day 231 – 262 – on being meaningless & ‘a tissue for my eyes’

life during lockdown:

thanks Pavane!

The Assembly adopted draft resolution I, “Combating glorification of Nazism, neo‑Nazism and other practices that contribute to fuelling contemporary forms of racism, racial discrimination, xenophobia and related intolerance”, by a recorded vote of 130 in favour to 2 against (Ukraine, United States), with 51 abstentions. – from here

note abstention of both Australia and New Zealand.

US maintains it is a freedom of speech issue.

note also that this is not fake but mirage news.

s: who knows what the new year will bring…

c: it will just make us more nuggetty.

thanks Mark!

A controlled population is a living population

what is the role of COVID-19? to discredit democracy

what is the role of Trump? to discredit democracy

Lohraw: In the future there will be infamy every 15 minutes.

via Ttekceb: And once this first ordeal is surmounted, the next will come along, like buses…

to be meaningless is easy as long as you keep your meaning secret

Talking with an old friend I realised:

a tissue for my eyes please

from https://www.youtube.com/watch?v=MfbN_wVDVcw

[Of course, to say to be meaningless is easy as long as you keep your meaning secret is completely disingenuous. Being meaningless is easy so long as secretly you believe that you are meaningful. Being meaningless is easy so long as secretly I believe that I am not. To believe you are meaningless is difficult. … We used to do this thing in Minus Theatre where all meaning is moved up onto the surface. The more meaningful the better. The more intensity of meaning the better. And the more depth of meaning the better. The idea is not for meaning to be lost, to lose or shed meaning from that which previously had meaning and was meaningful. The idea was not to pull meaning up by the roots, to root it out from wherever it sprang. The idea was, the idea is, that once put on the surface meaning can change. To keep it secret (hidden in the deep) or to keep it secretly (because of its depth) keeps meaning the same. So it can’t change. What is meaningful remains rooted in the soil where it grows. But it only seems to grow. What in fact is happening is that meaning has stuck. It remains rooted to the spot. It has only one fixed meaning, when this in fact is only a part of its meaning. A gesture of suicide, what does it mean? Does it mean the desire to rejoin the soil–of meaninglessness? Or is it threatening death to what is too full of meaning, has too much meaning? Suicide seems to be both the absolute statement of personal meaning at the same time as it is the absolute statement of personal meaninglessness. In Minus we would make the gesture and steal it for other purposes. A man tearing out his own hair would be getting his hair done. A woman shooting herself would have suicide as part of its meaning, it would be, in other words, acting. … Acting seems to be both the absolute statement of personal meaninglessness at the same time as it is the absolute statement of personal meaning. It is where the personal changes meaning. Online personal expression fixes meaning. No statement can be made that does not stick to the one who makes it. The selfie mask sticks to the face (…the face to the mask / the root to the plant…). It is not acting but a gesture that by being made is meaningful. And it is not theatre. Or rather it is the worst kind of theatre, the theatre of feelings that are no less meaningful for being manufactured, a factory for the sentimental, a productionline for kitsch, for a politicised engagement with the personal and for a personalised performance of the political. It means taking a stand. Against this: Minus Theatre. What if your meaningful statement was more mobile and less absolute? Your political standpoint–what if it allowed of other meanings? Your personal viewpoint–it is not enough to let there be other and opposite viewpoints from which it either differs or to which it is opposed: what if your personal viewpoint meant different things at different times and places and even the opposite then and there of what it means here and now? Meaning needs to be decomposed just enough for it to become mobile–neither full of meaning nor wholly without meaning. Communication, sympathy, empathy–these are not enough: for each statement, each gesture, each action and each suicide that it is meaningless participates in its meaning. We might say that its deconstruction is present in it, an ongoing part of it, allowing it to travel not only back and forth but in all directions, towards all sorts of unintended meanings and lacks of meaning. Aporetic and ephectic, Beckett writes.]

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day 203 – 231 … Children, Go On Strike!

at 9:16 am on 16 November 2020, M. John Harrison wrote on Twttr:

Complexity, weirdness, characterisations like little stained glass sideshows. Characters do things because they want to. Equally, the text shows you something because it wants to. I see a book controlled by its own mood swings and emotional surfaces. But then I always do.

Today I’ve been writing about hikikomori and the cynicism–without experiencing it–of the answer to this ‘social problem’: restating the social imperative–to participate, engage, make contact, connect–that led to their being shut-in; as if in the great transparent snowglobe or bubble of communications’ technology–aka affective data industries.

The smartest people I knew at school lost their brains when they reached puberty. What is intelligence in children?

What is intelligence to children?

How do children understand intelligence?

Andrés Barba’s novels, The Luminous Republic (2020 in translation from Spanish to English), and Such Small Hands (2008 in translation), give an idea of an intelligence belonging to children. Here children are not captured in or at some kind of developmental state or stage. Neither is there moralising about the capacity to form judgements, the judgement-forming faculty belonging to morality, that children are said not to have acquired; nor in these books do we see an emotional view–in the image of which children’s inner emotional lives create their worlds: no magicking and no sciencing.

The intelligence of children is shown to be that of reason, of a reason unencumbered by … a hesitation here: is it experience of which children’s use of reason is unencumbered? is it judgement? or the judgements of others of which children’s reason is free? … No.

I would say that children’s use of reason is free because it is free of play, unencumbered by play–or free of a freedom with conditions. It is free of the kind of freedom that comes with conditions, the conditions that play has, where you might say to me, You’re not playing any more!

Children’s use of reason does not have parameters within which it has play. The reason of children is free of the parameters of play, unencumbered by the conditions experience of others–the word of others–might impose.

Where did I read that children’s perception of the world was close to that of schizophrenics?

Deleuze writes in The Logic of Sense that we have to take care not to mix metaphors, to go from the series of children, poets, to madmen, madwomen. He cites the example of Artaud against Carroll.

And it would be possible to go in the opposite direction to a similar effect and similarly to err. To go from the pure reason of children, via the application of pure reason in the adult world, that is, science, to the madness of things like human instrumentality or holocaust. The madness of the human object.

According to this second madness that is a surfeit of reason, what is in reason would be insensitive. It would lack empathy. Its very neutrality and purity would have become its liability.

Children lack emotional maturity–a phrase that has evolved with a hole at each end. One end eats what the other shits. What one end eats the other shits.

The automaton-like reason of children. Yes, this only goes so far to explaining it. What it lacks is not emotional experience, the experience of consequence. It lacks system.

