phantom in human form will never leave its here-being. If he hides in the darkness that is thickest in the corner, he will prove that he has disappeared as an anthropomorphic entity despite being present hidden in space. Indeed, like an exhausted phantom, he is a miserable, almost invisible presence. Despite this, his being is the bearer of an unusual balance: historical embodiment and false ghost form of the appearance are so equal that no objective topological difference can destroy their balanced unity. The other is transformed into an ideal phantom-like body whose ideality is disturbed only by his corroded soul. When it stiffens, the other resembles a statue, its stiffness leaves a monumental impression. The subject at times perceives the other as an apparent object because the other is at rest “phantomimically”. At another moment, the subject is a hostage to an optical illusion, because the other is poorly perceived by him as a pure figure. If the other were to step into the moonlight and allow itself to be bathed in it, it would become so identified with its silvery color that the subject would hardly recognize it as a man of flesh and blood. His pale face, which is a sublime expression of individual semblance, will coincide almost completely with the colors of the moon. Victor Hugo’s description is most appropriate in this case: “At first glance you will think it is an apparition, at second glance – that it is a statue”¹¹.

If this description is excessive for the situation of the new subjugation and defeat of the other, then the subject will correct the synoptic content by re-imagining (imagining differently) some parts of the event of overpowering. Whatever dynamics the appearance shows and whatever the appearance itself is at the moment of finally dealing with the other, the subject reconfigures the other as an exhausted phantom body. It will be an apresented circumstance that paradoxically and insistently adds itself to the initial synopsis. The initial synopsis is one-dimensional. The subject introspects it as a pseudo-existential situation from one angle to the extent that it suppresses other apresentative perspectives that do not violate its predetermined constitution. For example, the other in the original synopsis behaves exclusively in one way. The way of behaving enters into its predetermined constitution. If the subject imagines a new way of behaving in the same circumstances and as a consequence of the same intersubjective relations, the predetermined constitution of the synopsis will be conditionally disrupted. In addition to other perspectives that represent other angles of view in the predetermined constitution, the newly imagined will impose itself on the constitution; that is, the new way of behaving will fit into the old circumstance.

The subject performs such mental stunts to establish the favorable indeterminacy that is actually – apodictically clear. The new way of appropriative behavior will calm the vengeful passions of the subject and force him to think more soberly about what outcome he will choose, because the new way itself will become a symbol of all possible outcomes that the subject does not take into account here and now. Apodictic clarity in this case means that the super-personal experiences are too high, but the peace that arises from rational intuitions has managed to harmonize the super-personal as such. Rational intuitions are created by consciousness that cannot help but notice that the other is in a hopeless situation and rejoices because of it. The consciousness that ecstatically perceives the state of affairs conveys the news to the super-personal experiences that are highly ecstatic. The irrational communication between the super-personal and consciousness is going well. The super-personal accepts the data and begins to calm down. Thus rational intuitions and awareness of the state of affairs prevent the super-personal from going wild, from disturbing the subject and from disintegrating the psychic system of narcissistic domination. These suggestive qualities lend the procedure its healing role. The procedure also did not allow vainglory to become too independent and dominant, to accept the savage values ​​of egocentrism into one’s life, and to descend into trivial inflatedness and arrogance.

Super-personal factors upset the calculations of procedure and vainglory. But prepotency “saved the day” and re-established the general balance. Pretentiousness is also responsible for these processes. It calmed down the super-personal experiences. This does not mean that prepotency finished what pretentiousness began. And without the help of prepotency, the super-personal experiences would have calmed down thanks to the instructed body directed towards the goal. The subject did not have to overpower the other in the imagination quasi-concretely in order to suppress the super-personal. Just as he imagined an appearance that did not correspond to the initial synopsis and the predetermined constitution, so he imagined an outcome that did not have to happen at all and did not impose itself on the original outcome. There was no original outcome because the subject did not imagine the event to the end. Although prepotency is a surplus in the relationship between pretentiousness and the super-personal, it has introduced a new and super-necessary balance. Prepotency produced the favorable indeterminacy and transformed it into apodictic clarity. If the super-personal factors had not reconciled the super-personal with “pacifist” rationalism, the super-personal would have erupted again at some point. What is worse, the super-personal would burst out of the synthesis of procedure and vainglory. Then the inarticulate arrogance of the subject would crush the ethos of personal dominance and tarnish its shiny περηφάνια. The super-personal would awaken the ghosts of their broken synthetic relationship. Thus, not only would the technical and psychological significance of the procedure lose its meaning, but the super-personal would be transformed into a regular, unique, random, and arbitrary recurrence of procedural influences.

In the system of procedure, vainglory is a correlate of prepotency. In this respect, prepotency is more privileged than pretentiousness. Pretentiousness is related to the lower narcissistic factors – bias and possessiveness – which belong to the intentional sphere. Let us not forget that the intentional sphere is also not the highest substantial background of factors. Higher than it is the sphere of volitional phenomena. The subject acquires will after he has formed a perfect arbitrary face-like image. All intentional factors and affects are part of the process of forming the face-like image. An event with a predetermined outcome is treated as a perfect arbitrary face-like image, but pretentiousness turns it back, degrades it, turns it into an element of intentions that do not refer to the fully-formed, but to what-is-still-being-formed. However, prepotency is a correlate, a mode, and even an extension of vainglory, for the following reasons.

