mon 12.02.18 back from paris

« 50 A.D.

is a

is encompassed by the tripartite configuration of

formulates itself asformulates itself in a configuration between

research lab, (a) publishing platform, and (an) artist’s union ».

--closing the case closing the case closing the

--

detective story (50 A.D. – philip kdick scifi… other reference ? doesty, « psch thriller », hitchcock, holmes maybe somewhere, adventure guesswork element back to scifi ?? drifting of scenes, jusxtapositions, the framing of one specific question of existence or not, « guilt » and « proof » and a lacuna being looked at from multiple sides… perhaps value of tec as form. cf abc ? even if only superfic)

- cole : o « whodunnit » o « agitprop »

brecht . hamlet . thom pynchon.

--

EFRIN EVERYWHERE

NEW ZINE , yadayada, here whet u get what wets u. roll up rooll up, children.

??/03/18

50 A.D.

--

[art project : interviews / questionnaires that are reformulations of the facebook „about“ categories, which honestly a quite fundamental,. etc in terms that a more « human », speak more the subjectivisation of a memoried experience. ]

--in yellow is a study headline more than it is an actual artefact or structuring plan for the zine. the zine has to be truly « creative », c.a.d. disocciated from the explicit circumstance of the (titulaire) metaphore thru + around which the zine’s composite associations are to be taped and zapped.

in bullet points titles, texts, concepts that can be deployed in devining and constructing said associations , in further « problematisation », probing, of the title metaphore ; unfurling n unfurling, repeatedly being told, from different aspects. reduced to a chaotic exercise ? an exercise in unknowing.

ÖCALAN – PKK – YPG – YPJ – EFRIN/AFRIN – KURDIST LIBERATION LOCAL:GLOBAL

- the city of god – st. augustine- « youth = homeless creativity ». no house ; church in the heart of the lover (believer).- brand? as the somewhat travelling insignia or unifier, coherence-ifier, of an entity that

is localised in various places without a centralised place of its being experienced (many shops, flagship not being omnipresent or equatable w „pays“ „country“ „nation-state“’s imposition of borders. « brand as travelling state, one without borders. »

o thus: mcluhan --- thus: other technology/media/comm theorisers --- thus: ellines brilliant question_ “esk philo contempt se réd dans ces unis aux penseurs francais de cette anti-trad trad qui est celle de Foucault, de lacan, de … - simone. the French who are dumb enough to think their still doing philosophy. or strong enough. haha. but rlly, -- “jameson” is a theorist, not a philosopher. new “paradigm?” truly postmodern, as theorist – as Benjamin was a “critic” – the most fruitfully inspiring or creative ever – as opposed to clean cut idea of fatdickphilo? hm.

o

- liberation theology – not only as theorised by Gustavo Gutiérrez (capitalised in my incapacity to spell his name from memory) and co. but also as put into practise , in its political aspect, as praxis and as revolutionary acts.

o (marx to both, marx to both Ocalan and to Gustavo, (andfemvoices) then marx as a wet “fond” for the zine in an interrogation of a ghost – constructed against the fond of its (marx’s) figuration, reaching tentacles into his shade.

thus: Frederick jameson – thus: digital culture + capitalism – thus: postmodern condition – thus: bobo and our streams, personal as much as intel, --- what are the personal and actual xxx of two “intellectuals” in this narrativised situation, CF mode of “Je veux etre brule par l etat”, narrativising the situational act of speaking --- thus: memes

- “A” – zukoskfu : as language, language as a site of alienation (???????) or of subject-becoming , “individuation” and separation. // translation = mistranslation // BACH:MARX (find in text to quote yes, and spring ideas of transcription/representation in diff medium nd structure)

- “all black everything”- OCALAM : yellow1, blue2, pink3, green4 (as ordered by francophone woman , from,

Luxembourg? telling me about ocalam writing, these being, accrding to her, quotations and citations of his texts that resume the residue/essence of his thought).

o yellow : DEMOCRATIC NATIONo blue : DEMOCRATIC CONFEDERALISM o pink : WOMAN’S REVOLUTIONo green : WAR & PEACE IN KURDISTAN

- “world”

--

medium:structureform:content

--

what emotional content for this metaphore. what image spools. what plays.

efrin everywhere : global village

horde His adroitly ironical, evasive temper suited them and their world pretty well,

because a world that had previously been occupied more or less exclusively by his parents now opened to another presence of a very different kind,

The establishment of the World Wide Web in 1989 soon propelled the website into a dominant medium of publishing, as websites are easily created by almost anyone with Internet access.

IL S’EST TOURNE DU PRINCIPE QUE DIEU EXISTE… PUTAIN IL FAUT QUE J’AILLE DORMIR LES GARS

Jihei Ishii, author of the 1898 The Japanese Complete Cookbook (日本料理法大全), states that: "Yōshoku is Japanese food."[citation needed]

There is no copyright infringement intended for the song or picture. If you have an issue with me posting this song or picture please contact me through one of my social networks or YouTube private messaging system. Once I have received your message and determined you are the proper owner of this content I will have it removed, no drama at all. This channel is strictly for promotion towards the artists of the music. I try to help promote their music and their social networks.

we are searching to express in words , whether written or spoken, something homologous to this weird experience of living online in the world

squatting a building = making explicit a terrain for struggle

(reading, quoting, re-writing)

augustin

time : one present, with different reflexive actions/feelings out of it, pointing into different directions. we are « further away from » the 12th century than we are from the 17th – more of that time-stuff seperates us from it, more of that yellow wall filler, crumpled mattress of time pushes us out away from one another. however why shd be not, as a portal, only be skin to skin with the 12th century ?