And the lack of system of the use of reason in children is the same as that lack of system Kundera finds–and I suspect Deleuze finds–to be characteristic of Nietzsche. Nietzsche lampoons the savants for their system. Kundera places this ‘freeing from system of philosophy’ in apposition with ‘freeing from form (the rigidity of the sonata in particular)’ characteristic of Beethoven, the winning of new freedoms … that can be referred to the problem facing any artist, which has to be answered each time anew–I can’t think of a better word, although I don’t like it, neither anew nor afresh. This problem can be usefully compared with what Julio Ramón Ribeyro (whom I talk about further and cite a reference for below) says about the novel: “For some time now, French novels have been written by professors for professors. [The citation of Ribeyro below might shed light on why it is French novelists.] The French novelist today is a gentleman who has nothing to say about the world, but very much to say about the novel.” And, “Each new writer cross-checks his work with that of the writers who came before, not with the world. In this way we reach rarification in the novel’s material, which could be confused with esotericism.” New writers, Zambra [another novelist, cited below] writes that Ribeyro writes, “try to make of their work not the personal reflection of reality, but rather the personal reflection of other reflections.” [see xv in the work cited below]

Deleuze and Guattari say of Nietzsche’s aphorisms–and speak in a similar way of Kafka’s researches–that they must be plugged into the world. That is, they came from the world. Not its reflection. Not in esoteric abstraction from it. Not trying to curry favour with the taste-judges of today on Instagram. And are not founded, therefore, in emotional maturity, that maturely sets its own expectations of consequence. Ambition.

The reason of children is free of system.

This the works of Andrés Barba show.

Speaking before–although whether this is in the sense of ‘in front of’ in spatial or temporal terms is uncertain*–the fifth anniversary of the Paris climate accord, Greta Thunberg said “there was a state of complete denial when it came to the immediate action needed, with leaders giving only distant promises and empty words.” The same Guardian article [here] reminds us of her solo school strike that “snowballed into a global youth movement” (strange choice, snowballed).

More effective than going on strike from school might be following Greta Thunberg’s example and going on strike from being children.

What if all the children of the world walked out on their parents, their caregivers, accusing them of the grossest incompetence?–bearing them into a world for the calamity facing which they, the adults, take no responsibility–proclaiming their care, their love, for children equates with setting them into a situation which they, the children, are helpless to reverse or stop–by making children, parents, grownups, are, in fact, making them children, that is, helpless!

So they should quit.

So, they leave being children from henceforth to the adults.

We have seen that most of the adults who wield real power are in fact children.

Children, walk out! Go on strike!

Walk out on your own heavy responsibility of being helpless!

Emotionally immature? Not at all!

You have reason! And reason gives you the reason to act!

In other words, stop performing as children. You don’t even get paid!

Take control!

Sieze it!

… Or,

Steal it!

*[it’s not in fact uncertain. The UN-led summit on climate change has been … postponed. A one-day online summit replaces it. One day! Ridiculous when students are paying to attend classes day after day online.]

{also, see here for a nice summary timeline naming climate change milestones … or nails in the coffin … or just stages in the snowball picking up speed …}


“A man should neither conceal nor misrepresent the facts concerning the way in which he conceived his thoughts. The deepest and most inexhaustible books will certainly always have something of the aphoristic and impetuous character of Pascal’s Pensées.” — Nietzsche, The Will to Power: An Attempted Transvaluation of All Values, Trans. Anthony M. Ludovici, available online here, section 424 p. 342

Considering its source, in the volume The Will to Power, selected from the notebooks by his sister, Elisabeth Förster-Nietzsche, wife of Bernard Förster, whose antisemitism she endorsed, the original German source of the foregoing in the Nachlaß eludes me.

Nietzsche’s strongest statement of affinity with Pascal is cited with approval by Kundera in Testaments Betrayed, the first section of Part Six, “Works and Spiders” which I quote in full:

“I think.” Nietzsche cast doubt on this assertion dictated by a grammatical convention that every verb must have a subject. Actually, said he, “a thought comes when ‘it’ wants to, and not when ‘I’ want it to; so that it is falsifying the fact to say that the subject ‘I’ is necessary to the verb ‘think.'” A thought, comes to the philosopher “from outside, from above or below, like events or thunderbolts heading for him.” It comes in a rush. For Nietzsche loves “a bold and exuberant intellectuality that runs presto,” and he makes fun of the savants for whom thought seems “a slow, halting activity, something like drudgery, often enough worth the sweat of the hero-savants, but nothing like that light, divine thing that is such close kin to dance and to high-spirited gaiety.”

“Elsewhere Nietzsche writes that the; philosopher “must not, through some false arrangement of deduction and dialectic, falsify the things and the ideas he arrived at by another route…. We should neither conceal nor corrupt the actual way our thoughts come to us. The most profound and inexhaustible books will surely always have something of the aphoristic, abrupt quality of Pascal’s Pensées.”

“We should not “corrupt the actual way our thoughts come to us”: I find this injunction remarkable; and I notice that, beginning with The Dawn, all the chapters in all his books are written in a single paragraph: this is so that a thought should be uttered in one single breath; so that it should be caught the way it appeared as it sped toward the philosopher, swift and dancing.”

Nietzsche to his sister on the subject of her–it can be assumed?–future husband:

“It is a matter of honor to me to be absolutely clean and unequivocal regarding anti-Semitism, namely opposed, as I am in my writings… I have been persecuted [pursued; verfolgt?] in recent times with letters and Anti-Semitic Correspondence sheets; my disgust with this party … is as outspoken as possible, but the relation to Förster, as well as the after-effect of my former anti-Semitic publisher Schmeitzner, always bring the adherents of this disagreeable party back to the idea that I must after all belong to them…” – from here

apologia pro vita sua

“It’s not uncommon for music superstars, after decades atop their scenes, to try to demonstrate fluency in the music of prior generations to bolster their claims to contemporary authority.” — Jon Caramanica on Bad Bunny, NY Times, 2.12.2020

sadopopulism:

“Permitting either the State or the individual to use murder as part of a political or ethical process forecloses any hope of partaking in a legitimate future. It is like the vengeful Marquis de Sade who, locked in his prison cell, dreamed of a twisted oligarchy that sustains itself through the murderous consumption of everything other than itself. However, the killers are unable to escape the very logic of their system, and they inevitably fall victim to the violent energies they have been fueling.”

— Joseph McClellan, Michel Onfray’s translator, on Camus (in The Translator’s Introduction, A Hedonist Manifesto: The Power to Exist, Trans. Joseph McClellan, (New York, NY: Columbia University Press, 2015), xi-xxxviii, xvi)

These themes meet in the shared theme of brutality, a subject on which the following sheds some light:

William-Davies-The-New-Neoliberalism-NLR-101-September-October-2016

“What mysterious alchemy vaults people who were largely ignored, or at least by their own lights insufficiently valued, in their own time to this privileged niche in the imagination of their posterity is never fully explainable and is not to be confused with reputation in the conventional sense. … Musing on one of these cult people, their admirers often exclaim, “’ink what she would have accomplished had she lived.” — from here

ink what?

from the same: “In the early 1950s in Cambridge, Massachusetts, [Susan] Taubes and her then husband, the rabbi and philosopher of ideas Jacob Taubes, were the closest friends of my parents, Susan Sontag and Philip Rieff. … It was left to my mother to identify [Susan Taubes’s] body. Much later, she told me: ‘I will never forgive her . . . and never recover from what she did.'”

..

.

