representationalism

from David Berman to Wallfacers

In a very abstract frame today, I tried continuing with my writing and realised I would rather be talking to you. Whoever you are … wherever you are …

I have a lot of tabs (1, 2, 3 …) open I’ve been meaning to close once I wrote something about David Berman, David Cloud Berman I read in one of them. It was to be an RIP piece. Beside me I have the notes from when I heard he had suicided. They go like this:

this is coming

I’ll explain how

we’re all going to get through it

and “rebuild” society

Video after the jump

The last is from one of the links.

Then there is the line with the typo: The meaning of the world lies outside thw world. It’s from a Silver Jews album, the song ‘People.’

“Video after the jump” links to Berman’s blog, mentholmountains: arc of a boulder, which doesn’t link anywhere, but has links to writers, Thomas Bernhard, for example, and Robert Walser, and pictures and videos. It is not too dissimilar from squarewhiteworld.

An arrow directs on the kokuyo paper from the line “Video after the jump” to a reference to Cixin Liu’s Three-Body Problem. It reads:

Become a Wallfacer.

Humanity faces extermination, the extermination of a species of bug, coming from the stars, from the planet Trisolaris. It will take four light years to arrive. Meanwhile every human effort is directed towards defending itself, not the earth, but doing whatever it takes to defend itself.

400 years would seem to be sufficient time to prepare, however, the Trisolarans have sent an expeditionary force ahead to spy on human efforts and to limit them to what can be achieved from a current understanding of the fundamental laws of physics. The technology of Trisolaris far exceeds this limit, since the expeditionary force itself comprises AI supercomputers shrunk down to the size of subatomic particles, protons, quantumcomputers called Sophons. (The word for proton 质子 (zhì zǐ) is the same as the word for Sophon .) The lockdown on scientific research imposed by the Sophons is something that I was writing about in view of the comparable lockdown or limitation on paradigm shift, on fundamental advance, in the sciences–and more generally, in political economy–that is self-imposed in neoliberal institutional systems of governance where the pursuit of science is becoming the performance of science through representative means. (This source, considering the science of Three-Body misses the potential for critical diagnosis Liu’s fiction contains: note it contains info you might want to avoid if you intend to read the novels: it has the strangely phenomenological name, Exposing the structure of how we got our answers: Poetry in Physics.) (The diagnostic criticism implicit in Liu of the Sophonic lockdown as science fiction is explained by Philip Mirowski as the neoliberal fact of Open Science, ironically, at 56’57” in Hell is Truth Seen Too Late.) (I recommend reading Three-Body for its clinical diagnostic potential–and equally I recommend watching Mirowski, even if just for the part about Open Science.)

The Wallfacer project is undertaken by a humanity under threat of annihilation because of the lockdown on science imposed by the Sophons–which is described as being their ability to falsify experimental results from research in fundamental physics (note the Popperian line on falsification). The Trisolarans have a vulnerability: they communicate with each other through thought-reading, thought-hearing, thought-speaking. But they can’t read the thoughts of humans. Neither Sophons nor Trisolarans can see what is going on inside human minds. The notion of lying, of misrepresenting one’s true thoughts, of misrepresentation through speech and language is alien to these aliens–as is the notion therefore of representation. The Wallfacer project is to take advantage of this vulnerability. Wallfacers are selected to help save humanity through indirection and misdirection–through not representing their intentions. Besides the mental freedom to dream up plans and projects the use of which they need neither justify nor defend–in fact the Wallfacer project depends on their doing neither–they have all the world’s resources at their disposal to carry out their plans and projects.

They would be artists, poets, revolutionaries, for not having to answer to anyone for their freedoms, but for the fact that they are so and unquestioningly so resourced. Perhaps this is the link I wanted to make to David Berman: Become a Wallfacer.

The diagnostic import of the Wallfacer project can be seen when placed in relation to the lockdown on science. If, as I tend to think, neoliberal systems of institutional governance entail of the sciences a comparable lockdown–and we can see evidence of this in the shutting down of labs in the ‘hard’ sciences (those without direct application in technology and commercialisable IP) and see it also in the decrease in institutional support for intellectual labour, whether in fundamental theory in the sciences or in philosophy–then the Wallfacer project serves as critique of the view that it is to science, to scientists and to scientific research we must turn to find solutions to the problems facing life, to overcome the threat from earth.

