#19 for a kind of record (to read in series)

XIX.

Karen says Old History Now

I only care about the present well three things

at this time

in this light

we can say

in Deleuze on Foucault places things in reverse order

friends do

we can say one can say it is said at this time to say on

the limit

of the sayable

 

and in light of saying this in this light

I make a little poison to put in

friends do

this chalice

not enough to kill to pass from my lips

to yours I slip a little in

now a sip

 

these things through being said to say

to say this now

to see this now

to feel the poison take effect

take hold I make a problem

three parts

I practice

a charm

 

hidden in a fold of skin

hidden

between your lips

 

a secret passed from one to another

the other’s small touch of madness

I am forced to write in secret

 

Caetano said today Caetano said

the most transgressive

you can do

is play quietly

 

force public recoil

in private

in private recoil

from public sanction

 

I dreamt you’re a cunning man was repeated thrice

you’re a cunning man

you’re a cunning man

you’re a cunning man

if you know so much

and bit off his lips

 

why do you love me so

am I

not difficult to love

 

the turn the rest move away they turn

to their backs I yell

I feel the poison take effect

difficult to listen

love

a very rich speculation

friends

to whom I can say

this is the time

and these are the stakes of the time

 

take this cup away

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another joint in the phalanx of a kind of record follows (the rest on the right hand, if you like; if you do, contact using the contact top right)

XVIII.

the tongue coils across the beach you can see its pattern

can you

17 thousand bucks just to put the two pipes together

licks inside

rim of the bay and at another juncture

the tongue curls around can you do it like this

you can scream if you want to

but you cannot change back

 

why with everything over everything I thought at one juncture I’d say everything

still leave pain intact

the still the leave impact recoil or kick 17 thousand bucks

just to put the two

the just the put the pipes together you’re talking in a voice

everything over

at the unknown university with everything over

everything still

still you can

 

say tuesday why does he kill me with his love

say tuesday why does he does he

accuse me with his love

say tuesday why

use me with his love

 

the just just the two I could say everything I found your hair

a short pin with a berry red top the second most powerful man in Auckland

short

statuesque

you can see its phlegm

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#XVII for akindofrecord …

XVII.

What about the days we choose to live

Lima’s words

The idea of destiny is a phrase that says

they are coming to get us

it is completed by another

go out to meet them

in Gamboa shadows lighting fires in caves

or is it Bolaño again

lost images

poems and

a lump smells

recoil we do know at least a part of us does

questionable girls

because a girl rolls over

because of a mistranslation the part with no

regret the role of the girl is

in question and

old gods do die and new gods do

appear

appear

Jesus in a hotel room Tosches’s Jesus girls

pay to take him in mouth a part of him

Nick’s word irrumates

a part of us remembers paradise

 

but I told him the date and then said

that I had been running across the street

to help her

when I was hit by the car

Straub is it so strange in both Peter S. and Bolaño

there are casement windows

 

a lump smells

a life swerves

a green stares up

at

lunch

her legs

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production of the fold is critical not only for resistance but for new possibilities from the event of bio-, neo- or neuroliberalism

…Deleuze picked up the notion of the fold from the Baroque and Leibniz, but it is Foucault who helped him develop a politically enabling understanding of the concept. In his book on Foucault, Deleuze discusses the way Foucault’s understanding of the fold developed after the first volume of the History of Sexuality and took shape with the subsequent two volumes. Recognizing how, after his first book, Foucault found himself at an impasse regarding how to find a relation to oneself in relation to power and knowledge, Deleuze sees how Foucault began to move beyond this impasse in subsequent books. In the second volume he begins to develop not a theory of the subject, but a theory of the fold as a force of subjectification, as a force bending in on itself, creating points of resistance. This folding enables resistance, as it produces ‘a specific or collective individuation relating to an event’.