In literary land this week: the Bad Sex in Fiction Award has been cancelled, Roald Dahl’s family has apologized for his anti-Semitism, and John Freeman has been named Knopf’s new Executive Editor. — from lithub book marks bulletin 12/11

“Ribeyro’s face is that of a law student who had contempt for the legal profession, or a Lima native who wanted to live in Madrid, who in Madrid dreamed of Paris, in Paris longed for Madrid, and so on, chasing grants and lovers, and especially in search of time to waste writing, in the solitude of Munich, or Berlin, or Paris, again, for a long stay.”

— Alejandro Zambra, in his introduction (“Ribeyro in His Web”), to Julio Ramón Ribeyro’s The Word of the Speechless [which might have been better mute, closer to the Spanish: La palabra del mudo], Trans. & Ed. Katherine Silver, (New York, NY: NYRB, 2019), vii-xvi, vii.

Ribeyro called the diary he wrote, which spans four decades (“Even in the most confessional pages of his diary, an impersonal mood persists,” writes Zambra, “that keeps him safe from exhibitionism or anecdotalism.”

(“Ribeyro writes to live,” he continues, “not to demonstrate that he has lived.”

(“A fragment from 1977 is, in this sense, revealing: ‘A true work must start from the oblivion or destruction (transformation) of the writer’s very self. The great writer is not one who truthfully, in detail and intensely, describes his existence, but one who becomes the filter, the weave, through which reality passes and is transfigured.'” [Ibid. viii]) La tentación del fracaso.

The Temptation of Failure.

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day 188 – 202: Joe Biden’s true identity revealed

One of Our New Allies, Japan, c.1901-02

by Australian artist: Mortimer L. Menpes, courtesy John M. Harrison.

Таисия Ювелева writes, my humour is the best and I am strongest of all. Then: “I am Tara I create account wiht my amazing photos. I will waiting youth messages”

you could look at the recent democratic referenda–you might not want to but you could–as not at all being about what they were purported to be:

one was for the market;

two was for medical science.

two might have been objected to on the basis that support for euthanasia desacralises life, but in fact the sanctity that life has is returned to it with the illegible signature of medical authority, like on a prescription.

the power of life and death–there’s to be a law written about it, but it is not in the law’s name, or for the sake of any legal principle, except that medical science can be believed properly to respect a will to die. Now I understand for the religious veto on suicide or otherwise taking a life, abortion as well, to be removed is a good thing. But …

several beers into a new acquaintance I made an argument in favour of having the courage to throw oneself out of a window before the medical authorities got hold of one. Better to die on the streets of Hong Kong, of any great city, than in a hospital bed…

I supported my argument with the case of my father and the medical professional’s insistence that their drugs had not–because no clinical trial had shown them to have–passed over the blood brain barrier.

What a phrase!

My dad could not have been hallucinating on haloperidol, or the mixture of it and the wonderfully named Effexor and others … Doctors said he was not.

you want to trust them when it’s time?

not that they … would get it wrong. But that it–that death–would be to their standards, according to their understanding, when they have not understood life.

one is obvious: the market is a better arbiter and a fairer one when it comes to the disproportion in the numbers of brown people done for possession as compared to white: … again it’s not that it wouldn’t be fairer, better to let the market decide, but in that arbitration who is going to be the winner? the consumer, or the supplier? … Price will be the winner on the day.

there was an old man called … Trump again-again or Joe Bideninnen …

… there’s only one thing worse than not being accepted, being undesirable … not even worth exploiting, subordinate …

: perhaps this is the rule of subordination at work in sadopopulism … there’s only one thing worse than being exploited, not being accepted even for that, being excluded;

and this would be the rule decreeing that any blame and resentment is passed on down the line, collecting interest as it goes ever downward. A snowball of hell.

Sadopopulism is not answered by a masochism but as we know from the triad of perp, victim, witness, the victim becomes the next perp…

and then it was done. And Humpty Trumpty kept sitting in his white house behind his wall or fence and all the new king’s horses and all of his men could not put America back together again.

time for a song

President Elect Joe Biden in … his early pilot TV show (he had one too, just like his predecessor):

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day 167 – 187 incompetence & transformation

The full headline ran … Incompetent Ardern …

someone pointed out, R. I think, that we don’t get journalism of the above quality because Murdoch does not own our media.

not only are they reptilian satanist pedophiles, they’re shapeshifters! 3’30” here

It’s not that David Icke does not support his claims or that there’s bucketloads of evidence to the contrary (just like there are against those stupid beliefs that economists cling to Mark Blyth talks about), it’s rather that his claiming personally to know in manifesting the original seduction of the patently untrue repeats it, producing effects on the real world (just like those stupid beliefs economists cling to).

(Do people prefer stupid beliefs? Is belief a category which it remains heretical to question? So that a personal belief is an intimate part of the individual, somewhere between personality and sexuality, which may in fact be quite impersonal. (Although, Lingis points out with sex we are at our most vulnerable; so to be questioned sexually–even when it is just a matter of words–invokes that vulnerability we physically experience, we physically experience each time.

((And this would also link sex and defecation, not with a primal shame and not in organic unity, engaging the same parts, but with an original compromise–a squatting dog knows it is in a compromising position, like a human caught short.))

on the question of political courage:

The political will to economic courage … this is the subjectline under which I sent Mark Blyth’s three lifts for a post-COVID world to the office of the then PM before the present PM—who are the same person—before the election and before the election her office answered I could be sure that Jacinda would see it; whereas when I sent it to the Mayor of Auckland—as well, come to think of it, as Grant Robertson—silence.

Today, the last day of October, the Rt. Hon. Ardern announced her cooperation agreement with the Green Party, which also made history. The Labour Party having done so for doing what is not supposed to happen—pulling the sword of absolute majority from the stone of MMP, as one cartoonist depicted it—the Greens did it mostly through the personality politic worked brilliantly by Chlöe Swarbrick.

A journalist put it in Q&A to PM Ardern that, with the absence of NZ First holding the balance of power, this might lead us to expect a more transformational government, mightn’t it?

Might it not? might it?

What would a transformational government look like?

I have become interested in the process of applying for a position in a local theatre, run under a charitable trust: a ten year plan / vision statement is a requisite of the application—meanwhile the theatre’s website is all bragadaccio about, well, transformation & disruption. There’s even a bit about between bangin’ art and bangin’ profit choosing art every time. The position currently pays between $90 and $100K. The French have a word for this: bobo. Bourgeois Bohemian. Les bobos sont au pouvoir.

The question I have, looking at the faces of the bobos, is can transformation really be that easy? to sit on a salary of see above and preach bangin’ transformational shizzwazzle?

… of course the same cannot be said of the Ardern government, despite Chlöe Swarbrick saying politics should not be fucking boring, should not be a chore.

So the statement made by Labour of cooperation with the Greens makes no demands for transformation of either, of either … politics or business. After all, did the Greens ever stand on the transformation which would be required to avert climate change being passed into law?

— You will be able to ask questions as well so that you understand what is going to be involved, and to help you participate fully in the decisions.

— You will be able to ask questions, not to be enabled to participate fully in the decisions, but so that you understand what is going to be involved.

— You will not be able to participate fully in the decisions, but you are going to be involved, so ask questions so that you understand.

— You are going to be fully involved in the decisions so ask questions as well on the understanding that this will be your only participation in making them.