--

common sense tells us: we, habitants of the current year 2018, are « further away from » the 12th century than we are from the 17th, or from the 20th – more of that time-stuff separates us from it, more of that yellow wall filler, crumpled mattress of time pushes us out away from one another. however why shd we not be, as a portal, only skin to skin with the 12th century ? a remembering is a new feeling, felt for the first time again. why was the world not created sooner?

the lit screen of the computer, ghost resuscitated and separate from its metal frame, but into whose soul we enter via the pressing of a physical button – this medium imitates and reproduces the dualistic nature of human consciousness + the human body in a way that the printed page does and did not. the computer or laptop is a local event: it is in situ and has a travelling history as an object: it is mined in the earth, it is assembled in factories, it is transported to shops by vehicles, it is taken home and paid for, it is on my desk, on my pillow here. it is the body to a virtual mind which we access, view, and act as, conjunctly with, as I am typing here right now. as I am typing here right now, each of these words passes from my human mind “thru” neurone signals in my analog brain to my hands onto the keys; and from the stimulus of the keys which acts on the neurones of the computer they pass into its virtual mind which illuminate them and upon which they are glowing, inscribed. stone upon stone, pen upon paper, even the clacking of typewriter keys and prods stamping the letters onto the page, do not reproduce this same dualistic relation of body and mind.

according to Bertrand Russell, St. Augustine was quite confused by time. When there was no-one about to ask him about it he felt quite fine with the thing, but the second someone wished that he explain what it is or how it works, he found himself without knowledge. Bert says that according to Augustin neither past nor future, but only the present, really is; the present is only a moment, and time can only be measured while it is passing. On the other hand, Augustin can’t bring himself to deny the existence of past and future; they are too flagrant, so necessary as to be vulgar almost. Perhaps they seemed this way to him because he knew that God had become man and walked among us, but that it is no longer the case today; and because he hoped that in a future time what had been would be. Searching for slideable presents that Augustine was. The only way the saint cd avoid contradicting himself – a thing which would have seemed probably more awful to him than it does to us now – was to avow that past and future can only be thought of as being present: time ‘past’ must be identified with memory, and time ‘future’ with expectation, memory and expectation being both present facts. 360 degrees in 3 dimensions, the passing of time wd be the copulation of present times giving birth to present times. it is not impossible to feel that such is the case today.

---

cuts:

1/ end of 2nd para/ “the human user of these technologies remains an actor upon a foreign substance which shows the effect of their will.

these technologies produce via an act of transformation, of reduction or of addition by a human actor: stone chips away stone, leaving the negative of human thought; ink adds itself to paper, leaving the residue, the offrubbing of human thought. we posit that there is an important difference between these technologies and that of the computer, in regards this etroit aspect that is the act of writing. for a computer is the relay, the correspondant, of the human.

(production as distinct from addition)”

inscribing itself upon a virtual mind and being acted thru it into readable conservable letters.

CITY OF GODand, for the sake of others, such should not deem superfluous what they feel to be no longer necessary for themselves.that the happiness of eternal life is not attainable through the worship of gods such as states have established to be worshipped, Vitumnus and Sentinus—the one of whom imparts life to the fœtus, and the other sensation

The City of GodThe Book’s PurposeClarify that Christianity was not to blame for the fall of theRoman EmpireReveal that even the most evil actions of fallen angels and sin-ful man cannot thwart the unfolding of God’s eternal planPropose that the fall of the Roman Empire was insignificantin the context of the eternal plan of GodDescribe the choice we must all make~choose to occupyeither the City of God or the City of Earth~the consequenceof which is eternalThe Book’s MessageThe year was A.D. 410 when King Alaric of the Vandals capturedthe city of Rome. The Romans thought the city would never fall, sothe conquering of Rome shook them to the core and led to the col-lapse of the entire Roman Empire. Those of pagan beliefs quicklyblamed the Christians~the Roman gods had abandoned them becauseso many had forsaken them and accepted Christ. Augustine refutedthis idea. Using this historical moment as a springboard, he estab-

lished that all of history is simply a record of the execution of God’splans. God set in motion a plan that included free will and choices~the consequences of which are eternal. With the fall of angels andthe original sin of Adam, the earthly city was established. It was andis still occupied by those who strive for the glorification of self.Running parallel throughout time has been the heavenlycity~the City of God. It was and is still occupied by those whostrive to praise and glorify only the one true God. Every personmust choose which city to occupy and serve.

ÖCALAM +others

the denial of Kurdish reality during the time of its formation naturally brought the ques- tion of existence on the agenda.

Nation-statism is in dissolution and it has even be- come a problem for capitalist modernity.

National society is more of a phenomenon of our time. If a general definition can be o ered, it is a community of those who share a common mindset.

while treating history itself as "historically contingent on the present in which [it is] constructed".the homogeneous nation society to which the nation-state aspires can only construct ar- ti cially (supposedly legal) equal citizens, charged with violence as a result of being amputated by power. is citizen may be equal in the eyes of the law, but experiences maximum inequal- ity in every aspect of life as an individual and collective entity.

hmm so far seems quite superficial in the endless vocab and here lack of much historical aspects, seems as if hes talking from memory, which he may well be doing, prison years n all.

how has art been complicit w power thruout time? who first published Ginsberg? how? how do material “means of production” influence the revolutionary capacity of any cultural work. who owns the means of production i.e. who produces ur poem? their the ones who own the poem. hence the need for an independent publishing mechanism. read russ rev.

Here I’m probably inventing, but I did have the sense then that if I didn’t start, wherever best I could, I would never go on. I had to start somewhere. It was going to be uncomfortable, disorderly, imitative, facile, foolish, childish—but I had to put this stuff down and do all these things because otherwise I’d never get past the starting block. I just had to go through the formalities of putting it into the outside world for readers to look at, and turn up their lips at, as I would, too, if I were one of its readers.

chopper on me holding a 100 What’s more, it was full of energy and wackiness and innovation, and none of the English writers I had any knowledge of would ever have committed themselves to behaviour like that.

In his will he left his house, art collection and fortune in order that the Städel Institute of Art could be set up to display his art collection and to provide scholarships for poor children to receive training in architecture and art. He want them to be "...educated to become valuable and useful citizens and artists".“You are here to kneel/where prayer has been valid,” “You are here to kneel/where prayer has been valid,”

the present must redeem the past not merely beholden to the rod of the past, its paternal commanding, but because the past is wholly dependent on the present for its survival, for the survival of its worth. it is contingent w the present in that it must be reserructed by the present if it is not to fall into oubli, oblivion, and therefore lose its transformative power. there is a strong cor- relation between state and divinity.

the main objective here is to validate the interests of monopolies of power and exploita- tion either through concealing or legitimising them.

