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The Tovver
Members | |
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Emanuel Cianfanelli | Unknown |
Inti Pacheco | Unknown |
Xavier Quadra | Unknown |
# | Discography | Type | Year | |
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1 | XVI.I Mersault | Demo | 2012 | Show album |
2 | XVI.II The Axe | Demo | 2012 | Show album |
3 | XVI.III God Is Dead | Demo | 2012 | Show album |
4 | Demo ’12 | Demo | 2012 | Show album |
5 | The Tovver | EP | 2014 | Show album |
XVI.I Mersault
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1. | To a World | 01:50 | Show lyrics |
Life is the meaning of life. It’s not anything outside of life and it’s not even necessarily any particular content of life; or way of life. It’s just life itself. About the same time that Camus wrote The Stranger, he wrote a philosophical essay. (Which one might take as a theory that accompanies The Stranger, and perhaps explains it.) It’s called The Myth Of Sisyphus. Just to remind you, Sisyphus was a character in Greek mythology who was condemned by the Gods to a truly pointless task. He had to roll a rock up a mountain... and of course when he got to the top, it would roll down in it’s own weight and he would have to do it again, and again, and again, and again. This is a kind of symbol of what Camus refers to, famously, as the absurd. He points out in his re-telling of the story of Sisyphus that one can’t think of anything more absurd than a life time filled with futile labor. |
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2. | That Now | 00:54 | Show lyrics |
The absurd, which Camus says has overtaken modern sensibilities, which is really a kind of obsession with the way we see the world today, (The absurd) is really a metaphysical thesis. It’s, to put it very bluntly, a confrontation. It’s a confrontation between the rational human mind, the mind that deserves and demands justice, that expects the universe to be comprehensible; and what Camus calls (in a phrase that he borrows straight from The Stranger) an indifferent universe. The truth is: the world doesn’t care. |
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3. | And Forever | 01:50 | Show lyrics |
Without having a choice in the matter we project this sense on the universe. We expect the universe to fulfill our demands. We think, for example that evil should be punished. We think that goodness should be rewarded. This is the problem that goes all the way back to the early middle ages, often called the problem of evil. The obvious fact that virtue is not always rewarded. The obvious fact that the evil sometimes get away with what they do; has always been a deep problem for theological thinkers. But without even reference to religion, it’s a problem for all of us. The absurd is this recognition that we have a demand of the world and the world just doesn’t care. Now, there’s a sense in which we might say the absurd would cease to be a problem if we believe in God. Camus of course is an atheist. But the truth is that the absurd would exist even if there’s a God. In fact the problem with evil, as it goes back through history, is very much a problem in the face of god. We have these expectations and the world doesn’t seem to deliver. At one point Camus says, even if there were a god, it wouldn’t matter. |
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4. | Meant Nothing | 01:09 | Show lyrics |
In The Stranger it’s often said, and Mersault says, that it’s death that makes life absurd but the idea that death leads to the absurd gives rise to another consideration too. That there’s a sense in which we expect our lives to add up to something. As Ecclesiastes in the old testatement tells us, this is the vanity of vanities. It doesn’t. What Sisyphus and Ecclesiastes both give us, is a picture of life where we have all of our aspirations and ambitions, our joys and our achievements but ultimately in the end... it amounts to nothing. That’s the absurd. |
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5. | To Me | 00:41 | Show lyrics |
There’s another sense in which Camus takes us to his target...the whole of the scientific world view, the idea of objectivity. The thesis basically is that it’s only life, only one’s personal experience that really counts. | |||
06:24 |
XVI.II The Axe
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1. | And Yet | 02:23 | |
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2. | We Imagine | 01:55 | |
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3. | That the Future | 02:01 | |
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4. | Will Somehow | 02:01 | |
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5. | Be Different | 03:31 | |
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11:51 |
XVI.III God Is Dead
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1. | I Am | 02:02 | Show lyrics |
Nihilism is a fairly new word or concept in 19th century philosophy. It came from Russia where it essentially referred to the rebellion of the younger generation against their elders. Nihilism in Nietzsche is a very important concept, he sees it as...as he puts it "a specter that’s haunting Europe" a phrase we hear elsewhere as well. He defines Nihilism in his notes as the highest values devaluing themselves. Oddly enough where he identifies the nihilist tendencies is in society. It’s precisely in those realms where many thinkers, including today, would say that we find the bull work against nihilism. Namely in religion and morality. It’s not, Nietzsche says, as if religion and morality give us values but quite the contrary. Religion and morality take our values away. Or, to put it in a different way, the traditional values, the values of the Judeo-Christian tradition are themselves nihilistic. What works as theme throughout all of Nietzsche’s works and what explains his rather rabid attacks on Christianity and religion in general is the attack on what he calls the otherworldly. The idea that there is some other existence which is better than this one. |