— Frida Beckman, Gilles Deleuze: Critical Lives, Reaktion Books, London (2017), p. 63

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here a piece for a kind of record–see lefthand margin for rest & rest

XVI.

can you say it is good travelling with you today love

left out on its centrifugal arms wind rushes in in gales the temperature drops

a severe weather watch is in place

don’t get lost in the void says Roberto good advice spinning out

of control very good I have always been told and by various people in

my life a mortal wound under skin of the air and hot breath of sun chill of a

surgery knife and the fizzing dreck mote and seed caused to infect me a pellet

burning chill and been called to cut it out I lay on my side in the corner I

the stain on the mattress one inseparable from the other heard Nico sing and

felt the pounding of the outside on the inside vein in the needle and knew

knew machine in the ghost no one must grieve over knowledge but must we risk

we must Bolaño this world

 

pop

 love is inside out

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another week past see how much has happened to a kind of record

XV.

sometimes I feel I can take more away than they can

but it isn’t true Is it

the story ends the song goes on the dirty pacing on goes

the end the start the knot the kick at you they

are not your clothes

 

arms cross over

uncross cross over

uncross on goes

man in his quintessence

 

I feel I can take you wait

than they you wait father is gone

mother gone

in her

they have cut me in half

 

arms cross over

uncross you wait on goes a woman

a woman stops in half

like this there is no more

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please let me know if you are reading this kind of record by using the contact link on the left

XIV.

define muscle

shoulder whole wheel

week

axle-tree

 

in all things he will excel me

Knausgaard

Karl Ove to his son

as a son from the point of view

of love my son asks me

to reattach the sterile patch

quickly his wounded arm

 

he will be leaving is it for us

is it for us to carry on

quickly to carry on

 

define muscle turning on the axle-tree

I can think of no better thing to say and

have no greater wish to wish him

I will tell him I wish that in all things

he will excel me Karl Ove said so

 

quickly I reattach the sterile plaster

to his open sore

 

 

it is inexcusable to use the phrase mortal weight

in an invented scenario I don’t believe abstraction

gains any height from it I don’t wish to pontificate

and inexcusable to lift the straw man of the left

on the railroad of disappointment China Miéville

imagines is a railway to invent imagine

a wanker in a hotel room or suicide I am her

do I clean do I wash am I soiled it is

from the wound of my mouth justified

wound we share we who have opened

each other’s legs

 

sickles

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so it is week XIII to be added to a kind of record

XIII.

withdraw to the foyers

we shall stay friends

the wind blows hair and papers that

could be skin and human

dust the chaff hulls and seeds that

hands have released fall dismally

from a violent place I sharpened

my eyes fell on them

I can’t explain except that

I’m out of my mind

 

outside on the threshold

outside the threshold a peace

certainly they took a peace that

came from my assurance

a peace comes down to them

it still comes down to them while

I am dismal and uncertain

 

do shadows explain the clouds

do shadows explain the dark

shadows move behind the glass

do shadows explain the monstrous shapes

a monstrosity moves out in the bay

 

is it cooler here yes

you can see my fingers wiggling

from between the louvres

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neoliberalism = monism. liberalism = dualism.

…doing a keyword search for ‘neoliberal’ books, I am once more struck by the repetition of the two primary angles of approach to the neoliberal episteme. The first claims to have Foucault as inspiration, particularly in light of his genealogical work from the 1970s–so long ago, but not long either. It analyzes neoliberalism as thought collective (Mirowski & co.) or goes from symptoms to diagnosis; but both serve to critique from the angle of abjection: there is no affirmation but counter-affirmation. The work done does not get as far as affirmation. It finds sufficient a Nietzschean critique–genealogy–that identifies the enemy, analyzes its strategies, its behaviours, its break-out moments. But neither does it destroy, nor, from the ensuing destruction, does it create something new. The second angle of approach sets out forthrightly to serve resistance to neoliberalism, to give it weapons. Once again, that a putative we, we of the left, need to combat neoliberalism, must struggle and seek to overcome it, is taken for granted. The object of affirmative action is effective reaction. And so I ask myself what is the motor, can we get at the generative condition, engage the creative moment of neoliberalism, rather than go from abjection and reaction?