Earth has this vulnerability: it doesn’t know we make it in our own image.

To overcome the threat from the earth, first undo the image we have made of it. The meaning of the world lies outside the world

[R.I.P. David C. Berman, 4 January 1967 – 7 August 2019]

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the unassuming brilliance of novelist Enrique Vila-Matas. But this is not it, neither, that is, evidence, nor representation. On the contrary. It is exactly the non-assumption, or, the other’s assumption.

…as Nathalie Sarraute once said–writing really is an attempt to find out what we would write if we wrote.

— Enrique Vila-Matas, Mac’s Problem, Trans. Margaret Jull Costa & Sophie Hughes, (New York, NY: New Directions, 2019), 4.

It was a time when children seemed very old, and the old seemed virtually dead. My clearest memory of that preschool year…

…this Hasidic saying: “The man who thinks he can live without others is mistaken; the one who thinks others can’t live without him is even more deluded.”

— Ibid., 14.

…Macedonio, the Duchamp of literature.

For the essayist Dora Rester, writing a novel means writing the fragments of an attempt at a novel, not the whole obelisk: “The art lies in the attempt, and understanding what’s outside us by using only what we have inside us is one of the hardest emotional and intellectual tasks anyone can undertake.”

— Ibid., 40.

[OSCOPE 22]

It appears we’re only just discovering that the gentle, compassionate approach to leadership makes better business sense than that of “command and control.” Studies in brain function (carried out by such methods as functional MRI) have detected that being treated disrespectfully raises one’s blood pressure and generates stress. “It’s the sure path to depression, the second-fastest-growing condition in developing countries, according to the World Health Organization. Bosses are by definition disrespectful, even if their lack of respect doesn’t always manifest itself in barked-out orders. Leaders, on the other hand, do their best to draw out people’s talent, and for that there needs to be respect, trust and motivation,” explained the Co-Director of the Executive Education program at Deusto Business School. But I find this hard to believe. The means and methods may have changed, but actually things are even more terrifying than before, perhaps precisely because you trust those around you more and believe that things really are better, and you don’t expect to discover, all of a sudden, out of nowhere, just when you least expect it, the real truth: they don’t love you because they’ve never loved you and they’re firing you because you’re past it and because you’re always causing scenes and because you drink too much and because one day you quoted a few lines from Wallace Stevens when tension was at its highest in that emergency meeting.

— Ibid., 110-111.

But then, this is brilliant: “The means and methods may have changed, but actually things are even more terrifying than before, perhaps precisely because you trust those around you more and believe that things really are better, and you don’t expect to discover, all of a sudden, out of nowhere, just when you least expect it, the real truth: they don’t love you because they’ve never loved you and they’re [not hiring you] you because you’re past it,” &so on. (Ibid., p. 111.)

And, as if of course, so is this:

Life, seen through the lens of the most cumbersome administrative procedures, will be–as, indeed, it already is–brutally depressing, a hostile labyrinth of interminable galleries and pavilions, red-taped up to the eyeballs; endless rows of offices and millions of corridors linking together seemingly countless galleries, each with its own sinister distinguishing feature, except perhaps the remote “Chamber of Writing for the Unemployed,” where a group of clerks, in their most elegant hand, will copy out addresses and redirect undelivered mail. Duplicating texts, transcribing texts … these men and women will appear to belong to another time and will prevent that knot of galleries and pavilions from being even more depressing.

But few people, despite their constant toing and froing along those cold corridors, will know how to find that final bastion of life as it once was, that bastion that gathers together all the lost and forgotten things, all those things that are still apt–precariously so, but nonetheless apt–to remind us that there was once a time, a bygone age, in which writing moved with parameters quite different from those in which it moves today.

As I tell myself all this, I think I glimpse one of the clerks–tucked away in the most hidden corner of the remotest gallery and having finished his work–write down some words on one of the pages of a stack of one hundred and three loose sheets, which, it seems, no one has been able to bind together due to a lack of resources:

“No, I can’t. I’m done with that.”

— Ibid., 183-184. [These are Hemingway’s words, it should be noted.

