great Nick Land quote

Agree or not, it's amusing:

Bataille's insistent suggestion is that the nonutilitarian writer is not interested in serving mankind or furthering the accumulation of goods, however refined, delicate, or spiritual these may be. Instead, such writers - Emily Bronte, Baudelaire, Michelet, Blake, Sade, Proust, Kafka, and Genet are Bataille's examples in this text - are concerned with communication, which means the violation of individuality, autonomy, and isolation, the infliction of a wound through which beings open out into the community of senseless waste. Literature is a transgression against transcendence, the dark and unholy rending of a sacrificial wound, allowing a communication more basic than the pseudo-communication of instrumental discourse. The heart of literature is the death of God, the violent absence of the good, and thus of everything that protects, consolidates, or guarantees the interests of the individual personality. The death of God is the ultimate transgression, the release of humanity from itself, back into the blind infernal extravagance of the sun.

Nick Land http://sfbay-anarchists.org/wp-content/uploads/2014/10/Nick-Land_Preface_The-thirst-for-Annihilation.pdf

His texts obsessively reiterate that the decomposed body is excremental, and that the only sufficient response to death is laughter. The corpse not only dissolves into a noxious base matter analagous to excrement, it is also in fact defecated as waste by the life of the species. For the corpse is the truth of the biological individual, its consummate superfluity. It is only through the passage into irredeemable waste that the individual is marked with the delible trace of its excess. It is because life is pure surplus that the child of 'Rire' - standing by the side of his quietly weeping mother and transfixed by the stinking ruins of his father - is gripped by convulsions of horror that explode into peals of mirth, as uncompromising as orgasm. 'Rire' is, in part, a contribution to the theory of mourning. Laughter is a communion with the dead, since death is not the object of laughter: it is death itself that finds a voice when we laugh. Laughter is that which is lost to discourse, the haemorrhaging of pragmatics into excitation and filth. 

Like all '-isms', libidinal materialism is at best a parody, at worst a constriction. What matters is the violent impulse to escape that gives this book its title. The thirst for annihilation. This name has grown on me as an ulceration in the gut. Is it desire or its negation that is marked here? The overcoming of the will, nihilism, Todestrieh? It seems to me that it is first of all the compulsion to abstract. Historically and anthropologically considered, this is negation torn from its logical function to become the non-objective destination of an attachment, destituted of its formality by a ferocious investment, hesetzt, and coupled to a motor of liquidation. So that the instrument of logical dissection is at last acknowledged in its terrible materiality; negativity as an excitation. To rather 'will negation than the negation of will' (N II 839) ; this is an elusive difference, twisting like a rusted nail into sensitive flesh. Is the primitive craving that seeks the abolition of reality an object of philosophical investigation, or a drive accomplishing itself through philosophy? What is it that makes use of subtlety here? 

In the box it seems as if the choice is yours to either dismiss or accept my words when I insist: I have been outside the box. Like Plato, knowing is a memory for me, but unlike him I have outlived philosophy and aspiration, since I have outlived life itself. Death has no representatives, but I have at least returned from the dead (a characteristic I reluctantly share with the Nazarene) . Since I have floated in death the world has desisted from all effort to seduce me into seriousness. I rest in life as a tramp rests in a hedge, mumbling these words ...