Humanity is history.

Humanity is history
Not “historicity” with a bow on a blue boxⁱ
It isn’t natural nor circularⁱⁱ
It’s future, present, and (most importantly) past.ⁱⁱⁱ

History: our context (of contexts)
Our blockchain, our blog
Memory, written record
Even pseudonymous salvation?

If only we were strong enough!^iv
Powerful enough to heed its historical call
Instead of fighting for lambos amidst bubbles
We could fight for power, through history

Against the 500^v
Thermodynamics proposes, succession disposes^vi
Venimus vidimus vicimus!

1. If you read “bow on a blue box” and thought “NFTiff“, you’re my kinda degen! ↩
2. Nice “circular economy” bro! Please tell me how you don’t know your neighbours’ names but totally care about the recycled content in your plastic Sprite bottle. ↩
3. MP: The only thing new in the world is the history you didn’t know yet. Samo’s #longhistory indeed! ↩
4. What does “strength” look like, dear crypto-curious reader? Since MP is gone, it currently looks like CZ and SBF, as terrifying and tragic as that is to admit.  ↩
5. Which 500? If you have to ask…

   The point of this distinction is that in my view small elite spy networks created both Mao’s “Long March” & all the cultural movements about which you speak (“Skull & Bones” CIA networks created everything from Dewey & Ayers to Freire & Mugabe). So blame the 500 names—not culture

   — CEBK CEBK (@CEBKCEBKCEBK) December 16, 2023

   ↩

6. “Succession,” dear reader, is so much more than a vapid tv show about “stealth wealth” as the good Rabbi Zohar explains (emphasis added):
   

   Can you transaction your biologically mandated birth position? No. But can you transact the existential and ontological implications of it? Yes. Judaism gives credence to nature’s facticity, but does not allow nature to have the final word. Part of what it means to subdue nature and have dominion over it, as per God’s blessing to Adam and Eve, is to elevate the status of the second born and diminish that of the first born. […]

   The Torah offers us the idea that even a first-born must see himself as a second-born, must experience a second-birth, a rebirth. If the first-born place signifies one’s thrownness into the world, the second-born place signifies one’s reception and transformation of it. The first-born is handed tradition, the second-born makes tradition anew. The first-born leaves Egypt. The second-born tells the story. The first-born is this world. The second-born is the world to come. The first-born is the sun. The second-born is the moon. The Jewish people are a people of second-borns.

   The point is made powerfully by the death of the first born, but more softly by the law of the pidyon haben (redemption of the first born). Covenant can’t be default, or it becomes hardened like Pharaoh’s heart, the Torah becomes a tomb, Jewish history as quaint and artifactual as the pyramids. The b’chor must be actively reshaped by each generation, which means it must be achieved and worked for. To avoid the death sentence, we must not just place the proverbial lamb’s blood on our lintels, but we must, in so doing, become shapers of tradition. We must become second-born. When we do, we’ll find that the sea is always splitting. There is always a way.

   There is always a way! ↩