"Traces of Gnosticism are clearly discernible even in today’s cyberspace ideology: Is not the technophiliac dream of a purely virtual Self detached from its natural body, capable of floating from one contingent and temporary embodiment to another, the final scientific-technological realization of the Gnostic ideal of the Soul liberated from the decay and inertia of material reality? No wonder that the philosophy of Leibniz is one of the pre dominant philosophical references of the cyberspace theorists: Leibniz conceived the universe as a harmonious composite of "monads," microscopic substances each of which lives in its own self-enclosed inner space, with no windows onto its environs.
One cannot miss the uncanny resemblance between Leibniz’s “monadology” and the emerging cyberspace community in which global harmony and solipsism strangely coexist. That is to say, does our immersion into cyberspace not go hand in hand with our reduction to Leibnizian monads which, although “without windows” that would open directly onto external reality, mirrors in itself the entire universe? Are we not more and more monadic in this sense, with no direct windows onto reality, interacting alone with the PC screen, encountering only virtual simulacra, and yet immersed more than ever in a global network, synchronously communicating with the entire world?”
God In Pain - S.Zizek
“ As is common knowledge, the preface to the 1821 Philosophy of Right characterizes philosophy as “the Owl of Minerva” which spreads its wings solely at dusk, when the deeds and happenings of the day are done. In the same context, Hegel emphasizes that the philosopher is limited to gathering up materials furnished to him/her by the past and the present, constrained to conceptually synthesize his/her Zeitgeist and nothing more beyond this. Like the “angel of history” in Walter Benjamin’s “Theses on the Philosophy of History,” the philosopher — Hegel doubtlessly includes himself here — always has his/her back turned toward an unpredictable future (and this by contrast with the Marxist historical materialism soon to follow in Hegel’s wake).
“ Ordinary people seem not to realize that those who really apply themselves in the right way to philosophy are directly and of their own accord preparing themselves for dying and death. If this is true, and they have actually been looking forward to death all their lives, it would of course be absurd to be troubled when the thing comes for which they have so long been preparing and looking forward.
“ This boundary…of the second death…one can define it under its most general formulation in saying that man aspires to annihilate himself there in order to inscribe himself there in terms of being. The hidden contradiction…is that man aspires to destroy himself in eternalizing himself.