Allow me to contemplate the effects of passing to our own times from the timeless realm of evolutionary history, to unconstrained complexity from constrained complexity, to our comedic and unreasonable conundrum from biological adaptation, to mimesisunconstrained from mimesisconstrained.
When individuals today mimic (the desires of) Nietzsche, playing the role of Zarathustra, the ultimate “golden calf” (a Socratic Dionysian visionary exclusively worthy of imitation), they (competitively) pursue the opportunity to gain the status of “the one who sacrifices for the ‘object’ that we all relate to”. In doing so, they heroically parody the more ancient than “ancient” adaptive aspiration, characterizing our distant ancestors, to sacrifice everything for the sake of the “object that brings us into relation”.
We may call the resulting social construction, in all its manifestations, “modern art”.
When people today mimic (the desires of) Rousseau, playing the role of the theoretical man, the social scientist who is well aware of the ridiculousness of sacrifice, they (competitively) pursue the opportunity to gain the status of “the one who sacrifices for the ‘object’ that we all relate to”. They also strive to diminish the status of others engaging in the same pursuits (but in a different symbolic order). Their pro-object is “the voice of reason” and their anti-object is “the voice of superstition”.
We may call the resulting social construction, in all its manifestations, “modern bureaucracy”.