— As well as being involved in the decisions which are made, your questions enable it to be understood that you have fully participated in submitting yourself to them.

— Your questions participate fully in the decisions involving you as well as help you to understand that you have voluntarily submitted yourself to them.

— As well as understanding your involvement to have resulted from your decision to participate by being able to ask questions, your questions help you to adjust as well.

–You will be able to ask questions as well so that you understand what is going to be involved, and to help you participate fully in the decisions.

“This is the first in an experimental Media Tropes prison,” said the governor, “designed in order to make inmates feel that they are not being brutalised by a barbaric and outdated system of incarceration, but involved in something more along the lines of a reality TV show.”

“I’ve heard of this,” I said, looking around curiously.

“The layout on the wings is just one of the many TV Prison Tropes that are promoted here at HMP Leominster,” said the governor. “You’ll find the prison is pretty much as you’d expect: the guards are generally mean and unpleasant–except one who is meek and easy to manipulate. The prisoners, instead of being those with a shaky grasp on the notion of consequences, mental health issues or having the misfortune to belong to a marginalised minority, are mostly pastiches of socio-economic groups mixed with regional stereotypes. And rather than fume about the vagaries of providence that got them here before descending in a downward spiral of depression and drug addiction, they prefer to philosophise about life in an amusing and intelligent manner.”

“Does it work?”

“Recidivism has dropped eighty-six per cent,” he said, “so yes, it seems so. It’s certainly a lot easier on the prisoners unless you get caught up in Gritty Realism Month when it all gets dark and dangerous and we have riots and people end up getting shivved. That’s just been, so you’re fairly safe for another ten months.”

“That’s a relief.”

“Don’t count your chickens. Understated violence that counterpoints a wider issue in society can break out at any time, and we have the biennial Prison Break Weekend in eight weeks, so if you want to be part of that, you have to prove yourself with the right crowd.”

— Jasper Fforde, The Constant Rabbit (2020), pp. 271-272.

… “if you think about it,” says one of the characters in Fforde’s The Constant Rabbit, a talking rabbit, “talking rabbits spontaneously anthropomorphised have a chance-factor of around 1 x 1089, which, while not totally impossible, is about as likely as the universe spontaneously turning into cottage cheese. The fact that we’re here suggests that tremendously unlikely things can happen–which would make Gaia reappearing to tweak a few things for the better not so very daft at all.”

“You’re formulating a mathematical proof for the existence of the primordial earth mother based on talking-rabbit probability?” I said. “Wouldn’t that make everything possible?”

“Within the multiverse,” said Kent [the talking rabbit talking], “everything is possible.”

— Ibid., 252.

“You’re trying to run a twenty-first-century world on Palaeolithic thoughts and sentiments.” [another rabbit said.]

“I think it’s in our nature.”

“I disagree,” [said the rabbit]. “Humans have a very clear idea about how to behave, and on many occasions actually do. But it’s sometimes disheartening that correct action is drowned out by endless chitter-chatter, designed not to find a way forward but to justify petty jealousies and illogically prejudices [Mark Blyth’s ‘stupid beliefs’]. If you’re going to talk, try to make it relevant, useful and progressive rather than simply distracting and time-wasting nonsense, intended to justify the untenable and postpone the real dialogue that needs to happen.”

Sometimes it takes a non-human to say what it is to be a good human.

— Ibid., 300-301 {I have included these last two excerpts because they relate to themes I explore in my other writing not because they are indicative of the style or humour of Fforde’s book, which is one of his good ones, one, as can be seen from the prison excerpt above, that as well as making me laugh, I also found moving. And not for its sentimental stereotypes: here they are turned to satirical effect … although sometimes leak around the edges.}

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day 150 – 166: the president is … & other fun facts, like…

 “The American people are all Blanket now.”

— Marina Hyde, the genuine article here.

— found here and shown as it appeared, unedited or altered in any way.

Reality can only be apprehended through a comical, dazzling network of texts–writes Adam Thirlwell introducing his interview with Enrique Vila-Matas by stating what he calls the ‘proposition,’ the ‘basic proposition,’ of the author’s A Brief History of Portable Literature (1985), a proposition that transformed Vila-Matas, in his sixth book, into a true original as well as representing “a new moment in European fiction,” since from now on reality can only be apprehended through a comical, dazzling network of texts.

There is nothing wrong with this as a proposition for fiction, but doesn’t it declare war on reality? [see here–for a war more total and more radical than anything yet imagined]

As a basic proposition for fiction it even sets the standard, a standard that reality has trouble living up to–that it be dazzling.

Comical is a bit easier to live up to for reality. A better word for it in fiction, in the novel, might however be humour in the sense Kundera gives it in Testaments Betrayed.

This work by Kundera is called a novel but titled Testaments Betrayed: an essay in nine parts. It accuses European culture of betraying its own creation, the novel, in failing both to read Salman Rushdie’s Satanic Verses and in failing to defend it.

Falling in other words into the moralising trap which is the opposite of humour.

So it’s entirely appropriate that Vila-Matas represents, in the humour of his novel, a transformation in European fiction, and a new moment, making him a true original.

When thinking of the comical what comes to mind, after world politics and after its representation in local NZ media by comedians–presenting, it should be added, news and current affairs in a comical way (to increase ratings)–so bringing about the comical representation of reality, but not the dazzling representation, of reality; after these what comes to mind are the paintings of Yue Minjun.

— Yue Minjun, The Execution, 1995

It is easy to imagine why Yue Minjun chooses not to smile in photographs. He says:

I was born at the tail-end of the Chinese Cultural Revolution, so there were a lot of government-commissioned propaganda paintings around that illustrated the apparent joy of being working class. In most of the these paintings, the subjects were laughing, but it was never clear why. People would be standing around Chairman Mao or around the produce resulting from a clearly bumper harvest, laughing… [and laughing

[laughing their heads off…]

Featuring: the normalisation of absurdity in society … acknowledgement of absurdity brings ontological insecurity of the What the hell’s going on? kind… 32’57” we see the normalisation in digital delivery of the absurdity of glitch: this is called the normalisation of a Mixed Delivery model in higher education. …

You will also notice something strange happening in the above webinar which is an absurdity in itself–the neutering of hypernormalisation as the critical concept it was never intended to be, since it is a technique, a politico-aesthetic technique. This is its HYPER criticality.

And is better dealt with by Adam Curtis:

DADA names the tendency of absurdity to eat itself, starting from the toes, chewing its way up the legs, pausing for a big surrealist gulp at the pelvis, seat of the famous sexual organs, and savouring the crunch and fizz thereof, before moving on to a ping, pinging of flying bits of ribcage, ricocheting off the roof of the mouth, until with a pop, the skull, place of the last stand of the infamous ego, delivers its precious cargo … to be shat out the other end.

What is lost by the good doctors of Lincoln is the aesthetic one-way transaction… in favour of a recuperation which is the DISCRIMINATOR between HUMOUR and COMEDY or POLITICAL as opposed to CRITICAL ABSURDITY

declaring the war of the comical on reality: is this the totaler Krieg that is also Kürzester Krieg? or would be in the sense that it is already won.

his eyes were so blue, it was like looking straight through to a blue sky through a skull.