To expect a solution from the tool which is itself the source of problems can only lead to the growth of problems and societal chaos.

Capitalism itself is the most crisis-ridden stage of civilisation.

This „main- stream civilisation“ is the civilisation passed down from, and in return in uenced by, Sumer to Akkad, from Babylon to Assur, from Persia to Greece, Rome, Byzantium, Europe and nally the USA.

in other words, the resolution to the problem

11

exceeds the importance of revealing and analysing it.

Whatever has been constructed by the human hand, can be demolished by the human hand.

What we need is the necessary theory, programme, organisation and the mechanisms to implement them.

Munton points to the ‘illegitimate tradition in nineteenth-century European writing’ – singular social theorists such as Fourier, Stirner,

. 41  and Nietzsche.4

. he is floating free:

. 45  Lewis’s rebelliousness is enabled by an extraterritoriality which was a

. 46  centrally defining quality of the Vorticism within which his

. 47  consciousness matured.5

reject nationalism whats a computer? eat urself fitter

National society is more of a phenomenon of our time. If a general definition can be offered, it is a community of those who share a common mindset.

What wd b the consequences of taking this sentence as the basis for a reflection on collective ability to act? The church as a state without borders (cf. Augustine, cf. Gutiérrez).

---

according to the above definition, the church as community constitutes a national society. this nationality is not based on belonging to a country, but on belonging to the church.

coleauto archiving is the same as sharing all ur cheat codes.

building a hyphen

ALARM:CLOCK

whats the difference between the sound of an alarm and the sound of a sound?

what is a clock? why is a clock?

then they come together in some complete abortion =the technological mandrake... coming into ur bedroom.

new historicism1. that every expressive act is embedded in a network of material practices;2. that every act of unmasking, critique and opposition uses the tools it condemns

and risks falling prey to the practice it exposes;3. that literary and non-literary "texts" circulate inseparably; (particularly true of

online texts) 4. that no discourse, imaginative or archival, gives access to unchanging truths,

nor expresses inalterable human nature;5. [...] that a critical method and a language adequate to describe culture under

capitalism participate in the economy they describe.

— H. Aram Veeser, The New Historicism

these material practices are historically contingent/determined , meaning that they change over time. this much is empiracly recoverable, altho can also be the site of questioning.

liberation theology

1. the choice of the interlocutors of theology, 2. the perception of God, 3. the social analysis of conflicts, 4. the choice of theological tools, and 5. the relationship between theology and praxis

03 – 3.30 ocalam 1 read. (write?)

3.30 – 3.45 image dive

3.45 – 4.00 rework some ocalam , connect dots / write.

musicpiece

new his + 7 types . began to need

. 73  to understand spiritual violences:

. free-

. 92  floating, disaffiliated

HEGELNatural teleology, common in classical philosophy but controversial today,[5] contends that natural entities also have intrinsic purposes, irrespective of human use or opinion. For instance, Aristotle claimed that an acorn's intrinsic telos is to become a fully grown oak tree.[6]

KOJÈVE

In the years preceding the second world war in France, the transmission was effected by meansof oral initiation to a group of personswho in turn took the responsibiliry of insuucting others, and so on.

“oral transmission”, c.a.d. “word of mouth” now also passes thru wrriten media, the online instant or direct messaging, or indeed twitter etc.

M. Kojive is, so far as we know, the first . . . to haveattemptedro constirurethe intellectual and moral menage a trois oI Hegel, Marx and Heidegger which hassince that time beensuch a great success.

[Aime Patri, "Dialecdque du Maitre et de l'Bclave," Le Contrat Social,V, No. a (July-August 196r), 234.1

the human and metaphysicalgrounds

BUILDING HUTS „Bicause he isaseriousman,Kojive hasneversoughtto beorig- inal“,

n-otby adaptinghim to makehim relevant,but by showing that contemporaryconcernsarebestunderstoodin the permanent Iight of

devoted

for Hegel the primary concern is not the knowledge of anything outsidehimself

THE university course at lausanne can serve as corrolorary, support, interruption , focusing of , challenge to, my own line of study which is „sensé“ and determined by the necessity of experience.

For if thought is historical,it is only at the end of history , \that this fact can-beknown; there can only be knowledgeif his- tory et somepoint stops. 

„If concreie historical reality is all that the human mind can know, if thereisno-tg1lgl![lgnt intelligibleworld, then,for thereto be philosophy or-science,realiry must have becomerational.“ - again, the enlightenment and ZIZ on the protestant cleavage . „No transcendent intelligible world“. What does intelligible mean here? I do not feel as if these things have stopped. God doesn’t stop. Can we take that as an axiom? God doesn’t stop happening. 

$

LUKACS

In Marxism the division of society into classes is determined by position within the process of production. In Marxism the division of society into classes is determined by position within the process of production.

The essence of scientific Marxism consists, then, in the realisation that the real motor forces of history are independent of man’s (psychological) consciousness of them.

As Marx says of bourgeois thought: “Man’s reflections on the forms of social life and consequently also his scientific analysis of those forms, take a course directly opposite to that of their actual historical development. He begins post festum with the results of the process of development ready to hand before him. The characters ... have already acquired the stability of natural self-understood forms of social life, before man seeks to decipher not their historical character (for in his eyes they are immutable) but their meaning.” [2]

This is a dogma whose most important spokesmen can be found in the political theory of classical German philosophy and in the economic theory of Adam Smith and Ricardo. Marx opposes to them a critical philosophy, a theory of theory and a consciousness of consciousness. This critical philosophy implies above all historical criticism. It dissolves the rigid, unhistorical, natural appearance of social institutions; it reveals their historical origins and shows therefore that they are subject to history in every -respect including historical decline. Consequently history does not merely unfold within the terrain mapped out by these institutions. It does not resolve itself into the evolution of contents, of men and situations, etc., while the principles of society remain eternally valid. Nor are these institutions the goal to which all history aspires, such that when they are realised history will have fulfilled her mission and will then be at an end. On the contrary, history is precisely the history of these institutions, of the changes they undergo as institutions which bring men together in societies. Such institutions start by controlling economic relations between men and go on to permeate all human relations (and hence also man’s relations with himself and with nature, etc.).