[And doesn’t this scene recall the history of science, even to resembling the history of scientific advancement and progress, in the chapter of a book I was reading today–the last book, in fact, written by Oliver Sacks, collated, on his instruction, from a stack of posthumous papers? This is the chapter, of The River of Consciousness, on the scotoma, to which histories relegate those findings, discoveries, phenomenological descriptions they subsequently deem to be premature, or prescient, but that are at the time they appear, and for years, often decades after, inconsequential exceptions and untimely anomalies. Or they are uncomfortable truths, annoying particles, gritting up the smooth running of given narratives, excluded and occluded. The scotoma in Oliver Sacks’s reading is the dark recess in which is written some words on a stack of one hundred and three loose sheets … no one has been able to bind together due to a lack of resources. (Ibid., 184.)]

…for the first time, I wasn’t writing in order to rewrite, but I was going a stage further. Well, I thought, still astonished at my own prowess, you have to start somewhere. But the real surprise came when I realized that actually writing something meant finding out what it felt like to write a fictional fragment rather than a diary fragment. And it almost makes me laugh to say this, but I am, of course, going to say it anyway: it feels exactly the same in both cases. Really? Yes, the same. This only confirms that, as Nathalie Sarraute said, writing is trying to find out what we would write if we wrote. Because writing, real writing, is something we will never do.

— Ibid., 185 [Note here the echo of Blanchot, under, what I am inclined to call, the sign of the impossible, issuing out from the dark recess, the scotoma of the false histories of all progress and advancement, scientific and otherwise.

[And this, on the side of a tissue box: the brain remains a symbol so long as so-called higher level function remains a matter of representation.]

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NEOLIBERALISM – a dialogue UK & ST, Jan – Feb 2019


1.

UK: So what is neoliberalism, if not a radical incarnation of cultural hegemony—in that it intrinsically misrepresents (via a delusively benignant reframing) all modes of civilizing engagement and every mode of civilizing effect? The strange descendant of Aynian objectivism and Rothbardian anarcho-capitalism, neoliberalism is a creature that has shifted its unseemly shape beyond radical economic ultra-orthodoxy, seeping into, until permeating, the entire cultural landscape and the whole of society. In essence, this radical incarnation seeks a hegemony founded on deculturization, in that it implicitly negates all true forms of culture that are not commensurate with its paradigms of individualist supremacy and such supremacy’s necessarily incidental cultural adornments.

ST: that neoliberalism reframes “all modes of civilizing engagement and every mode of civilizing effect”;

that its “its paradigms [are] of individualist supremacy”.

Do neoliberals delude themselves that their efforts are towards civil society? Or more bluntly that they are benign?

The question concerns how neoliberals view themselves and what is the point of view of neoliberalism. We can agree that this point of view reframes civilization, as process and form of life. But it does not do so by misrepresenting civilization. Neoliberalism, first of all, is not a doctrine, and less an ideology; even less a political one, and not at all a framing or reframing of whatever is supposed to pre-exist it. It is a strategy of representation, not misrepresentation; and it is not self-deluding, or delusive. It acts strategically, speaks strategy, deals in the real world strategically, through eschewing the kind of Grand Narratives on which our modernism relied, including that one about the supremacy of the individual. In this neoliberalism has going for it a kind of slippery postmodernism, and a decidedly anti-representationalist slant. However, it is strategically deployed.

2.

UK: The self-imagery of neoliberalism is an endemic artfulness that is belied by its extreme simplisticness and its intrinsic incapacity relative to all paradox. This includes its incapacity relative to the paradox of so-called civilization or the civilizing impulse that is perpetually indicated or perceived as “progress.” To the extent that the manifestation of whatever has been dubbed civilization has been accounted “successful”, it has always been predicated upon hegemony, rationalism and doubt (or the ambiguous certainties heralded as “progress” itself).

Paradoxically—without effacing hegemony, rationalism and doubt—much of civilization-making activity has really been rooted in verifiable humanizing processes and outcomes, in respect of the creation and promotion of civic spaces and institutions, education, the arts and so forth;

ST: that civilization is based on “hegemony, rationalism and doubt” as well as “humanizing processes” we might call civic, including civic (civilizing) spaces and institutions.

