Love, That Is, Discourse

1.

The duration through time which the discourse of the end of the world now undergoes despite its sense of absolute vertical interruption is a form of love, a form of love now. Love attaches itself not to urgency but to the passage of absolute urgency through time.

2.

To be able to speak the end of the world now means to be able to speak beyond everything that has already been said and to risk over-transcendence and then to settle still into time (safety). The sense of this—the feeling of this—is love.

3.

Let us redefine everything as we wish, given the time being: The idea of endology, of a living and studying of the end now, lies in a sheer speaking to and for the end without anything intended or counted on, without anything needing to be communicated.

4.

Love is duration then, but not immediacy. But it is also the extension of an impossible intensity (the ‘End’) across an absolutely interruptible set (‘ends’).

5.

The object of endology is—in its patterning of terminal points through the braid of ampliatives—not just finite or mortal, but finitised. The object of endology becomes a love object through exposure to the finitisation of finitude. One loves only because the end of the world has happened enough to pass.

6.

Aristotle’s only example of a non-propositional language is the language of desire or prayer, that of the euchê. The non-propositional language of endology is close to prayer, said with closed eyes and while kissing one’s hands, but it is not just the language of poetry. Endology evacuates the over-precision of literature and philosophy, is even before the reine Sprache Benjamin mentions, simply because it allows love to flow through interruption on its own axis.

7.

Endology speaks another language with itself, another language with everything it says, so that it gets, now, to the end, and that is love. To get to the end, now, in good time, before the lesser end comes, before it is time, before it thinks it knows lesser from greater, is the love of the end of the world now.

8.

Endology loves time and makes time love. In the end, in the event of the end, in the time being, and for now, pro tempo, it spreads time through language which itself makes love. Only in making time love through language can the now be immanentised.

9.

Endology refuses ambivalence and atopicality and the dogma that no ideas are inherent, and it refuses in this way because only in love can there be an end of all ends. Only in the heart of love can there be the difference e makes with d, extinction from death. Only in the heart of love can things stop.

10.

The two languages of endology—the language of the end of the world now and the love language of the end of the world now—communicate with and relay one another. They translate one another in a way that is easy to relate and easy to relate to.

11.

Once there is love and a love language appertaining to the end of the world now, there are drawings, as if we were to doodle, generically, quantically, as if we were meant to sketch the end of the world.

12.

Any professional love and professional love of discourse would be let go in the love of quantic drawing. Before ontology, and biology, and geology, and philology, endology is a total design.

13.

It is the movement of drawing the end as it is, regardless of how it happens, if it happens, if it is. The act of jotting it down (‘drawing it out’) means emotion stirs. Where hauntology shivers, endology draws a line.

14.

Endology is a concentration of love in duration without the end of ontology and without the endlessness of hauntology. The endological love-bomber is sick of American death, and the endlessness of ends, and the polemics against and within finitude. The subject-X of endological love only thinks of ends (according to the quantic paradox of duration).

15.

From the infinitely finite to the finitely infinite to the finitely finite to the finitisation and mortalisation of the mortal to the act of Love as the extent and extend of the extinct.

16.

Endological eros is the okayness of love discourse even in the domain where there is an absolute cut. Endology is inclined towards the End (and not the end) in love.

17.

Imagine then that we jump ahead one year and this discourse of the end of the world now is still here, still on our tongues, still in our hearts, is still being made—the name for this mystery of duration is love, overflow, patience. One may wish to conclude from the passing of time that e has become d again, the End the social end. But this is to deny that love has taken place between one end and another. Time is love. The end is love. And extinction is active.

18.

Once again, otherwise: in absolute self-unravelling of urgency we say everything we can and cannot of the end now. We say the End now, now. A year later we look back on everything we said. The miracle is not that we are still here to say all this—the irony of time. Rather the miracle is in seeing now that a year ago the discourse of the end of the world now was experienced from the point of view of being repeated in a future that could not have been taken for granted. Love already was, will be, the complexity of that duration.

19.

It is miraculous that extinction is still going on. It is miraculous that love happens from the end to the end, from end to end time.

20.

There can be no history of the end or archaeology of the Idea of the end of the world now. The discourse of the end of the world now does not exceed but contracts, exceeds by under-determining itself, running out, loving time being.

21.

Endology is love of the interval of the object petit e. It is the love of the pause.

22.

The end of endology is nothing to do with us. We are nothing to do with it.

23.

The ideologies of the end of the world do not ask about the end in love because they assume the end is possible only as an interruption of the endless. Love is not knowing that we cannot end; it is finding oneself in duration that no longer has any measure. Duration therefore is not stability but the moving from one loving extinction to another. Only in generic extinction can there be love. Duration is (the) cut.

24.

Endological discourse is living because it attributes infinity only to the end, which is to say to the decoherence of form to which the end approximates itself.

25.

The pain of endology is pain unrestricted or undoubled by prohibition: you are now allowed to think the end, and even as love.

26.

Does the discourse of the end of the world now bring love to language or language to love? Does it repeat the one same end over time, subject to interruption, in which case where is (the) love? In letting the end still not happen, but not concluding it will not? Here for now, pro tem, an answer: love time.

27.

To be tired of language being averse to assertions and conclusions because this aversion is itself too restricted. Love in time and time in (as) love is no stretch of the imagination, neither is it a trope of love.

28.

I have always loved you because it is only the end of the world now—said at an uncertain date.

29.

Traditional thinking and art, for instance of a radical kind, assume they know what the end is and when it stops, how far extinction extends and what it means to go. They therefore do not love from the end.

30.

Drawing the end for a second.

31.

Endology is quick, however slow it continues to go. Essentially quick. It is earliness as love. It is not too late to say this. It is never too late for the end. Slowness goes.

32.

By being an interval after the absolute End, love is a magnifier (it stretches), but that also means that there is no world in the world, that there is no time in time, that there is no time for the time being, now. Language is not the world without us, it is love as our absolute other side.