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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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Puerto Rico’s Sol or Puertopia (if it didn’t translate as eternal boy): a new society founded by believers in virtual currency

proposed site for crypto-utopian city-within-a-city:

and:

Read “Making a Crypto Utopia in Puerto Rico” by Nellie Bowles 2/2/2018

 

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n ears (with curious byplay of the ‘meeting room’)

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ears n ears

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for ears

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I wrote a play once with a character like this in it. It was called Ten Ton Dress

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3 quotes from Santiago Gamboa, sentiments for the season: illustrated with photographs by Sebastião Salgado

… beyond the borders of our beautiful countries there is a terrifying outside world filled with life, a black sun that stretches over a number of continents, only revealing its beauty after the first impact. What you see on the surface is horrible and cruel, but slowly the the beauty emerges; in our world, the surface is lovely and everything is bright and shiny, but with time what we see is the horror.

– Santiago Gamboa, Necropolis, trans. Howard Curtis, 2012, p. 446

… nothing of what we were then can be understood by anyone today, nobody believes in what we believed in; the things that were important to us provoke laughter or curiosity…

– ibid., p. 444

… the best way to live life to the full is to take it to the limits, putting your face in its deepest depths, its edges, its caverns and ruined palaces, only that way will we keep our bodies hot and our heads boiling with dreams …

– ibid., p. 447

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celebrating Santiago Gamboa, as well as stating the obvious & wondering once again at the sentimental Left, melting even before it gets to the battlefield–were we fantasizing? grinning stupidly, terrifyingly

…the reasons someone who’s about to shoot another man thinks he has may vary, but the deed is the same, someone will press the trigger, and when the lead breaks the skin and drills into the cranium and damages a lobe and perforates it and opens a path in the brain, a life with a history and past will be cut short and a body transformed into a bloodstained mass that will fall to the ground, and that fact, which is horrible in itself and can’t in any way be explained or justified, makes all the reasons equivalent; in the middle of the twentieth century it was ideologies, then it was land or the control of resources, reserves of hydrocarbons. …

President Trump and Russian President Vladimir Putin talk during the family photo session at the APEC Summit in Danang, Vietnam, on Saturday.

Do you know the contemporary name for perversity? It’s democracy. If a chimpanzee with a drum becomes popular and amusing, he could be elected president.

– Santiago Gamboa, Night Prayers, trans. Howard Curtis, Europa Editions, 2016, p. 222

…the world wasn’t made for harmony and kindness, but quite the contrary, for confrontation. The world is a boxing ring, a battlefield. And you don’t go to battlefields with smiles and soft words, no, sir, you go armed to the teeth.

– ibid., p. 232

We played with madness (were we fantasizing?) until the afternoon gave my mouth the terrifying smile of the idiot.

– ibid., p. 290

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reminding you of … something … at the edge where true memory segues into false

and used to advertise on Titter a link to this.

who is the artist

who the model?

perhaps it reminds me of James Palumbo’s (aka Lord Palumbo of Southwark, member of the UK House of Lords; aka Baron Palumbo, founder of Ministry of Sound and very very rich) novel Tomas.

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notes on to a kind of record I.

this in common

poem is problem

and this

 

very important

a sort of program

 

gathering of words

conjunctives

as substantives

of types

of syntactical moments

of verbal tonalities

 

the alternate face

here widened

 

towards the obscure

scintillating

 

with certainty of a

phenomenon

 

not a thought but

process of thought

mirror-like

 

refraction

of the human

 

end

in itself

end

of itself

 

end

germ

 

of an infinity

of horrors

 

reserves in one’s thoughts

hidden intention

charlatanism

addressing an audience

addressing a public

 

whom shall I kill

 

synthesis of all the vertigoes

dictation of memoirs

 

history of mind

absurd by what it seeks

 

great by what it finds

every beginning

 

coincidence

I don’t know what

 

sort of contact between all

and nothing

 

three words

two words

 

the tomb of the poet Edward

this girl couldn’t be buried

buried on a moonlit night

 

the dead girl’s name

Narcissa

who found himself so

in his reflection

 

the cyclical and repetitive functions of life

take love where it has never been

to the end

of the will to

 

killed his puppet

his puppet killed

in favor of a poetry

 

claiming autonomy

through critical self-reference

 

claims

to repressing the developments of intelligence

to depreciating the value of pure research

to taking often atrocious measures against

who consecrated themselves to these things

 

to favoring

even as far as endowed chairs and laboratories

 

worshippers of the idol

to the detriment

independent creators

spiritual richness

 

and they have imposed on the arts

on the sciences

the utilitarian ends which a power

 

founded on declamations and terror

pursues

 

praise of Bergson

 

sameness within vast

elusive differences

 

[all of which, on the poet Paul Valéry

1871-1945, you can read here.]

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