Foucault I think does this. He is objective, not normative or prescriptive. But in being so, he can also be seen as not taking sides, at least, as not taking the right left side. His analysis of power without a concept of power (see here) produces and does not simply reproduce or react, is productive inasmuch as power, like desire for Deleuze and Guattari, connects–or like the media, for McCluhan, in which we swim, invisible to us as water to fish. Foucault, I think, affirms power in this new modality, of its proliferation, its generative and creative capability, one without capacity, one purely expressive–or, more properly, virtual. Foucault does not repeat or repudiate a power that is connective, participatory and performative. He attends to a networked power, the powers of networked subjects, of which the network is greater than any one, the power one to the nth power, assembly or multitude, or, naturally, society–and because greater than any one, without subject, without concept.

I would hazard that the generative condition for neoliberalism is already given in liberalism to be the free will. Except that of the two forms, of the two epistemic arrangements, liberalism articulates a dualism, while neoliberalism articulates a monism centring on the market. The dualism articulated in liberalism owes its existence to the coexistence in it of freedom of the will with the equality and reciprocity of those who will, whose will will be free.

There is a religious conviction behind this formulation. Siedentop makes it his theme in Inventing the Individual (2017), where he calls neoliberalism a liberal heresy. This conviction entails the creation of a private sphere, not the household, or family or marketable lifestyle, but the conscience, the moral status of the individual. The monism of neoliberalism does away with the individual as a separate sphere, a sphere separate to society in even its moral claims and tenets, usages and principles. The individual becomes, as Foucault shows, a node in the network, or a communicating vector of sociability: the garrulous performance of everyday corpocratic existence.

What is suggested is not simply to see Foucault as the first theorist of the neoliberal struggle, because he is so both for and against, but a return to an individualism individuating society, standing against every enforced morality as contradiction in terms. Individual conscience is flattened through its universal appropriation to economic freedom–is not thereby made religious because the free practice of religion is itself moralised away. This explains what Siedentop refers to happening in Europe as a ‘civil war’, since the religious antecedence of a moral intuition both of the individual’s freedom as well as of the reciprocity, free association and equality of individuals, is disavowed.

 

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to point to point to a kind of record: XI.

XI.

he is without any

struggle

they say

he is without

yet he is

yet is he

inside it

 

he is inside his own

inside

he is inside his own

 

and he has himself

knows his heart his mind is clear

his mind is made up

by a maid when he gets out of bed

gets off the bed strangling his cock

in the sheets and gathers of the sheets

the throng of sheets the throng gathers

 

he is shat he is jizzed

soaped and scented anointed

with a careless hand

supercilious unction

 

and the maid has only helped him

with careless hand

gathering the wet and knotted sheet

cleaning the toilet

 

living the again again

the again again

workaday world Shakespeare

 

how does she read

how does she fare

better

 

he has deeply sorry sorrow

at depth neither drug can reach plum

no alcohol nor love love frack up

love passion he has without

he is without suffering

 

whose tongue said it all for him

her how did it all get said

 

he has a sorry sorrow deep

dumb inside

he has himself

inside

 

on whom is bestowed the fat

fat of his hand of his anointment

he has throttled his white poem

in a hotel bed Wordsworth

the again again of his oil

all this

 

all this he has

he has fat

he is without kneeling

is his legs apart

is huge with being

his legs apart he has

all this inside snorts

 

how did it come

to be how did it come

all this all

 

a machine wash for your shit

a machine for jizz again again

the poem wash

 

does not kneel

is without kneeling

wash the poem

this instant

 

 

grey

is the water

 

grey the days

midweek the midweek days

turn grey

 

daydream grey

daydreams

 

outside every classroom

so grey

 

sweetsmelling grey of a thousand years

a thousand sweet from now

now this instant old us grey

sweetsmelling dust

 

so grey so

day dreams

classroom windows

thousand years from now

 

thousand miles from here

 

so grey so

also out of reach

forever out

 

my hat is grey

my heart is

will the object of our hearts also

 

will the object of our hearts be grey

 

will your eyes open on mine so

day dreams

classroom windows

and thousand thousands

 

will I dream in them

look forever out

forever out dream

this instant

 

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