In the ideology of activity, the phraseology of the postponed, misunderstood fury, the necessity of activity is elevated to a virtue and every form of passivity is degraded to a vice. With this, thought is denied its contemplative character, for contemplation is yielding to the violence of reality. A power is demanded of philosophy that it does not have and could not have without denying its own inspiration. That power would be the consequence with which it would assert itself practically. But the only way thought is directly in touch with practicality, is the annoyance. It is preferable to chose technique as mediation over fury. Thought has to be expressed with faith in the word, even though it is considered as ‘nothing but’ the ‘phonetic shadow of the deed’, an indication with which Trotsky, as is a long Marxist custom, reverses an old way of thinking. For Plotinus calls the practicality in which active people flee because they’re too weak for contemplation ‘a shadow of contemplation and reason’.  But thought should not venture into the infinity of this contradiction. For the time being the word is its product, the term of its activity. Thought can not add to that the deed as its product, nor can it oppose the deed. It can not directly persist as a deed, because in its powerlessness it cannot command the respite. Even designing a Utopian framework is of a dangerous arbitrariness, when it inspires deeds and that inspiration does not have technical means. The continuity in a goal-means-diagram, in which the means are an appeal to the activity and the goal an appeal to passivity, contemplation, can be guarded by thought, but not guaranteed.
Violence is also an occurrence that becomes a suffering by blind persistence. When persisting makes the practical consequence into an absolute by denying passivity, it can only become a furious perseverance and therefore violence. As a temporary bridging of passivity by activity, persistence always has to maintain a large resilience so that it will not result in a meaningless jump over the void. As a partial and temporary suspension of lust it can not become its complete denial or poisoning. From a goal-means-diagram point of view that holds that the means are never totally and solely means, but can also be the lust object of passive yielding or a suffering. Violence then is an activity that makes something into solely means, and persisting is a meaningless, dispassionate and hurried passing by of everything that lies between the start and goal. Like activity and passivity are indivisible, but together form life and thought, so goal and means, making good use and selfless enjoyment, are never clearly divided and the path of life can never be determined by any form of ‘persisting’ without it leading to morbidity and self-destruction.
The cult of activity, use and persisting creates suspicions towards the lingering lust and makes it as much an impossibility as yielding to suffering. This way lust and perseverance become opposite valuation principles that in their hypothesized form poison ethical life, and therefore all of life. For where persisting turns against lust and contemplation out of principle, it can only justify itself in a phraseology of perseverance and the deed itself, and it can only double its disastrous effects in a circle of insanity, in which it would irrevocably end up. For like lust and sorrow are a product of contact with reality and affirm that contact, so persisting as a suspense of lust and denial of sorrow is an alienation. Here, impotence reaches its definitive absurdity.
Translator’s note: on October 19th, 1956, Cornelis Verhoeven received his doctorate after successfully defending his thesis ‘Symbolism of the foot’. He normally wouldn’t celebrate his birthday (unless forced to), but this day he did.