This triad of hegemony, rationalism and doubt appeals to the Cartesian cogito. I find myself asking as readily what civilization is? as what is neoliberalism? Isthis the right duality? Has not civilization, in the face of human guilt and shame in the Shoah, got a bad name? (Let alone representation (after Adorno).) Let us remember that the founding event of neoliberalism is in 1947, Hayek’s convening of the Mont Pelerin Society, still very active—still very active in New Zealand, both in political and business circles. That is directly after the war, a new dawn dawned. Red-faced, not at all. Red-handed and red-fingered, perhaps.

3.

UK: As with traditional (but ambiguous) civilization-makers, neoliberals, too, harbor a quasi-religious (if passionately de-collectivizing) conviction around a notion of “progress.” But in contrast to the paradox of so-called civilization’s efforts at humanization combined with hegemony, neoliberalism, is—by the nature of its very contempt for all human nuance in which felicity is perforce inextricable from vulnerability—an active, summary negation of all verifiable humanizing processes, even those processes which have been obligated to coexist with forms of hegemony.

What is unique about neoliberalism—and where neoliberalism goes arguably further than the most wretched of collectivized totalitarian ideologies—is that (unlike fascism and bolshevism) it proactively anathematizes community, and therefore society, and therefore humanity itself. Neoliberalism militantly glorifies the market; above all, it glorifies virile economic autonomy and self-exalting individualism as the ostensible uttermost expressions of human existence. And it is inherently contemptuous of all expressions of human life and community that do not fulfill this paradigm;

ST: that neoliberalism “proactively anathematizes community, and therefore society, and therefore humanity itself. It militantly glorifies the market and, above all, it glorifies virile economic autonomy and self-exalting individualism as the ostensible uttermost expressions of human existence. And it is inherently contemptuous of all expressions of human life and community that do not fulfill this paradigm”.

We can agree here but not on the existence of a paradigm—and not on the issue of virility. We can agree on the contempt in which Hayek and his followers hold humanity—as they have colonised every level of human undertaking. Again, it is not the expressions of human life and community with which neoliberal strategies concern themselves. Rather it is with expressing these and producing in them images drawn from a new brain. This new brain belongs to the markets; and, like the mind imagines the brain, the delusion is at this level: that there is a brain, that there exist a market, is a work of the mind and of the men and women who deal in markets and their creation, their representation at the political level.

4.

UK: To neoliberal eyes, humanity, alas, really does exist, and does so in its unfulfilled guise: quotidian, dependent, plodding, seemingly oblivious to the expansively independent and dynamically self-assured opportunities and obligations of its agency. And of course, in the neoliberal mind, there are all too many institutions that embody and perpetuate this selfsame disgraceful, inert mediocrity.

Hence, what neoliberals conceive as being incumbent upon themselves is a sustained effort or visionary crusade to confront and undermine and resolve the embarrassment that is humanity itself. The confrontation thus pursued is the righteous animation of its virtuous contempt. The expression of that contempt is the intrinsically fanciful empowerment of citizens in every context through a unique form of infantalization that presumes to treat human beings as dependent, misguided and undisciplined children—and in the same breath compulsively wean them off every expectation of a nurturing or protective environment, or even one based on that most unruly and suspect of all human frailties: solidarity (as opposed to narcistic co-admiration or the self-satisfied collusion of the powerful with likeminded agents).

ST: that “what neoliberals conceive as being incumbent upon themselves is a sustained effort or visionary crusade to confront and undermine and resolve the embarrassment that is humanity itself.”

We do agree but the counter-image must also be given its place, of a source of and strategy for the redemption of a shamed, a very guilty, and a no doubt embarrassed humanity. It imagines a humanity embarrassed to resolve that embarrassment by means not found in humanity—or in civilization. These means can broadly be termed artificial intelligence or the automated—and automations of the—marketplace.

5.

UK: It is the intention of neoliberal philosophy to treat all who labor in organizations of any kind, public or private, and all of those members of society who are dependent in any form, as the suboptimal specimens that they appear to be, by dint of their non-incarnation of virtuously prodigious invulnerable independence. Since there is no real hope that the vast majority will improve on these virtuous terms—or ever seriously fulfill the righteous prescription of neo-liberal sensibility—the majority must, at the very least, for its own sake, be informed by an unsparing program of applied disillusionment, in which the consequences of non-improvement are in its face perpetually and, if necessary, forever. It is, after all, not the fault of those who know better, that the majority choose to remain as children, oblivious to, or resistant of, virtuously self-surpassing ambition.