TO BE WITNESSTO BE ACTOR

Capital and with it every form in which the national economy objectives itself is, according to Marx, “not a thing but a social relation between persons mediated through things”. [8]

And just when they [bourgeois historians] imagine that they have discovered the most concrete thing of all: society as a concrete totality, the system of production at a given point in history and the resulting division of society into classes – they are in fact at the furthest remove from it

«Concrete analysis means then: the relation to society as a whole. »

of what to soc as a whole ? of humanity ? of the prol ? soc as a whole including its institutions ? wholehəʊl/adjectiveadjective: whole

1. 1.

all of; entire.

"he spent the whole day walking"

synonyms:

entire, complete, full, total; Moreunabridged, full-length, uncut, uncondensed, unexpurgated, unreduced, undivided "they refused to publish the whole report"

antonyms: partial, incomplete

o used to emphasize a large extent or number.

"disputes on a whole range of issues"

2. 2.

in an unbroken or undamaged state; in one piece.

"owls usually swallow their prey whole"

synonyms: intact, in one piece, sound, unbroken; More

„what men in fact thought, felt and wanted at any moment in history and from any given point in the class structure.“ (= „material“)

1-- Now class consciousness consists in fact of the appropriate and rational reactions ‘imputed’ [zugerechnet] to a particular typical position       in       the    process      of      production   .[11] 2 -- This consciousness is, therefore, neither the sum nor the average of what is thought or felt by the single individuals who make up the class.

“class consciousness” , conscious that is outside the remit of the «psychologically describable and explicable ideas which men form about their situation in life.»  -- the unconscious -- comparison. such a comparaison wd b within remit of the scientific as accepted and expected today by academic institutions

« imputed class consciousness“

class consc is sthing imputed (by the historian ???) to a class ???

the practical significance of these different possible relations between the objective economic totality, the imputed class consciousness and the real, psychological thoughts of men about their lives. We must discover, in short, the practical, historical function of class consciousness.

class consciousness : poetry  ???

For a class to be ripe for hegemony means that its interests and consciousness enable it to organise the whole of society in accordance with those interests.

what  does   it  mean   to   tell   the   same   story  over   and  over   again ?  need   for something muscular, something that can transfix, also transpose, „rip my head off“

Everything hinges on the extent to which they can become conscious of the actions they need to perform in order to obtain and organise power.

Quite apart from problems of culture where such fissures and dissonances are crucial, in all practical matters too the fate of a class depends on its ability to elucidate and solve the problems with which history confronts it.

what   does   the   word   « everywhere »   mean ?   all   encompassing,   altho   not „encompass“ bc there is not necc any particular delimitation whatsoever.  in every place. 

refugié « no terre » no land borders ???

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Cambridge has always had a vibrant literary scene, producing some of the most significant writers ever to have put pen to paper: Christopher Marlowe, John Milton, William Wordsworth, and Lord Byron, to name but a few. Ted Hughes’s poems were first published in the Cambridge University poetry magazine Chequer, and Zadie Smith started writing her highly-acclaimed debut novel, White Teeth, when she was in her final year at King’s College. Happily, this creative tradition is alive and well today. The Mays anthology is now in its 26th year, and Notes magazine will very soon be publishing its 50th edition.

cite (reproduce and interweave text, introduce text in ur text). 

zine (E:E) (thankugod!) shd/cd b visually (aesthetically?in narrow visual sense) inspired from this word document – the heavy textedness of it. the not always equal (columned) text quotes, the unruly visual nature of text quoted from a website etc, in its non.adapted nature, displaced (literally) in the virtual geography and levels. red black blue on white. long rectangal images on the sides. a bare or floating nature that must be tied subtly and probly in “post-prod”. ok so NOT red black blue white. multi-coloured. image for front cover is to be elline’s photo of fesses , if she is happy w that. multi-coloured text as in the basic settings of word: orange green red yellow etc. colour. Different sections of the book not to be determined

(divided) by colour but colour can be the determiner for the “aesthetic” of a single spread, however these somewhat differently asethetikd spreads are to succeed each other , fluid or jauntingly. text as visually perceived : text as visual element, element of a global visual communication : text as image.

huh. shd the main image elements be actual memes? cd b a good thread and seemingly unrelated backdrop, especially if memes are not explicitly mentioned or talked about in text.

-also will need some poems in this sac. am almost starting to worry that current bricolage is too “intellectual” or cleanly theoretical ,, too “dry” or explicit, language too economic as clean, scientific presentation of meaning. what do? just say: putter pomes, L8R, and “profit” now from the small and merciful floodrush of thought that can be taped down/blown up.

cf Benjamin , the only person outside of history is , at moments, the historian? – lukacs : “history is precisely the history of these institutions, of the changes they undergo as institutions which bring men together in societies.”

ZIZEK: ONLY A SUFFERING GOD CAN SAVE US

I: http://www.lacan.com/zizshadowplay.htmlII: http://www.lacan.com/zizmarqueemoon.html

***

1 – hegel The key question about religion today is: can all religious experiences and practices effectively be contained within this dimension of the conjunction of truth and meaning?

a truth so traumatic that it resists being integrated into the universe of meaning.

is „meaning“ to be put in the sense of personalised meaning, i.e. comprehension as utilised by french teachers talking about camus + absurd: the „traditional generators of meaning“ (religion… politic… what others? language etc) have more or less all been weakened or debased, and therfr ppl are in a particularly good position to stare at life without all this „meaning“ , ie to see life as it is, absurd. /?

how can truth b posited w out conjunction of meaning? truth for n by who?

e.g.meaning : the existence of Godtruth : the fact of shoah

#2 : shoah and its meaning - is self reflexive. not just shoah and god but shoah and its meaning in a godfull universe.