— Jane Birkin on Graham Greene [from here]

The characters in This Storm [2019] are lurid, brash, vulgar. There is now an occupant of the White House who could fit that description. What’s your opinion of him?


I don’t talk about politics in any circumstances. The current day in America has nothing to do with my books.

— James Ellroy in interview with Andrew Anthony [here]

… one of the things that the pandemic has done is it has shown to millions of workers who have been treated as most disposable, whose work had been most degraded, who were told that they were unskilled, that they were so easily replaceable, that they are, in fact, the most essential workers in our economy. They were labelled essential workers.

And if you look at who the essential workers are, it’s the working class, it’s the people who keep the lights on it. It’s the people who deliver the mail. It’s the people who take care of the elderly. We know who we’re talking about. We’re talking about the people who make the world run.

— Naomi Klein, Jacobin Magazine, here.

While philosophy seems to be reserved for a minority, anyone can have a glimpse of it by falling into sickness or depression. When our vital energies are weakened, Smith claims, our sympathy also diminishes, allowing ‘splenetic philosophy’ to reveal that most of the projects central to our lives have no other basis than the imaginary pleasures of sympathy. Seen in an ‘abstract and philosophical light’, gossip about the rich and powerful or striving for economic advancement no longer seem meaningful. Most people, however, forget this lesson as soon as they recover, and resume chasing illusory pleasures.

Choosing to see the world as we do when we’re ill might seem absurd. Smith’s account of sympathy and philosophy in Moral Sentiments, however, implies that we often mistake ourselves for others, the dead for the living, and illness for health. Indeed, it might be that our everyday experience of the world is sick, and the philosophical life is the cure.

— Blake Smith, Psyche online magazine, here.

A more total and more radical war than any you can imagine.

… still, something about hypernormalisation rankles with me. Is it too ideological?

Hypernormalisation as a component in the strategy of a war more total and more radical than any you have so far pictured to yourself: Note–

NOT Total War, MORE total and radical war, is it the war taken into the living and bed rooms of civilians? We have reached a more total and radical phase of this kind of war, and we have surpassed it.

The earlier phase was already that in which ideology was surpassed. Goebbels is explicit in 1943: this is not von Clausewitz’s Total War–the one of ideology.

Ideological war is only a war of ideas. Ideas have not survived the End of History, 1989, the death of Communism, the self-surpassing moment in which Capitalist Democracy loses its ideological component, and wars lose theirs.

All of those post-1945 wars (it’s W-pedia, but here‘s an interesting list of wars 1945-1989) are being fought without ideological pretext, because such a support is no longer necessary, the Total War has already been won, by Western Liberal interests: … but where was it really fought, if not in the two great wars of the early 20th century, the first of which was the war to end empires, the second of which was the war to end nations, nation-states?

Was it in the earlier nation and empire building wars of colonial expansion that the Total War of Ideas was won? … these wars were not ended by world wars I & II. Post-1945 they just lost their ideological pretext, which was the one of nation and empire building.

Ideas: Wars. What is the next step? Imagination? The war of imagination in which Surrealism aligned with Communism?

Is this the reason for the shrinking horizon of imagination? … As the generation of ’68 dies out… Go ask TINA.

I am shouting: transparency: THEY ARE NOT TRANSPARENT TO THEMSELVES!

this is a conversation which is going on outside the lines I am writing here but it has some sense of general cogency, an applicability to the problem of appropriative strategy: capitalist will is transcendent for incorporation of all strategies that would be in opposition.

it has some applicability to governments–at local as well as state as well as federal level–that bury in justification the hegemonic ideologies they embody.

… yes, I find I myself resorting to the ideological. For the exemplary case of a local council expressing its ideology in the way it spends the rates of its citizens, see Auckland in relation to Wellington at this link, called, wonderfully, experimental: here.

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days 144 – 149

Death is not supposed to be part of the American dream, begins Richard Wolffe’s article for the Guardian. [here] Above this is a photo of a banner reading The Lasting Monument to Trump’s Presidency is Being Built One Death At A Time, above a Goyaesque pile of severed heads.

I watched the first NZ Leaders’ Debate of 2020 last night. It’s posted below, with, the YouTube comments say, the commercial breaks intact, but I don’t recommend watching it. It is not something one chooses or wishes others to watch. It is a troubling watch and this is the best that can be said about it.

It is troubling in the sense that political content ought to be troubling. I am writing about it now because I remain troubled by it and Wolffe’s article reminded me why, with its blandly ironic opening line.

Watching it last night–until I reached the point I could see it would go no further and I could watch no further–I saw clearly the attraction of Trump, Trump, the Monument to whose Presidency is Being Built One Death At A Time. I saw it clearly in the coldest harshest light–in the light of the NZ Leaders’ Debate, in the light of the poverty of vision in the Vision Statements of the Leaders (only two: Prime Minister Jacinda Ardern and Leader of the Opposition Judith Collins) and in the light of it looking like it was edited by a child.

The problem for a politician in the Post-COVID state is we know she knows where the lever is that stops the economy. Yet the vision of both Ardern and Collins went straight to the economy–and to growth. No mention was made of it being slowed or stopped.

Back to America: The New Yorker, Sept. 7 2020, leads with a Comment column by Amy Davidson Sorkin, who writes that the dominant theme of the Republican National Convention in the week previous was control. America is in danger of ceasing to be America. Evidence to support this claim is suppressed. Sorkin cites Kimberly Guilfoyle saying at the Conference, “They are coming for me, because I am fighting for you!” and “cosmopolitan élites … want to control what you see and think and believe so that they can control how you live.” The Wolffe article above puts this down to a strain of individualism endemic to America.

Told the ‘crux’ of QAnon’s “family of conspiracy theories” is that he is “secretly saving the world from [the] satanic cult of pedophiles and cannibals” and of course cosmopolitan élites, according to Sorkin, Trump asks, “Is that supposed to be a bad thing or a good thing?”

Sorkin writes, “A St. Louis couple who pointed firearms at Black Lives Matter marchers were rewarded with a speaking spot at the Convention.” She ends: “fear and suspicion cannot be the means by which this country is controlled”, then adds, “That isn’t how America remains America.”

This is not disturbing. It is not politics. This is the secret meaning–which you have to dig deep into the web to find–of Trump not being a statesman: an animal, perhaps, but not a political animal. He is not a politician. He is not available to the bodysnatchers.

Deleuze writes about something called ‘control society.’ [here] He didn’t have this in mind. He had in mind the autoveillant society of self-scoring on performance and psychic investment in types of scoring, ranking and measuring, in individualist competition–as a form of control belonging to the sort of capitalism we have come to think of as neo- or neuro-liberalism.

Here is a quote from “Postscript on the Societies of Control:”

…the factory was already familiar with the system of bonuses, but the corporation works more deeply to impose a modulation of each salary, in states of perpetual metastability that operate through challenges, contests, and highly comic group sessions. If the most idiotic television game shows are so successful, it’s because they express the corporate situation with great precision. [which we can extend to the US Presidency]

On a banner–another banner–in the background of a photo of Joseph Goebbels, 18 February 1943: something I have not seen before in association with Total War–Totaler Krieg – Kürzester Krieg.