ST: that neoliberalism prescribes ceaseless self-improvement, ceaseless because in vain.

Here we are dealing with human affects. But these too are not to be thought through and decided upon by human agents. Self-improvement of course summons up the idea of the subject who is an entrepreneur of the self, on social media, say. Social media are already a kind of automatic, automated marketplace in which social affects and human affects can be decided.

Self-improvement is not prescribed by neoliberals, because, we agree, the human cannot be improved upon, except by the nonhuman. Humanity enters a self-improvement loop because nonhuman values prevail; and perhaps if I am better, affirm better, do better, think better and smarter, I will get a better deal out of an automatic, automated world.

6.

UK: Exalting in the vanity of power as idealized human autonomy, neoliberals are unique in extolling their warped notion of freedom. There is, upon this earth, and in human history altogether, potentially no expression of base authoritarianism more insidious—or insipid!—in its hypocrisy than hegemonic pseudo-libertarianism; the latter being perhaps the crux of what neoliberalism is altogether.

As an inherently loveless creed, neoliberalism is also an inherently empty one. Situated, seated, unconsciously in that blithe emptiness is pervasive existential dread. In neoliberal sensibility, the flight from dread is perused through the morbid festivity of presumptive aspiration in which the individual is pretentiously immortalized, while the collective is ceremoniously penalized and punished;

ST: that the crux of neoliberalism may be a “pseudo-liberatarianism”, in which the individual is offered freedom at the expense of the collective.

Yes, this was Hayek’s theme. The crux, however, is still to outsource those mechanisms by which such freedom is secured for the individual—to the marketplace and the economic instruments of a neoliberal political economy.

7.

UK: Sartre said that the people must be brought into the temple of enlightenment through the lavatory. The neoliberal take on this is that the people must be brought into the temple of enlightenment through the over-exerted order-fulfillment mass warehouse of bewilderment.

In neoliberal praxis the inducement of bewilderment in all guises, situations, and sites of controlled interaction is a creative strategy for in seeking the correction or redemption of the embarrassment that is humanity itself. What neoliberals require is a milieu compulsorily festive bewilderment as a vindication of their own superior effacement of the void.

This pseudo-heroism seeks the acquirement of all others through the allegiance induced by purposive bewilderment. Thus neoliberalism appears among humanity in the guise of an elemental expression of pervasive lechery. Those who are lecherous and powerful believe that anything desired may be acquired as a matter of course and inherent right. What neoliberalism desires is all humanity and yet neoliberalism is contemptuous of humanity itself. The latter is not paradox but the inherent self-contradiction of power that is most base.

ST: that neoliberalism “in seeking the correction or redemption of the embarrassment that is humanity itself” bewilders, desiring humanity, contemptuous of humanity.

That it bewilders even the best minds is bewildering. It may have to do with a strategic deployment of agendas and no unified theory or code, with doing what is necessary when it is necessary, for the good of that which will secure for the individual the greatest freedom. Hence—the paradoxes, around populism and militarism, Bolsonaro, May and Trump, Trudeau and Ardern.

8.

UK: The praxis that effaces neoliberalism is one that is inherent to a domain of wisdom that has always contested hegemonic egoism, ever resisted its claims, and ever insisted upon the prior authority of a truth-process that is visibly grounded in authentic, verifiable human priorities. Though urgently requiring of pervasively assertive (but inherently non-aggressive) transmission in the localized and globalized spheres of society, that wisdom is not itself a political program, but a protean domain of esoteric elements that appear in every context or province of culture. Ever in a state of defiant and paradoxical co-existence with every form of cultural egoity, those elements make up a great tradition or complex (but unitary) foundation of integral praxis, or non-exploitable, non-exploiting, integrality-focused, intrinsically full-humanizing practice and process.

ST: that neoliberalism is effaced in a “a protean domain of esoteric elements that appear in every context or province of culture.”

Culture was the first place neoliberals gathered with anything like decisive force in NZ. Murray Edmund talks of the “man from Treasury” and his forecast for a fully monetized cultural politic and economy. That is, culture was the first place after Treasury to come under neoliberal influence, as a trial-ground, a field of experiment for its strategies.