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2. | Become | 02:24 | Show lyrics |
Nietzsche philosophy is very much a philosophy of aggressive acceptance. Acceptance of this world, acceptance of yourself, acceptance of your faith and for example the Christian notion of the otherworldly, a heaven to which we can aspire; is to him a notion that utterly subtracts from the importance of this world and this life. One of the most famous of Nietzsche’s outrageous statements is the claim that "God is dead". To understand simply as a religious statement or an atheistic statement is, I think, to misunderstand the profundity of what Nietzsche is getting at. First of all, "God is dead" refers not to a theological proposition but rather to the moral state of the modern world. One looks at the world and what becomes evident, one sees that much of what is called Christianity in these small towns and so on, really is a kind of stale hypocrisy. It’s force of habit. It’s mere to use a word that both Nietzsche and Kierkegaard love: heard behavior. It’s going along with everyone else. In Kierkegaard’s terms it absolutely lacks passion and commitment and in Nietzsche’s terms it really lacks any moral sanction. It doesn’t do anything. People can consider themselves good Christians and nevertheless go out and cheat and steal in business and feel as if going to church for an hour a week somehow makes it all better. The truth of it is "God is dead" in a sense that we don’t believe in him anymore even if we claim to. Nietzsche would just assume be done with it. And "God is dead" the also becomes a kind of statement about the future of the modern world. |
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3. | Death, | 01:50 | Show lyrics |
To put it in a different way. It’s a way of saying that morality really requires a metaphysical picture. That it isn’t just a matter of subjective feelings. It isn’t just a matter of culture or opinion but the difference between good and evil is something that is true of the world. And Zarathustra, in this long book, essentially urges us to get over that dichotomy which he himself once introduced. He also urges us to get rid off these ideals of the otherworldly. If Zarathustra has a philosophy it’s Nietzsche’s style, it’s Nietzsche’s philosophy. Namely, it is this world and this life...and this world and this life only that really count. The basic idea of the otherworldly which leads quite directly to the Christian notion of heaven and hell is something that Nietzsche says now has to be put aside. What we have to do is understand our world in a different way. |
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4. | Destroyer | 02:20 | Show lyrics |
There’s a sense in which Nietzsche adopts something which we might call, with some caution, epistemological nihilism. It’s the idea that there is no truth. It’s to say there is no truth but there are lots of truths. What we call truth, in particular, what we call that special notion of truth that philosophers are seeking and that religious thinkers find in God, in fact are just our interpretations of the world. He says for example that there are no facts, there are only interpretations. He says that what we call truth are just those errors that we cannot give up. | |||
5. | Of Worlds. | 03:22 | Show lyrics |
Nietzsche by contrast rejects the very distinction between appearance and reality. He has much to say about the origins of that notion of reality. Of course he ties it back to monotheism and the insistence of one god. He says once we learn to reject that notion of a true world behind this one, what we’re left with is not nothing by any means. We reject the true the world and we reject the notion of appearances at the same time. After all what sense does it make to talk about appearances if we’re not talking about appearances of something. So Nietzsche’s nihilism here is really rather benign. it has to do with the idea of rejecting what gives rise to skepticism and what gives rise to these illusions of the otherworldly and in so doing plant our feet very firmly on the earth and say "this world and this life is what counts". In other words, the things that we believe, even those things we believe are the very foundations of knowledge, even those things we believe are a matter of utter necessity, as proven by other philosophers, in effect is a matter of contingency. we are a certain kind of creature living in a certain kind of world and as those creatures we are going to believe something because, to use a different kind of language, it’s practical, it’s pragmatic. In fact I would argue that Nietzsche’s view of truth here is very much akin to the one that’s defended about 50 years later by some of the American philosophers, John Dewey in particular, that what is true has to do with what works in a certain context and that’s about as much as you can say. The idea of the truth that lies behind it all, that’s something on which we should remain respectfully silent. |
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11:58 |
Demo ’12
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1. | The Worm Is in Man’s Heart | 07:10 | |
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2. | Untitled | 01:56 | |
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3. | The Logical Means of This Destruction | 06:00 | |
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4. | To Sleep and Wake Unafraid | 04:08 | |
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5. | Long, Lost Hills | 04:19 | |
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23:33 |
The Tovver
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1. | The Logical Means of This Destruction | 07:29 | |
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2. | To Sleep and Wake Unafraid | 04:49 | |
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3. | The Worm Is in Man’s Heart | 08:24 | |
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4. | Long Lost Hills | 07:52 | |
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28:34 |
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