Shortest War.

Totaler Krieg. In his speech, pictured below, courtesy of the commons, Goebbels asked those at the convention–another convention–whether a war was wanted more total and more radical than anything even yet imagined.

totaler und radikaler, als wir ihn uns heute überhaupt erst vorstellen können?

You notice that the spelling of totaler remains the same whether it means more total or just total–the German for a total war is ein totaler Krieg.

What the banner then reads is in English not Total War–Shortest War but The More Total War [is the] Shortest War.

Goebbels had earlier referred to the depraved and perverted threat of Bolsheviks and Jews facing Germany–not unlike the threat of the pedophiles and cannibals (and cosmopolitan élites) facing America.

By Bundesarchiv, Bild 183-J05235 / Schwahn / CC-BY-SA 3.0, CC BY-SA 3.0 de, https://commons.wikimedia.org/w/index.php?curid=5434259

Goebbels–at least as far as the banner speaks for him–therefore goes further than von Clausewitz in announcing not a total war–opposable to a limited war–but a more total war.

If you look at the online entry, you will see that the idea of a total war going beyond the political and diplomatic objectives to be achieved by a limited war–going all the way to ideological conflict and achieving an ideological victory, or victory of the idea–is linked by Brittanica.com to Goebbels’s announcement in his speech of February 18 1943. Except that he didn’t announce or ask the conference whether a total war was wanted and neither did the banner behind him advert to a total war being the shortest.

The question then is what is a more total war than one achieving the victory of an idea?

The other question is, with whom is it to be achieved–so that

ham’ se alle Ja geschrien–

they all cried YES.

…? perhaps it is this list from US Poet Laureate Juan Felipe Herrera:

those who fight for you

write for you live for you act for you study for you dance for you

parade for you paint and construct for you carry for you build you

inform you feed you nanny you clean you vacuum for you swipe

the grease off your clothes chef for you serve you teach you carry

carry you rock you to sleep and console you

— from “You Just Don’t Talk About It,” Juan Felipe Herrera, in Every Day We Get More Illegal, 2020.

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days following, 105-143

I just watched Bob Fosse’s All That Jazz. More frightening, I just watched a plane disappear above the clouds.

The advice is insistent on how to deal with COVID. From the Stoics. It is part of the general onslaught, a how to of personal reconciliation that would be worthless were it not for the Romantic and soteriological tradition of personal salvation. (That would be the Romantic tradition of nationalist salvation and the soteriological tradition of personal salvation.) For example, suicide and the idea of a personal death. See Schopenhauer.

The two, nationalist and personal, are combined in the idea of Brexit:

Here is a snapshot of nationalist culture in auto-affectionate self-parody. And here is a portrait of Schopenhauer with his poodle.

painting inside my skull

it might be useful to think of it shaped like a donut.

and be not conformed to this world

— thanks Isaias Braga

“It was bad back then; society was diseased.”

— writes Julianna Baggott, Pure, (London, UK: Headline, 2012), 63.

“[He] imagines that this isn’t real, that, instead, it’s just some elaborate reenactment of destruction, not the actual destruction itself.

“He remembers once being in a museum … Each display was dedicated to a theme: before the impressive prison system was built, before difficult children were properly medicated, when feminism didn’t encourage femininity, when the media were hostile to government instead of working toward a greater good, before people with dangerous ideas were properly identified, back when government had to ask permission to protect its good citizens from the evils of the world and from the evils among us, before the gates had gone up around neighborhoods with buzzer systems and friendly men at gatehouses who knew everyone by name.”

— Ibid., 236.

“My body is the truth. It’s history.”

— Ibid. 413.

Notes, you might say. But don’t you think we are no longer free to float happily with fragments?

No need.

Yet the demand is more imposing than ever personally to reconcile the contradictions, that are quite public, evident in our political lives.

I would say that our political lives impose but that they are equally irreconcilable for being mutually incompatible, a clamping down here with a liberalisation there, liberalisation of cannabis or euthanasia laws with mandatory mask-wearing and the possibility of mass vaccination being mandatory as well.

The rift is not between the public and the private, making one irreconcilable to the other. It is a general crazing of the public to which the private is not equal, is not enough crazy.

There is no point of view given by state mandate but the mad movement of a conflicting polity, so that any attempt personally to reconcile oneself to it can only end in disaster.

Or in the absurdity of believing a conspiracy is behind it.

As we used to say, undercover of human malice or stupidity, the conspiracy of confusion and disinformation serving political ends–but this time, unpoliticisable, irrecuperable to any recognisable political viewpoint, ends set for self-destruct.

And yet, are we happy to be getting on with the craze of fragments?

There seems to be something like an expectation we ought to be able to understand we take on; we should be able to make sense and reconcile for ourselves the competing interests the results of which we can only anathematise.

That is we cannot undo them.

Cannot analyse them.

Slippery as,

So neonatology as well as neontology concern the study of neons.

— at the antilockdown rally aotea sq. 4.9.2020,
courtesy Simon Wilson
(note cap)

One sometimes thinks that for a voyage to the depths of the human soul one needs a powerful submarine, and in the end is surprised to find oneself in a wetsuit trying to sink into a standard household bathtub.

— Andrés Barba, A Luminous Republic, Trans. Lisa Dillman, (New York, NY: Mariner Books, 2020), 11.

…the demands of international treaties trumped by nationalist interests…

…but also the ramifying in the nationalist arena of conflicting global interests…

It is worth restating these are not macro interests, rather a micro fragmenting … and this bespeaks a kind of vulnerability to the broader strokes–hammer blows–of which the Left seems to have become wary.

Given that you are a force of opposition, what do you want?

Calming devices used to be those narrow perspex boxes in which you could see and witness particulate sorting processes. Sometimes with oil.

Then diving you see a skate, a ray, shake off the sand in which it is camouflaged, and the sand settle.

…it settles without you doing a thing.

This is what you are watching slowly coming down–the pretence is that it happens quickly.

The pretence is that it can–that it can operate by some human, humanly imposed scale of time, of time reduced to the technologically available advanced scale of minute increments speeding past, speeding into the past under what Virilio calls dromological pressure. Speeding into the future. This is what you get speeding into the future.

This is what you get, I have been writing in my other writing: it is not speed except that it is communicable and the speed is of the communication. Which makes a joke of communication.

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days 88 – 105: including the comeback of lockdown, ackl; or, papa goff gets a payoff

what kind of report to make, not a record of the days, and this music playing, with its dark intimations, which make you yearn for WAP feat. Megan Thee Stallion and its easy innuendos of something beyond both sex and death. For so it must be.

It must be further out than the body’s passions and further in than the deep well.

Perhaps it belongs to the totalitarianism of data Refik Anadol visualises:

— thanks K!

just as perhaps it is in the ludicology of fluxus, so imagine us saying, who that woman was is not important, but art is alive. I mean let’s keep names out of this.