In accordance with the Hegelian motto of a redoubled mystery (the mystery God is for us has to be also a mystery for God Himself),

or, at least, contained, not omnipotent, not all-encompassing: he finds himself overwhelmed by the dense inertia of his own creation;

a suffering God:

« Without the concept of a humanly suffering God /.../ all of history remains incomprehensible. »

Why? Because God’s suffering implies that He is involved in history, affected by it, not just a transcendent Master pulling the strings from above: God’s suffering means that human history is not just a theater of shadows, but the place of the real struggle, the struggle in which the Absolute itself is involved and its fate is decided.

Catholicism stands for radical alienation: the entity which mediates between the founding sacred Text and the corpus of believers, the Church, the religious Institution, regains its full autonomy.

love which suspends the Law is necessarily accompanied by the arbitrary cruelty which also suspends the Law.

it is only within this Protestant logic of man’s excremental identity that the true meaning of Incarnation can be formulated. In Orthodoxy, Christ

ultimately loses his exceptional status: his very idealization, elevation to a noble model, reduces him to an ideal image, a figure to be imitated (all men should strive to become God) - imitatio Christi is more an Orthodox than a Catholic formula. In Catholicism, the predominant logic is that of a symbolic exchange: Catholic theologists enjoy dwelling in scholastic juridical arguments about how Christ paid the price for our sins, etc. – no wonder that Luther reacted to the lowest outcome of this logic, the reduction of redemption to something that can be bought from the Church. Protestantism, finally, posits the relationship as real, conceiving Christ as a God who, in his act of Incarnation, freely identified Himself with His own shit, with the excremental real that is man – and it is only at this level that the properly Christian notion of divine love can be apprehended, as the love for the miserable excremental entity called "man."

the idea that GOD acts and is acted thru the universe and its history. so that the schisms of christianity are the legitimate living exegesis and therefore evolution of the LOGOS in its differnet aspects. not that LOGOS can be understood fully by a human mind, but human experience probes different parts of the logos, and this experience occurs across time, as history.

With Christ, the very relationship between the substantial divine content and its representation changes: Christ does not represent this substantial divine content, God, he directly IS God, which is why he no longer has to resemble God, to strive to be perfect and "like God."

„the Greek Gods appear to humans in human form, while the Christian God appears as human TO HIMSELF.“ -zizek base statement/axiom which clears the scope for Gutiérrez’s argument

i.e god participates in history as history – “God’s suffering means that human history is not just a theater of shadows, but the place of the real struggle, the struggle in which the Absolute itself is involved and its fate is decided.” history is the locus of …?

not only history , as being human history, but properly speaking the cosmos.

--- So. 04:01 beg of bourg was good, met ppl from LUZERN , also Thibaut sur Lausanne who Id met au LUFF, he will b applying to ecal in sep and works now as technician at MANUFACTURE. was sweet, sense of a local underground scene. the Luzern mag . and label . w whom thib has collabed on an event. sweet. l8r needed laptop to make it worth. so home. “home”.

„the material presence“

the experience of the internet was to me similar to what Lacan calls "subjective destitution": after hours online, reality itself is experienced as a confused whirlpool of shapes and sounds, so that i am no longer able to formulate my desire.

“It is therefore crucial to note how the Christian modality of "God seeing Himself" has nothing whatsoever to do with the harmonious closed loop of "seeing myself seeing," of an Eye seeing itself and enjoying the sight in this perfect self-mirroring:”

“The crucial problem is: how to think the link between the two "alienations," the one of the modern man from God (who is reduced to an unknowable In-itself, absent from the world subjected to mechanical laws), the other of God from Himself (in Christ, incarnation) – they are THE SAME, although not symmetrically, but as subject and object. In order for (human) subjectivity to emerge out of the substantial personality of the human animal, cutting links with it and positing itself as the I=I dispossessed of all substantial content, as the self-relating negativity of an empty singularity, God himself, the universal Substance, has to "humiliate" himself, to fall into its own creation, to "objectivize" himself, to appear as a singular miserable human individual in all its abjection, i.e., abandoned by God. The distance of man from God is thus the distance of God from Himself:“

The suffering of God and the suffering of human subjectivity deprived of God must be analysed as the recto and verso of the same event. There is a fundamental relationship between divine kenosis and the tendency of modern reason to posit a beyond which remains inaccessible. The Encyclopaedia makes this relation visible by presenting the Death of God at once as the Passion of the Son who ‘dies in the pain of negativity’ and the human feeling that we can know nothing of God. [12][12] Catherine Malabou, The Future of Hegel, New York: Routledge 2005, p. 103.

This double kenosis is what the standard Marxist critique of religion as the self-alienation of humanity misses:

"modern philosophy would not have its own subject if God’s sacrifice had not occurred." (malabou op cit) (z cites masterfully, as a storyteller)

finite human "consciousness only represents God because God re-presents itself; consciousness is only at a distance from God because God distances himself from himself. [14]This is why the standard Marxist philosophy oscillates between the ontology of "dialectical materialism" which reduces human subjectivity to

a particular ontological sphere (no wonder that Georgi Plekhanov, the creator of the term "dialectical materialism," also designated Marxism as "dynamized Spinozism"), and the philosophy of praxis which, from young Georg Lukacs onwards, takes as its starting point and horizon collective subjectivity which posits/mediates every objectivity, and is thus unable to think its genesis from the substantial order, the ontological explosion, "Big Bang," which gives rise to it.

the finite existence of mortal humans is the only site of the Spirit, the site where Spirit achieves its actuality. The crucial mistake to be avoided is therefore to grasp the Hegelian Spirit as a kind of meta-Subject, a Mind, much larger than an individual human mind, aware of itself: once we do this, Hegel has to appear as a ridiculous spiritualist obscurantist, claiming that there is a kind of mega-Spirit controlling our history. Against this cliché about the "Hegelian Spirit," one should emphasize how Hegel is fully aware that "it is in the finite consciousness that the process of knowing spirit’s essence takes place and that the divine self-consciousness thus arises. Out of the foaming ferment of finitude, spirit rises up fragrantly." [16] This holds especially for the Holy Spirit: our awareness, the (self)consciousness of finite humans, is its only actual site, i.e., the Holy Spirit also rises up "out of the foaming ferment of finitude."

