The title of this blog and why. Warning: the following reflections deals with the effects of Original Sin and as such it is offensive to Modern Mores

For the title of this blog I have chosen the following phrase from St. Augustine:

Dilige et quod vis fac

7th Homily on First Epistle of St. John

Literally: Love and what you will, do it. Therefore once we have loved the Good, we should do what is right. However without this end this same motto can be the springboard toward all matter of slutting it up and to live the way the world lives. However to the abyss to which our disordered love has put us is not initially clear so we should explore it further.

First let's take the Archpriest of Hita from his Libro de Buen Amor (circa 1340)

	Como dize Aristóteles, cosa es verdadera,
	el mundo por dos cosas trabaja: la primera,
	por aver mantenençia; la otra era
	por aver juntamiento con fembra plasentera. As Aristotle saith, 'tis a thing most true that the world worketh by two things: the first to maintain itself, the other to join with a female of pleasing meign.
	Here we have the cosmic drive toward propagation the divine commandement "be fruitful and multiply" yet at the same time this desire is twisted. For here the means, coitus, is taken as an end when it is a mean. Later the situation becomes more complicated via the manipulation of wealth and the reduction of the sex object to object as such in this sonnet from Quevedo (1580-1645):

Quiero gozar, Gutiérrez; que no quiero

Tener gusto mental tarde y mañana;

Primor quiero atisbar, y no ventana,

Y asistir al placer, y no al cochero.

Hacérselo es mejor que no terrero;

Más me agrada de balde que galana:

Por una sierpe dejaré a Diana,

Si el dármelo es a gotas sin dinero.

No pido calidades ni linajes;

Que no es mi pija libro de becerro,

Ni muda el coño, por el don, visajes

Puta sin daca es gusto sin cencerro,

Que al no pagar, los necios, los salvajes,

Siendo paloma, le llamaron perro.

I want to enjoy myself now Gutiérrez,

Don’t wanna have regrets for tomorrow

I want a go at the finest-

with access to pleasure and not just a peep-show

For it’s better to do it hardcore than woo from afar

and I’d rather have it on the sly than be romantic

I’d quit virginal Diana at the drop of a hat for a real slut

If she gave it to me slow and free of charge.

Now I’m not out for quality or lineage

‘Cause Lord knows my cock ain’t no prize

and a twat’s a twat no matter what.

For a whore without money is pleasure without pain

since when you don’t pay

the flunkies and dweebies

call it a freebie.

Now the unitive, conjugal act is reduced to a manipulation of organs detached from personhood as such. Also the monetary value of the act is foremost in that it is a debasing exchange. Thus man is reduced to a mere tool in the hands of the other ruled over by the cosmological forces of money and the market. These two constants: money (daca) and whores (puta) then redefine man's place in the universe in that he is a whore who is in turned valued in terms of money. The next step in this process is the fusion of these two whore and money in the compound known as whorney. No longer are we to be gristed in the mill to obtain coin, we carry money in our very being. (Expounded in The New Laws)

Now then whorneykind occupies what is the whorneyverse. Originally the universe referred to the totality of all that exists. Now that there is a plenum of whorney, whorney is all there is.

In turn whorney corresponds to the universal jouissance as defined by Lacan, wherein the primal shlong achieves erection and thereby "get's it's rocks off". Thus the whorneyverse is modeled in individual manifestations of whorney whereby we work for our own pure enjoyment and arousal.

An additional modification of this metaphysics would be to allow for the dry humping of furniture. Whereby, completely baring the ends of copulation in addition to the absorption of humanity in whorney, then the manipulation of furniture for the realization of the universal jouissance would be licit. Therefore, whorney is a sublimation of our disordered desires which in turn contain twisted perversions within themselves in an endless spiral of gratification. The eternal recurrence if you will of our blind desires. Thus we have a concrete exposition of St. Augustine's concept of incurvatus, in which we curve in towards ourselves to our own self-destruction.