9.

UK: As with all forms of totalitarianism, the praxis of neoliberalism entails insistent, invasive, propagandized modes of delusive benignity: simulating cheer and hope, appropriating everything that is potentially useful under the guise of a pretentiously engaged pseudo-magnanimity, and, of course, acting out the smiling assassin routine in neutralizing any threat.

Hence neoliberalism is a highly methodical system but the ethos of that system is one of inexorable vacuity. Unlike collectivized forms of totalitarianism, neoliberalism is strikingly impoverished in its myth-making capacity or its ability to tell clear and plausible stories. Deprived of inspirational myth, neoliberalism relies on the obfuscation of narratives through the infantalization of them. Hence, any agent or any group that tells clear or plausible stories is a threat. Any authentic narrative provides an affirmation of self-existing human truths that, by their very nature, cannot be appropriated by any system or program of ideologized dehumanization.

ST: that neoliberalism is a praxis of “appropriating everything that is potentially useful” and of “neutralizing any threat”, and, as such “methodical”.

Also: “neoliberalism is strikingly impoverished in its myth-making capacity or its ability to tell clear and plausible stories.”

What are the stories but the most plausible ones? The mythmaking ones? Yes, and the icon-making ones? They are the famous “stories in our own words”.

Except that they are not stories in our own words, ever, are they.

Methodical? Methodological perhaps. Again, it is a question of capturing the representation in the act of its preparation and production. Methodology is presumed by method; and, once more, it is a nonunifiable and only strategically existent discourse and discourses of method which is attributable to neoliberals, many of whom do not even identify themselves being such. This is some more meat for the idea that neoliberalism is presumed by representation—in culture and in the processes of humanising and civilization.

10.

UK: It is the case that any true cultural process that is manifestly artful in its submission to human need, whether artistically defined, whether politically emphasized, whether grounded in what is called the sacred, whether founded upon any integrity at all of any means and character and insight, is, by virtue of its very underlying nature, impervious to the neoliberal ethos altogether.

It is not that such means entail resistance; much less do they stoop to benevolent mitigation. Rather, it is the case that such processes, such means, entail the radical exclusion of neoliberalism and its paradigms via the propagation of full-humanness, or the transmission of hope in the verifiable language of full-humanness itself: a language that neoliberalism can never appropriate.

ST: that there may be imperviousness to the neoliberal ethos by way of its “radical exclusion” in a language.

We agree here in the specific cases of institutional cultures and their ability to represent their own claims as states of exception. These claims are ontological as much as political. They invoke logics of noncapture, insofar as they are produced independently of the claims of a neoliberal political economy—and do not secede to it, or believe it is possible strategy-wise to outsmart it.

The example always springing to mind is the financialisation of ecological claims by the Greens in Germany, 1980s. This finds its continuation in the carbon markets endorsed by the Greens in NZ, 2000s.

11.

UK: All authentic cultural processes contain the impulse of full-humanization; as such, all such processes repudiate, and do not reward, the submission to what is base, or the embracement of whatever is mediocrely conformist. Unlike neoliberalism however, the confrontation with mediocrity entailed by such processes is dynamically sensitive to human development and relentlessly supportive of the conditions of real human flourishing. As such, all verifiably truth-bearing processes specifically repudiate the fallacy of productive docility and the vacuous exaltation of elites upon which neoliberal sensibility depends.

It is the case that the latter radicalizes everything through a delusive benignity that turns out to be perpetual emptiness and dread. By contrast, all true cultural praxis is tending to radicalize everything in the “opposite direction”: with open eyes, infusing every context with homely truths, and extending the possibilities of human agency in meaningfully co-supportive, truth-bearing terms. As such, all true cultural praxis proactively sublimes the vicious vulgarity that the neoliberal creed can never escape.

As such, all true cultural praxis has nothing whatsoever to do with benevolent mitigation of the dominant pseudo-narrative that is neoliberalism itself. It is, rather, the assertion of a perpetual originality, and the radically heart-sympathetic and explicitly life-sustaining effacement of mediocrity in any context. Its narratives cannot be acquired, for those narratives are intelligible only to those who are like-hearted.