« God returns as a Spirit of the community of believers, i.e., HE is the one who passes from being a transcendent substantial Reality to a virtual/ideal entity which exists only as the "presupposition" of acting individuals. »(FAITH)

- « GOD RELINQUISHES HIS POWER »

The standard perception of Hegel as an organicist holist who thinks that really-existing individuals are just "predicates" of some "higher" substantial Whole, epiphenomena of the Spirit as a mega-Subject who effectively runs the show, totally misses this crucial point.

under the pressure of the Enlightenment critique and the advances of sciences, religion humbly retreats into the inner space of authentic feelings.

--

The only solution is, as we have already seen, the very redoubling of alienation, the insight into how my alienation FROM the Absolute overlaps with the Absolute’s self-alienation: I am "in" God in my very distance from him.

2 - kierkegaard

« More specifically, the ethic realm starts with a conscious effort to choose one’s life, with a choice to choose. » (either/or dictionary)

The lectures turned out to be a disappointment for many in Schelling’s audience, including Mikhail Bakunin and Friedrich Engels, and Kierkegaard described it as “unbearable nonsense”.[6]

The title Either/Or is an affirmation of Aristotelian logic , particularly as modified by Johann Gottlieb Fichte [9] and Immanuel Kant . Is the question, “Who am I?" a scientific question or one for the single individual to answer for him or her self?

available :fungable

« In contrast to Sophocles’s Antigone who acts (buries her brother and thus actively assumes her fate), she is unable to act, condemned forever to impassive suffering. »

a necessity it seems to me again and again 4 historicity. theory w.out history where is its grounding ? HUH that opens up a whole can of worms if u want to take this line ; tbh it is not something so articulated, just a vague lump feeling. what i wanted to say about this extract is that i see no reason why action wd b inherently more possible in 400bc athens than in europe2017. are we really to accept our apparant passivity so passively ? the rulebook of a modernity which is really just the coagulation of 1 or 2 neuroses ( ?) cf eliot. ??????????/ ????????

« only she can find peace otherwise provided by symbolizing/sharing one’s pain and sorrow.“ --- symbolizing/sharing one’s pain and sorrow.

sharing oneself – creating oneself in a crossing of boundaries. seems like we also have to enter in to the unbearably specific and arbitrary in order to survive our pain, and that we must assume responsabiltiy for this specific despite its somewhat jiggling, arbitrary dimension. such as e:e for example. a need to enter dedans. efrim – a state of bombardment. prot faith = total faith , as god is banished from the realm of the knowable or even the likely. church = in heart of believer. attitude in rel to poetry?

Christ is not also human, apart from being a god; he is a man precisely insofar as he is god, i.e., the ecce homo IS the highest mark of his divinity.

This is how the Hegelian "reconciliation" works: not as an immediate synthesis or reconciliation of the opposites, but as the redoubling of the gap or antagonism - the two opposed moments are "reconciled" when the gap that separates them is posited as inherent to one of the terms. 

passive link (common feature) 

That is to say, what effectively happens when, in a comedy, all universal features of dignity are mocked and subverted? The negative force that undermines them is that of the individual, of the hero with his attitude of disrespect towards all elevated universal values, and this negativity itself is the only true remaining universal force. And does the same not hold for Christ? All stable-substantial universal features are undermined, relativized, by his scandalous acts, so that the only remaining universality is the one embodied in Him, in his very singularity. The universals undermined by Christ are "abstract" substantial universals (presented in the guise of the Jewish Law), while the "concrete" universality is the very negativity of undermining abstract universals.

No wonder, then, that, in the last years of his intellectual activity, Nietzsche used to sign his texts and letters also as "Christ": the proper comical supplement to Nietzsche’s "God is dead" would have been to make Nietzsche himself add to it: "And, as a matter of fact, I also do not feel too well..."

the Christian comedy of love can only occur against the background of the radical loss of human dignity, of a degradation which, precisely, undermines the tragic experience:

Sandcastles. Buddhism and Global Finance, a documentary by Alexander Oey (2005),

how are we to read this parallel between the Buddhist ontology and the structure of virtual capitalism’s universe?

PRYNNEHow much so much did they not care to say handedup to rate, at a base to confirm no flatten announcetrivials online. Agree fillet weld tournament atwhirling dared inscript, flaw in sand for a trialworsened by braving outcry points, they assembledin total yes answerable to perform. Or you wouldhave a bandage for this no count made up numbersdomestic to probable, well like enough imperfectreckon histrion. Pare back to no less. They willnil refute, will affirm on tabulate, true phantomlistening out for conjunct timing. Under brightsky there’s no choice but simmer elevation set upgrand rabble to beat paints, metalloid pan touches.

combien ? tant . n’ont pas manifesté jusqu’aux règlements how many ? so many mechanic like ducks shouting on period

avec entreprise, rien d’aplati, annoncer nos vies enligne(s) in business, all out, rush life onto its plaque(!)

un vert découpé conjoint au touronguent discs loop + con tourists

avoine ingéré, le temps enregistré avowing in managed tempo register

flaccide soleil pour le procédé , empiré par les hurlements

flushed solace pours leprous , empire spars with laments

cœurs pointus ils se sont assemblés dans le plus hautcurses point us to iles on a donkey’s legs dance the sea

hier une demande : pour forme hearkened to : perforated

or on aura une âge interdite pour ci pour ca sans chiffres aura north dune, interworded porcelain sun+strawberries

des chiffres fabriqués sur les étagères dans lesquels se rangent : domicile, probable. up on the desk, written and built with fermer walls than we have, the enfant probes, burping.

genre assez quoi, selon le gars sur scène: assez imparfait engendered as sea cull, smoothing the garish sash

reconnaissance , dos nu envers la divorce harvested, pulled out, do u cry at new starts ?