As I was saying…

Wrong Link

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there are no boundaries in art … or it is the very boundary that is its sustaining cheesewire g-string

a light, fluent surface.

— from here is M. John Harrison talking about a story in his own collection, Settling the World, that taught him how to …

and on this surface, say the philosophical surface or its equivalent in one of Leonard Cohen’s songs, there are mining operations.

These are as energy intensive, writes Bloomberg, or have been, as in 2018 to require 140 TWh of electricity, “rivaling the entire annual electricity consumption of Argentina.”

In 2017, the cost of mining a single bitcoin varied between $11,000 and $26,000–says Investopedia.

What’s more is that the majority of mining takes place in China, and, Business Insider writes, “tightening government security is pushing miners to relocate to places like Kazakhstan and Venezuela.”

These places are Politically Unstable–as my source for these figures presents it:

Hive’s Vision, by contrast, is to build a better digital currency mining infrastructure–go deep in the well–using green power for the blockchain.

Hive is building their “rigs in stable jurisdictions to prolific industrial scales–making them some the world’s largest and most energy-efficient datacenters.” [sic.]

the ascent of Hive

Lockdown

on the edges of a storm. Out the window deep grey tones broken by a white edge of ermine. Fading light but it has been circling all day. The heat and humidity amplified by curtains on each side thick and dark walls of dark water. Solid walls black like black mould creeping up a wall. Like being in an old fridge, hotter for having been an appliance to keep things cold and insulated, its heat exchange broken anyway. Not plugged in beside the road.

We are insulated in the sick insulation of what was once a natural product but is now synthetic, a thready material that is barbed. Not so bad as Pink Batts which is made of glass fibre and gets in our lungs, blows free from the cracks in rooftiles, or under eaves, cracks in never well put together New Zealand homes, gets in our eyes. I remember reading about such glass fibre insulation being recorded as present in the Yosemites. This now spills out globally from the world’s broken fridge. A zoonotic thread made of stripes and bars of genomic fibre.

It’s hot in here, even here, on these evening islands. Windblown by virus fibres.

Perhaps it is pollen.

Like sickly orchids in a hothouse we are being pollinated.

Ah, on another tangent or asymptote it is so refreshing to read Ulrik Ekman’s questions that are network critical but that feed in to the other writing I am engaged in in parallel, the reason for my absence here over stretches–but then I’m never sure there are readers for this here.

Mark Blyth is another voice important to listen to–thanks D.–for his curmudgeonly critical pugnacity on economic matters. He explains what it is the market values, and, as byblow, why it might be whole countries and cities can be shut down–from an economic point of view. Why has the world, the muchbruited and feted globalised world of the global marketplace, not simply sat down and given up and … frozen to death or burnt to a crisp … given the shuttings-down governments have now figured out they can do?

It is that the market values assets and capital liquidity and secondary financial products. The general economic market values nonexistent stuff.

This is why existence can get on very well without it.

Let it.

That’s all we ask.

Finally, the pornography of the human condition we didn’t know we needed:


Not finally. How can there ever be any finality ever again?

the palms of the Bush dynasty reaching out to the Trump.

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day 74 – day 87 of the world winding up business

“When times are hard, like they are now, what’s the use of knowing stuff?”

— the end of Cixin Liu’s Of Ants and Dinosaurs (Trans. Elizabeth Hanlon, (London, UK: Head of Zeus, 2020), 248).

OPERATION LEGEND: “a sustained, systematic and coordinated law enforcement initiative across all federal law enforcement agencies working in conjunction with state and local law enforcement officials to fight the sudden surge of violent crime.”

MEETS

Wall of Moms

Portland

…although involuntary hospitalisation and treatment is deemed to violate an individual’s civil rights in the US, running for president would seem to meet the conditions of posing a danger either to themselves or others in order to be held for evaluation…

“Police said they have recovered 420 bodies from streets, vehicles and homes in [Bolivia’s] capital of La Paz, and in [its] biggest city, Santa Cruz, in the span of five days. Between 80 percent and 90 percent of them are believed to have had the virus.” — from here.

…winding up business:

For those who might have thought a drug to treat COVID-19 might have a value beyond measure, no. That its value is capable of measure is a measure of its value.

COVID-19 presents–and is presented by the Guardian article breaking news of the breakthrough–an unprecedented (the article says there ought to be a stronger word) opportunity … to make money.

This is not turning others suffering into profit, profiting off others’ suffering, as the soul is said to off the body, as the body is said to turn the soul’s suffering to its own profit, but a profitable speculation on turning the suffering of others around, profiting off the prospect of the positive outcome of their future health.

You can read it for yourself and make sense of what kind of breakthrough is being celebrated here.

Have you been wondering about representation? American critics have been pointing out the debt–suppressed–still owing–20th century dance in the West owes to Africa, and in America, black dancers.

This is not any kind of reciprocation, payment or token but look at Pina Bausch’s Rite of Spring being prepared for a tour that with COVID-19 didn’t happen:

Evening. I have been reading about von Zemlinsky in a poem by John Ash. The first part dwells on or in this word evening in English, German and Turkish. Ash has adopted Istanbul as his home city. I wonder how he feels about the Hagia Sophia, about Erdoğan leading the first prayers–at least in the front row of bent over figures, for the camera op–since it has become a mosque and is no longer a museum. Did I imagine him wearing a mask? Erdoğan that is.

What does it mean for the Hagia Sophia to become a mosque? has it reverted to being a mosque? is this a reversion or is this progress? and if progress to what far horizon are we bound? and we might even ask so literally.

I have been following Tim Mackintosh-Smith in the footsteps of Ibn Battuta. He stops in Turkey, second leg of the journey, in three episodes [1, 2, 3]. The Hagia Sophia is a place when our documentarian visits that epitomises the interpenetration of Christianity and Islam in its architecture–high above the heads of those bowed in prayer now, are images, not so much graven as mosaic, Christian icons.

Strange to have seen that the Hagia Sophia twice in very different circumstances so recently.

Von Zemlinsky is yet to reappear. Or perhaps he has pre-appeared.

Besotted with the Alma who wed Mahler and on Mahler’s death married Gropius, of Bauhaus–of the building, incidentally we used regularly to visit of an evening in Berlin, evenings spent following the Wall in its nearby span through our neighbourhood of Kreuzberg–he, von Zemlinsky, held himself to be so ugly he could not bear the sight of himself. A dwarf. And writes Ash, how many of these giants of the Western musical canon were short: Berg towered over most of them. Stravinsky. Mahler himself. Schönberg. Von Zemlinsky, the dwarf.

Where would he have pre-appeared but in the poetry of Bolaño? where there’s always a dwarf, and a hunchback, like he inhabits a Tom Waits song.

There exist slow-acting déjà vu. Perhaps I am yet to hear von Zemlinsky’s 4th Quartet, to have tears–what does Ash say?–dashing from my eyes? Unless I … and haven’t we all imagined we would sooner or later meet this criterion … have not the heart, not the sensitivity, cannot feel, do not understand the musical language, have lost the sense of its symbolic relatability? have been rendered with the rest of these generations who are now living deaf to it? We might not be falling into hyperbole to ask whether this is not a deafness or an intellectual dwarfism, a dullness that afflicts the whole of our civilization. And what would it mean if it did?