While vaingloried, the subject believes that he is omnipotent because he has identified the realized self-ideal with the narcissistic I. This faith is supported by strong ecstatic self-experiences. Simply put, the subject is obsessed with the idea that he can handle any challenge that comes his way. He becomes subtly arrogant. Doesn’t the subject have the same feeling and experience the same state while projecting and basing it on his relationship with the other who stands, sits or lies submissively, humiliated and disenfranchised before him? Yes. They differ only in what they strive to achieve. In that respect, prepotency and vainglory are opposites. The prepotent person is content to see the other humiliated. Often the subject prevents himself from trying to appropriate the other in a certain way in order to enjoy this intermediate state. The vaingloried person models the psychomental state of vainglory in himself in order to force himself to act. Vainglory encourages the subject to do everything that the prepotent person has already accomplished, regardless of whether it happened in imagination or in reality. Besides this difference, there is another. Prepotency, as we have said many times, constitutes the apodictic clarity of the relationship between rational moments and the erupted super-personal experiences (or factors). Vainglory in turn, constitutes the system of pretentiousness and prepotency, called the covert sublimate that surprises us with its eruptive presence. This sublimate is part of the perfect unfolding of the arbitrary face-like image. Without the segment of the face-like image that stimulates the secondary sublimate, it is not possible for vainglory to rise above itself and to embody itself in its additional affective structure. The decisive moment of victory and the subordinate position of the other in the face-like image are installations that naturally merge into the dynamic events and further constitute them.

Finally, we are left to explore how affectively complementary pretentiousness and self-engrossment are. Does pretentiousness have properties that are related to the function of self-engrossment?

The subject engrosses himself while establishing elementary relations with power and its affective phenomena. Elementary relations helped him to see himself as something exceptional. The more it becomes clear to him what the possibilities are of establishing a solid and justified relationship with power, the more he believes that he is exceptional while observing himself and his correspondence in power. Thus he becomes more and more aware of his potentials for dominating, develops dominance self-consciousness and increasingly begins to experience the essence of dominance as his most original quality. At a certain point in the process, at a point that cannot be measured and determined exactly, pure subjective affects based on dominance and power begin to inspire the subject on their own initiative. In this case, domination should be understood as the focus and orientation of the subject towards the processes of overpowering, and power – as all local successes that elevate the self-ideal. The pure subjective affects do not address the correspondence between the subject and power and usurp their dispositional roles. In fact, self-engrossment takes control of the movements in subjectivity and creatively organizes the primordial turmoil. Power and its potential representations of operation towards dominance continue to develop and prevail, but the subject is pressed by the feeling that the main role in the development of the procedure is played by self-engrossment and pure subjective affects.

On the other hand, pretentiousness is given strength by the body that acts instructively. The instructed body approaches the other strategically. The closer the subject is to the final stage of the moment that is decisive for the subject to defeat the other, that is, the closer it is to the final act, the more independent the pretentiousness becomes. The subject avoids to further imagine the end of the event, but at the same time invents another outcome with the help of which he will block his way to the predetermined end. The subject craves the alternative outcome more and more, even though the body brings him closer to the predetermined outcome. Thus, pretentiousness gains momentum. It becomes independent to the extent that the subject succeeds in replacing the predetermined outcome with the alternative. The predetermined outcome of an event that ends with final overpowering of the other remains forever a fundamental mode of consciousness and an irreplaceable center of attraction. No matter how much the subject imposes an alternative outcome on the event, the predetermined outcome will remain the foundation of the event. The subject imagines the alternative outcome alongside the predetermined outcome, but behaves as if the first has banished the latter, as if it has rearranged the event, and as if it has placed himself completely in the place of the predetermined outcome.

Self-engrossment and pretentiousness are related according to the schematic organization of the displacement of the correlate from the common field, although they represent two separate spheres of influence.

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1. We do not call appropriation and the will to power factors, but essences, in order to emphasize their superiority over the previous elements of the procedure. ↩︎
2. Procedural is everything that extends systematically from the consciousness-of-power to vainglory and constitutes the structure of the narcissistic procedure of domination (including the other general aspects, the operational and the self-manifesting). ↩︎
3. Findlay, J. N. (1933). Meinong’s theory of objects, pp. 310-311. ↩︎
4. Ibid, 310. ↩︎
5. Ibid. ↩︎
6. Spinoza B., Etika, Beograd, 1983, str. 111. ↩︎
7. Кант И., Критика на практичниот ум, Скопје МЕТАФОРУМ, Едиција „Ex libris“, 1993, с. 99. ↩︎
8. Niče F., Genealogija morala, Grafos, Beograd, 1990, 137-138. ↩︎
9. Ibid, 103. ↩︎
10. We often call each aspect a procedure, not a sub-procedure. Therefore, we almost regularly remind ourselves that there is an integral procedure that is composed of several aspects. The aspects, in turn, have their own general procedural construction, just like the integral procedure. ↩︎
11. Иго В., Богородична црква у Паризу, Београд, 1964, с. 241. ↩︎