épeler c’est trou/tour trou/tour we thin up and lassoo empty presence, still empty is still there

rien méfier , affirmer sur écrit et chiffre

first principles : art is worthwhile and art which takes as its primary material language, that is the sac of sounds and scripts, phonems to morphems to clauses themselves whether pronounced in silence w.in the mind of a reader, (reading being an activity and therefore a social activity, yes thats right an activity is not quite the same as an act but it might be a type of act and therefore, there for , there for us, we act we act for us. are are there for us. are act. and so is acted thats what we call ,thats one of the things that some people call « social », ))) – or, whether spoken and perhaps even heard thru the articulation of sounds via mouth tongue neck all the suitable organs required for such an event to take place , to take place, avoir lieu, dont these two terms suggest a kind of seizing ? an insurrection , a capturing. why collectivity ? we rob the bank. u dont rob a bank by urself.

the mobius strip of the body traces its

and the speaking, reading and hearing of them

and a disorder is in fact an assemblage.

nebulous clouds of words, odd shaped , spilling across the page .

the de facto power was in the hands of foreign minister Béla Kun, who maintained direct contact with Lenin via radiotelegraph.

« combination » (city lights)

LIBERATION THEOLOGY

GERALD WEST

The Bible and the poor: a new way of doing theology (CC)

…« Elaborating on this statement, Per Frostin defines the challenge posed by theologies of liberation with reference to five interrelated emphases: the choice of the interlocutors of theology, the perception of God, the social analysis of conflicts, the choice of theological tools, and the relationship between theology and praxis. »

The theologies from Europe and North America are dominant today in our churches and

represent one form of cultural domination. They must be understood to have arisen out of situations related to those countries, and therefore must not be uncritically adopted without our raising the question of their relevance in the context of our countries. Indeed, we must, in order to be faithful to the gospel and to our peoples, reflect on the realities of our own situations and interpret the word of God in relation to these realities. We reject as irrelevant an academic type of theology that is divorced from action. We are prepared for a radical break in epistemology which makes commitment the first act of theology and engages in critical reflection on the praxis of the reality of the Third World.4

$

The theologies from Europe and North America are dominant today in our churches and represent one form of cultural domination.

They must be understood to have arisen out of situations related to those countries, and therefore must not be uncritically adopted without our raising the question of their relevance in the context of our countries.

theologies = poetics Europe and north America = pre-internet age

***The poetics of a pre-Internet Age is dominant today in our minds to a point where a literature of the 21st century cannot be easily conceived. We take for natural, or evident, that which we can no longer understand. This natural-not-ours must be seized as twofold: firstly, as being issue from the historical epochs that have been successively governed by the medium of print*; secondly, as being a form of domination over the present moment**. The conception of what can be grouped under the title of literature that has evolved out of said historical contexts must not be uncritically adopted without our raising the question of its relevance in the context of our own precise historical moment.

Indeed, we must – in order to remain sincere to the demands that life sets off in us – reflect on the realities of our own situations, understanding History through the lens of our own epoch. We reject as irrelevant all literatures, all poetries that are not formed through an intimate sense of the poet’s duty to throw light on the particular, unique conditions of our current historical epoch.

We are prepared for a radical break in the practice and conception of what can be grouped under the title of “literature”, a break that makes historical consciousness literature’s first priority, that incites us to engage in a critical reflection on the praxis of the reality of the

Internet Age.

(cannot b easily conceived from a certain position? katie says, doesn’t conceive any break. does the break encompass in some way the position of “the white male”? she dsnt at least conceive a break in PRODUCTION. as practicioners. quantifiable social quantities of blogs self published etc becomes sthing that isn’t an “alternative”.

I just don’t know why

x

I suppose I mean

what r ur thoughts on women directors.

on the most part, im not overly convinced.

BRET EASTON ELLIS

(respond) illuminate/ make explicit(don’t like prophet w illum, and don’t like idea of movement from inside to outside w explicit)

the first act of theology and engages in critical reflection on the praxis of the reality of the Third World.

Indeed, we must, in order to be faithful to the gospel and to our peoples, reflect on the realities of our own situations and interpret the word of God in relation to these realities. We reject as irrelevant an academic type of theology that is divorced from action. We are prepared for a radical break in epistemology which makes commitment the first act of theology and engages in critical reflection on the praxis of the reality of the Third World.4

Indeed, we must, in order to remain sincere both in our art and in our lives, reflect on the

realities of our own situations, understanding History through the lens of our own epoch. We reject as irrelevant both the academic and the sensational types of poetry that are divorced from the present and its real singularity as a determining environment. We are prepared for a radical break in literature which makes commitment the first act of poetry and engages in critical reflection on the praxis of the reality of the Internet Age.

*, epochs during which not only all intellectual development, from Luther to Beckett (the Séminaire of Lacan representing, in this respect, an important rupture) occurred via the print

**an iron ring that seals the lips of our present situation, rendering us impuissant to assume our properly historical characterics

an etroit restriction of its expressive capacities in language, that is to say, our ability to reck some essential transformation of our lives

uncritically adopted either as typical, as natural, or as necessary

from Luther to Beckett, governed by the medium of print

The different XXX that contributed to the erection of this pre-internet poetics

must be understood, insofar as they can be addressed directly at all, as a form of domination over the present moment

The different cultures and epochs, all, in the west, governed by the medium of print, that gave rise to what we will call this “poetics” must be understood, insofar as they can be addressed directly at all, as a form of domination over the present moment. This poetics must be understood to have arisen out of situations related to those times, , and therefore must not be uncritically adopted without our raising the question of their/its relevance in the context of our current age.

Indeed, we must, in order to remain sincere both in our art and in our lives, reflect on the

realities of our own situations, understanding History through the lens of our own epoch. We reject as irrelevant both the academic and the sensational types of poetry that are divorced from the present and its real singularity as a determining environment. We are prepared for a radical break in literature which makes commitment the first act of poetry and engages in critical reflection on the praxis of the reality of the Internet Age.