My friend–long distance–by email–but I hope she does not mind that I name her as a friend–Aliette Guibert-Certhoux liked to say we have lost in the West a common symbolic frame of reference–we have lost the Symbolic. She includes among her own friends Guy Debord and Baudrillard.

She wrote very movingly on the death of Baudrillard he was a favourite of the nurses, the old … I was about to write roué, and, as I am lacking acute accents within easy reach, I looked up the word. We know that a roue is a wheel. What roué refers to is the wheel which would be the punishment for a debauchee, for all those litanised by the #metoos: he would be broken on a wheel.

Does this make any sense?

The wheel. The Wall of Moms. The #metoos.

I was surprised that an Australian feminist thinker could not countenance–that means face–the late Irigaray. She would only consider the early Irigaray. Not the Irigaray of the evening who wrote so strongly it is perhaps only a true understanding of sexual difference that will, that can, save us.

And Oscar Wilde? will it also save Wilde? … He enters the poem of Ash, by way of “The Birthday of the Infanta.” And this pre-appearance is so striking I have to quote what it turns up, noting first that it handles of a dwarf hunchback:

“The Dwarf mistakenly believes that the Infanta must love him, and tries to find her, passing through a garden where the flowers, sundial, and fish ridicule him, but birds and lizards do not. He finds his way inside the palace, and searches through rooms hoping to find the Infanta, but finding them all devoid of life.

“Eventually, he stumbles upon a grotesque monster that mimics his every move in one of the rooms. When the realisation comes that it was his own reflection, he knows then that the Infanta did not love him, but was laughing out of mockery, and he falls to the floor, kicking and screaming. The Infanta and the other children chance upon him and, imagining it to be another act, laugh and applaud while his flailing grows more and more weak before he stops moving altogether. When the Infanta demands more entertainment, a servant tries to rouse him, only to discover that he has died of a broken heart. Telling this to the Infanta, she speaks the last line of the story ‘For the future, let those who come to play with me have no hearts.'”

You see? It is as we feared.

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days 62-73 showing 60% at 17:17

There is nothing “most beautiful and most wonderful” about the coronavirus, to return to Darwin’s words, but it, too, is a thing of nature. We cannot wish away our connection to it.

— from LA Review of Books

We cannot wish away our connection to COVID-19. Darwin, Karl Kusserow writes, doesn’t allow us to forget the connectedness of all life and to wish away the parts we don’t like. Not that we have a right to life equal to or comparable with the virus, any virus; not that it can be claimed the virus, that viral life, because alive, mutating, reproducing, like us, is alive in the same way as us. This is not connectedness–and is as far from connectivity mediated in communication as we can go. Still our connnectedness constitutes us together. We are as connected conditions. For different forms of life.

We don’t simply depend on the same or a comparable structure of particles in aggregate. We depend as much as the virus on life being possible, on the conditions being available. They are to us and they are for the virus.

We don’t need to understand COVID-19 in its clever opportunism or admire its survival strategies. How like a body, how like a gene of our bodies, it is selfish, as Dawkins wrote, and how its wants are not so dissimilar from ours.

But the virus, this one, and the next zoonotic species-leaper, are connected to us and the climate we have and continue to disrupt, parts of the same planet we are spoiling. And this is Kusserow’s point. That image of “magnificent desolation”–the earth floating in darkness. The darkness on the face of the deep. Swirly blue marble–a kid’s thing. The darkness undivided and too deep ever to be divided.

So what did God actually do? to make such a strange bedfellow for hermself as Creation, and such a strange one for us as our virus, the one we are connected to; the one whose claim is that of a gene, a viral gene, like ours.

My note here read: what if connection in community were more like this?

How develop communities when we are in community with the agents of our destruction?

It is for the sake of everyone in the world that the slave asserts himself when he comes to the conclusion that a command has infringed on something which does not belong to him alone, but which is the common ground where all men–even the man who insults and oppresses him–have a natural community.

— Camus

the big nudes

if we can delay one day

On the virtues and aporia of economics:

In the meantime, the reduction of a society and culture to dependence on mathematical abstraction has infantalised a grown-up civilization and is well on the way to destroying it. Civilizations self-destruct anyway, but it is reasonable to ask whether they have done so before with such enthusiasm, in obedience to such an acutely absurd superstition, while claiming with such insistence that they were beyond being seduced by the irrational promises of religion. Every civilization has had its irrational but reassuring myth. Previous civilizations have used their culture to sing about it and tell stories about it. Ours has used its mathematics to prove it.

Yet, when this relatively short-lived market-society is gone, we will miss its essential simplicity, its price mechanism, its self-stabilising properties, its impersonal exchange, the comforts it delivers to many and the freedoms it underwrites. Its failure will be destructive.

— David Fleming, Surviving the Future: Culture, Carnival and Capital in the Aftermath of the Market Economy, Ed. Shaun Chamberlin, 2016, from the epilogue.

Roberto Bolaño warns of the dangers of picking up and reading Osvaldo Lamborghini with bare eyes. He also attributes to Lamborghini a third but secret strain running through contemporary Argentinean literature, from the writer Bolaño calls his literary executor, César Aira.

Lamborghini, writes Aira , “insisted that all of the great novels were run through with a slight melody, a little jingle.” He has earlier remarked on Lamborghini’s fascination for a single line in Dickens’s David Copperfield which makes the rest of this work redundant.

David accompanies his maid Peggotty to feed the chickens. She throws the grain and the hens peck. “But the boy is looking at the freckled arms of the woman and he marvels that they don’t prefer to peck there.”

Aira writes, “That passage enchanted him.”

Aira, who, Bolaño writes, takes up the secret third strain running through Argentinian literature commencing with Lamborghini, invokes Leibniz to explain this monadic aspect of Lamborghini’s writing, of expressing the whole universe in microcosm.

He writes, “I remember, incidentally, Osvaldo had a method for writing when, for some reason, “he couldn’t write”: it consisted of writing one small, unremarkable phrase, and then another, and then another, until he had filled a number of pages. Some of his best texts (like “La mañana”) are written that way; and it is conceivable that everything may have been written that way.”

Bolaño has several times saved my life. Reading his Unknown University led to this work: a kind of record.

I had just finished my PhD. I thought I was doing what I should be doing. In the academy, but not of the academy, since also engaged in artistic research, I thought I had proven myself. Both as a teacher–I taught through the years I was working on my doctorate–and as a scholar-practitioner. But…

And just the other day I picked up his essays, Between Parentheses. His work returns me to the fact of the value of literature. Of course it’s religious but not ass-kissing. And sometimes Kundera will do, with his emphasis on humour and the irony the regime can’t stand. And with his reminder of how easily we sink into moralising, moralising by proxy, decreeing on behalf of … Phoebe Bridgers’s screaming has just now interrupted my thought

...
detraque
hommangerie
infemmarie
τραῦμα
luz es tiempo
N-exile
porte-parole
textasies
textatics
thigein & conatus
X

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