ST: that neoliberalism is against something true: “with open eyes, infusing every context with homely truths, and extending the possibilities of human agency in meaningfully co-supportive, truth-bearing terms.”

Neoliberalism’s strategic attitude to truth, to what is true, need only be cited here—where the representative notion is of all opinion being untrue and fake news until submitted to the collectivisation of the media and means of representation in the marketplace—which has come to stand for the media. (One might say that such collectivisation of mass opinion amounts to a claim against any notional supremacy of (the) individual, as being anywhere near the basis and ground of neoliberal hegemony. This collective voice amounts, one might say, to populism as such. So is unbewildering.)

12.

UK: The inexorable vacuity and intrinsic lovelessness of the neoliberal creed is its one true liability. The recognition of that liability, and the militant effacement of it, is integral to a needful conscious program, to be embraced by every individual and collective of good will, in respect of a localized and globalized process that manifests real civilization.

The only recourse now is one whereby protean full-humanizing cultural processes are in conscious, networked collusion in a relentless civilization-making and perpetually civilization-affirming global movement: one that overcomes the characteristic ambiguities of organized human society that incorporate or necessarily ground themselves in hegemony, rationalism and doubt (or the ambiguous certainties heralded as “progress.”)

Such a movement is one to be founded on sacred reason instead of presumptive rationality. Yet it is not necessarily reflective of a singular sensibility or pragmatic impulse. Such a movement is implacably egalitarian, and yet is paradoxically elitist in its reliance upon the integrity and virtuosity of unique agents. As such, a global movement can flourish, trans-ideologically, in the guise of constructively or creatively polarized sensibilities, as reflected in the esoteric egalitarianism of Rudolf Steiner that was contemporaneous with the esoteric elitism of Stefan George. In this illustrative example, the twain does not meet and is not even required to do so. Inevitably, Steiner and George deliberated in their own way, feeling from their respective points of view toward a paradigm of civilization that was grounded in visionary but essentially pragmatic full-humanness.

ST: that neoliberalism is against real civilization.

Civilization had run its course, as Heiner Müller recognised, at least in Europe, by 1945. Adorno too: hereafter barbarism. But Hayek, and Popper too, and I would guess Rudolf Steiner, with his esotoricism of flowers and the genitals we are, belong to the same tradition—of real civilization. The fact that it is a tradition, even when not civilization, or real or false in any meaningful understanding of the terms, points forward and back too, back to Nietzsche, forward to the French who rediscovered in him the genealogist par excellence of the European condition. (I reach here for a Japanese beer in a beautiful blue glass.) Destroy: the timeline back to its founding event, which is the founding event of its point of view, of its subjectivity—and of the opinion which henceforth will not be submitted to the vagaries and vicissitudes of the marketplace but be submitting every other opinion, point of view and subjective position to them, to it. Destroy: knowing what has been made can be unmade, what is done is able to be undone. We have to find out how it was done. This goes for the delusiveness of the Left’s benignancy as for the new Hayekian liberal agenda’s delusiveness about its own. Then affirm, praise, celebrate and exalt what you create—as your own creation and as the production of what you would have desired.

The age of the supremacy of the individual has passed; we have entered into the age of its freely given and voluntary denial: we avow collective will, above the self, as it is represented in the automatic brain of the marketplace and its political economy. It does not matter if politics of power has been displaced by that of personal survival and the bottom line.

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dear reader, I am writing a book. Below a tiny excerpt. If you would like to support this work, please contact me by way of the contact form, top, left hand margin.

The brain remains a symbol, with all that is entailed under this symbolic existence, nailed at some extremity—perhaps the highest plank—of the vast carpentry we have been calling the symbolic framework of reference, so long as its cognitive functions are identified with representation and so long as these higher functions are so called. Except that it express itself symbolically we should therefore show no small amazement that we cannot trust it.

(&&&[Deleuze])=-1...
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neosurvivalist / naivalist / postoccupy / inhabit?

The End
of The World

It’s over.
Bow your head
and
phone scroll
through
the apocalypse.

from here

and or

Learn to hunt, to code, to heal. .

from there

despite the brilliant and funny analysis given inhabit.global’s website by Ted Byfield [assuming he’s this one] on nettime listserv, I wonder about both Ted’s intention to be funny and inhabit’s intention to be serious, one to be taken one way, the other to be taken one way as well.

a left-leaning bunch of techfriendlies reacts to a naive bunch of reactionary post-politicos–the common ground, to hunt, to code, to heal, would appear to repose in the middle term.

