November 2011

OWS

ARGUMENTS CAN BE REFUTED

ACTIONS CANNOT

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call for support

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N-exile
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Εμπρός – Mavili collective occupation of Embros Theatre Athens begins 11/11/11


– from – and more – from – here

the so-called re-activation of the theatre is temporary.

the question I would ask is how make it permanently temporary?

since the theatre is temporary.

a region of existential refrain. [Guattari]

I suggested a similar re-activation for Downstage theatre Wellington when it was announced it couldn’t afford to stay open after Radar’s one man show.

It has stayed open. But is in poor health. Negotiations were held with City Council. And, since, strategies have been put in place…

strategies…?

put in place…?

I still propose occupying Downstage.

Despite the depredations of prolonged use as a venue with skeletal administration – starvation in other words – and no company and the concomitant deterioration in the state of the building – through economic isolation although not an isolated case of it –

and despite the good intentions of Downstage’s board of governance and the rallying of the supporters’ society

and that of the negotiators

those theatrical healthcare officers

to devise a strategy for treatment [see here]

it is still that lovable bunker, the unfinished concrete interior of which once long ago caused some old ladies I overheard in an interval in the ambulatory to express their pleasure at buying tickets since the money would help pay to finish the building!

and meanwhile its present shameful disuse continues for the St. James theatre in Auckland … better occupy that than that excuse for a civic space, Aotea Square, in the land of the long white out …

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Jed’s father recalls Fourier between bouts of self-pity over the artificial anus, excerpted from Michel Houellebecq, with pictures by Henry Darger

We’ve mainly remembered the sexual theories of Fourier, and it’s true that they’re quite burlesque. It’s difficult to read Fourier with a straight face, with his stories of whirlwinds, fakiresses and fairies of the Rhine Army.

It’s hard to believe he had any disciples, people who took him seriously, who really thought of constructing a new model of society on the basis of his books. It’s incomprehensible if you try to see him as a thinker, because his thought is completely incomprehensible, but fundamentally Fourier isn’t a thinker, he’s a guru, the first of his kind, and, as with all gurus, his success came not from intellectual adherence to a theory but, on the contrary, from general incomprehension, linked with an inexhaustible optimism, especially on the sexual level: people need sexual optimism to an incredible degree. Yet Fourier’s real subject, the one which interests him above all else, isn’t sex, but the organisation of production. The big question he asks is: Why does man work?

What makes him occupy a determined place in the social organisation and agree to stay there and carry out his task? To this question, the liberals replied that it was the lure of profit, pure and simple […] As for the Marxists, they didn’t reply at all, they weren’t even interested, and, besides, that’s what made communism fail: as soon as you got rid of the financial incentive, people stopped working, they sabotaged their task, absenteeism grew in enormous proportions. Communism never was able to ensure the production and distribution of the most elementary goods. Fourier had lived under the Ancien Régime, and he was conscious that, well before the appearance of capitalism, scientific research and technical progress had taken place, and that people worked hard, sometimes very hard, without being pushed by the lure of profit but by something, in the eyes of modern man, much vaguer; the love of God, in the case of monks, or more simply the honour of the function.

We defended the idea that a complex, ramified society, with multiple levels of organisation, like that proposed by Fourier, went hand in hand with a complex, ramified, multiple architecture that left space for individual creativity. We violently attacked Mies van der Rohe – who made empty, multi-purpose structures, the same ones that were going to be a model for the open spaces in businesses – and above all Le Corbusier, who tirelessly built concentration-camp-like spaces divided into identical cells that were suited […] only for model prisons.

– Michel Houellebecq, The Map and the Territory, trans. Gavin Bowd, William Heinemann, London, 2011, pp. 143-145

Cf. Adam Curtis on Fourier, here.

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ΑΝΤΙΦΑΣΙΣΜΟΣ

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ΑΝΤΙΦΑΣΙΣΜΟΣ

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betrayal is the slow unfolding of every secret:

the secret of the void is

there is no void;

the secret

of the will to power is

there is no will.

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the cure is worse than the disease

going to the theatre is like visiting a good friend who is very ill. I am always afraid of what I will find when I get there.

What new ritual of humiliation will she have been subjected to in the name of making her better?

And usually there he is, good old friend, sitting up in bed, the room too warm, the view non-existent, the decor ugly, a grisly smile on his face as he says hello, hello to us all, and the face itself, now I look, what have they done to it?

Is there a mirror?

I immediately want to rush up and show her.

Was it always a question of make-up – too much make-up – to hide the facts, the cracks?

Was he always dying?

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will to power as young changeling

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tyranny of light

tyranny of light wherein hallucinations are clearly and distinctly seen, and being seen are recognised, and recognised are understood, and understood are taken as held in common; and in this light all individual consciousness corresponds, as if the clear part of every monad coincided, and to this tyranny each individual consciousness defers and by it is coopted.

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freedom & laziness

For example, I hesitate between staying home and working or going out to a nightclub: these are not two separable ‘objects,’ but two orientations, each of which carries a sum of possible or even hallucinatory perceptions (not only of drinking, but the noise and smoke of the bar; not only of working, but the hum of the word processor and the surrounding silence …). And if we return to motives in order to study them for a second time, they have not stayed the same. Like the weight on a scale, they have gone up or down. The scale has changed according to the amplitude of the pendulum. The voluntary act is free because the free act is what expresses the entire soul at a given moment of its duration. That act is what expresses the self. Does Adam sin freely? In other words, at that instant his soul has taken an amplitude that is found to be easily filled by the aroma and taste of the apple, and by Eve’s solicitations. Another amplitude – one having retained God’s defense – is possible. The whole question turns on ‘laziness.’

– Gilles Deleuze, The Fold, trans. Tom Conley, Continuum, London, 2006, pp. 79-80

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