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a found item

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I think this will be the last one of this series, it is #31

XXXI.

getoveryourself or you should know when to stop are not the same pieces of advice

but you are not listening to me you are looking at the image of an idiot on the screen

an idiot boy Bolaño says—right in my ear—the image of an idiot boy—and i am overcome by a feeling of wonder at how great it would be it is to be a female art

a female artist a woman first, second—they are not the same pieces of advice—you could—one justifies another—produce the most overtly sexual and sexualised imagery

you would not be guilty of sexuality—and I am fore-betrayed by knowledge, memory, belief one does not justify another duplicitous amongst the victims blending in, before a page of prose looking for even yet the flight of a bird & birdsong, time blurred like the wingbeat of a sacred kingfisher [writes Adam Roberts] and

 

my stomach drops

into shallow pans

tripe-white

of my open hands (even yet Fergus Barrowman, replied, some of the lines are simply bad)

facing a page of prose: sometimes life is shit: one justifies another and I accuse the extinguished theatre I mean professor removed from positon by concerted and personal vendetta—what one feels now the other will. INTIMIDATION seemed right closest to our theme but you should know when to stop

the recoil is lost it is political and so it is born: and once it was a child and knew getoveryourself for not having to be a female artist, of a woman first second—at the same—the integrity of the personal gesture of sexuality now the integrity of the gesture was lost

it would not be reproduced, it would not pay to reproduce and once it was a child, and at the same time it is the memory of things, not as they were, thought to be heading in a certain direction, ends unknown, all of a sudden going in a wholly unexpected direction the integrity of the gesture was lost, and the reduction to ends and desires the image of that idiot boy on a screen I see my memory at two removes extinguished theatre I mean professor and yours but you are not looking

and in no wise would it be true to say these two manners of appearing followed one upon the other but that in somewise I know not were they concurrent also Adam in The Thing Itself the thing itself might as well figure thought in the image of the hypocrite not the idiot

we are so many people in the manner of a lost world given the word or gesture of the appearance of victims and I amongst gathered together who don’t who can’t and who cannot recognise a crime who gather together in their want and in their lack of recognition and who do not ask who answers for it, for once it was a child and knew, but that in the want and lack of their recognition its answer goes unquestioned its question goes unasked

which is their question and i amongst and it is like the memory of smoke in a dream that on waking is the image of a face in sand that on looking you look does not ask anymore

anciency
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for a kind of record, parts IV & V

IV.

I am very happy

you could hear the risk in his voice

he rubs his penis across her waist

the danger

 

what did you say to me

did you say

too much

too much of looking over the precipice

too much of walking around and around

in these dark rooms where I live out empty days

Cavafy

 

and the stripper

with her hair glossy running

down around her breast

curling into the hollow

of his loin

in a bituminous river

 

approach

retreat

take hold of yourself

and girded against the unexpected

smell

get a good grip

 

the small of her back

wipe your finger

pull the latch

open the window

a light breeze

with the tang

of revelation

 

V.

but I was just angry

every night

No not every night

every night and always

every night

 

what happened last week

anyway

every night

I can smell dogshit

 

my body boils

is the pit

in miniature

a model of hell

no light escapes

and the light in the cave is not reassuring

although it dances has the highpitch whine

of a blade of a wire a single strand spitting

in a vacuum

no relief just the superimposition of totem

animals one over another over another over

another incessant pull gravity and

the vanity of man

 

who should commit suicide tomorrow or tonight

who should give himself up to the pull of the Platonic

the shadow does not me

shadow does not

not me

 

what expression escapes

mortal danger

or should I say personal

but vanity should emote

 

I should kill myself tomorrow or tonight

I should take my life

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hommangerie
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luz es tiempo
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what is the blockchain? (or the death of the other, any other; and the death of ethics)

With the advent of the blockchain, we will not need to trust each other in the traditional sense, because trust is built into the system itself. … and the system is bigger than both of us.

enter the new episteme

(on loading this image, I saved it inadvertently to the Deligny file … the grapher of autistic networks)

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