TO REMAIN UN-ASSIMILATED

theology:poetrywest:pre-digital ?third world:internet-churches : ???? journals , e?? online heads/minds

« epistemological issues »

=

« questions related to the origin, structure, methods, and validity of knowledge, »

“bread and circus“

In other words, they do not understand their own contribution as a mere reform within an existing framework but as a challenge to a basic consensus.

the experience of oppression and of the struggle for liberation are fundamental

the role of experience as the starting point

“the Gospel and the experiences of men and women“ – GUTIERREZ

seems particularly uncatholic if we cf. zizek …

“MUST THEY RUN THEIR MOUTHS LIKE THAT”

words they speak of us.

BLM – KURDISTAN black community : kurdish community : xtian community

BLM:YPG

1. E:E2. Community Living 3. ??

The Measure of All Minds (PHILO DE L’ESPRIT)

Evaluating Natural and Artificial Intelligence

BLURB : « EXTENDED NATURE »

« Many biologists view our current time as a period of massive extinction. With the exception of some global catastrophes, this century will wash away more species than any other in history: millions, if not billions, of species.

The rate of this Anthropocene extinction is around 100 times the natural rate. Not yet tantamount in magnitude and diversity, but accelerating at a far greater rate, there is an opposite explosion of new creatures.

This massive explosion is about a different kind of breed. We call them computers, and they are all around us. They are constantly equipped with new types of communication and organisation, new bodies and interfaces and apparently whimsical ways of hybridisation. We have seen the rise of dustbots, digital pets, video game bots, robot swarms, online assistants, roboroaches, machine-animal herds, chatbots, machine translators, animats, algorithmic artists, crowdsourcing platforms and driverless cars. »

saturation is available for stream on the brockhampton app that came out today.[independence]

(1) 060808d-06.23-06.50

01 (0.4)

02 Phưà: qaa tàà nơơ lêêq sd- sii ct.famil dem.dist prt take C- colour It was them who got a C- colour (CD set).

. 03  (1.0)

. 04  Phưà: sdii siiCD colour A colour CD set.

. 05  (1.0)

. 06  Phưà: teeq kooq prak hanq teeq dêêh lêêq 1sg have money 3sg 1sg neg take

07

08

09 Sùàj:

10

. 11  Phưà:

. 12  Phưà:

13 NT:

14

6

(If) I had money I (would) not take

qaa sdii (.) khaaw dam naaqhes CD white black dem.ext um a black and white CD set.

(2.7)

khaaw dam ci qalêêngqwhite black p r e d look(With) a black and white (CD set, one can) see

môôc lùùngq haar lùùngq= one story two story one or two stories (only).

=hak longq haj paj- but clf nice cop But the ones that are nice are-

longq [tak ] paj haj clf correct cop nice The ones that are ‘correct’ are nice.

[naaj] mez Aunty

((0.7; Mnee turns gaze to Phiiw; Phiiw does not gaze to Nùàntaa))

Downloaded from https://www.cambridge.org/core. University of Lausanne, on 14 Feb 2018 at 08:48:43, subject to the Cambridge Core terms of use, available at https://www.cambridge.org/core/terms. https://doi.org/10.1017/9781139025928.002

15 NT:

16

. 17  NT:

. 18  Sùàj:

19

20 NT:

21 Phưà:

22

23

24 Phưà:

25

piin sulaaq laa give leaf prt Please pass some leaf.

((1.0; Mnee keeps gaze on Phiiw; Phiiw does not gaze to Nùàntaa))

naaj= ((‘insistent’ prosody)) mezAunty!

=pii qaa like hes Like um-

(0.5)((Phiiw and Phưà both turn their gaze to Nùàntaa))

piin sulaaq give leaf Pass some leaf.

sulaaq quu kuloong lêêh, leaf loc inside dem.up The leaf is inside up there,

sulaaq, quu khraa seehleaf loc store dem.across the leaf, in the storeroom.

(0.7)

môôc cariit hanq one backpack 3 s g (There’s) a (whole) backpack.

(5.0)((Nùàntaa walks inside in the direction of the storeroom))

“text as visually perceived : text as visual element, element of a global visual communication : text as image.”

this as stream for the zine --- take a single word, at least 3 times, and use this mode of colon repetition. exactly what vaillant says: perhaps the correct way to tell an historical event / moment / (process?) is to tell it fully from one position, then again from another, then again from another point of view, again and again in “total” repetition.

„choice of the interlocutors „

„chapter title“ ?? – as , page heading, as theme for a chunk probly spread or mult of writing, as „issue“ to be recocked in my propre mots, personal=clean? appropriated (taken ?) = dirty ? non taken = internal = whole ?

how does our choice of audience affect the work that we do do, can do, and, of equal importance, ultimately, feel ourselves of doing ? what does it mean to « choose » something as sought after as an audience ? what is an audience and what does it do ? audience audio, audition, listening. an audience listens, or hears at any rate. it is a receptive material , that absorbs our / an individual’s output. when we talk about choosing our friends we are talking about choosing an immediate audience. for in our personal encounters, the ones which we squeeze our days into, or the ones that seem to stretch across them, the people whom we address with speech more often than not reply to us in kind, via speech ; the people who listen to us speak , our daily audience, become, in the instance of our friends, in their own turn speaker, reversing the direction of exchange, as we become in turn the listener, as we become their audience.

not only this, we can also, together with our friends, become the singular audience to a group performance of conversation. in the quick exchange of words, of sentences sometimes incomplete, interrupted, of speaking across and over, a pair or group of people can merge into a single speaking circuit, without taking turns at playing distinct roles of « speaker » or « listener ». the borders of audience and producer are blurred ; all members of the group may participate in a collobarative speech production, created across the lines of exchange and transfer of speech and speaking role, whilst all members of the group, psychological aspects mis à part, are censé constitutué the audience of this speech exchange, this conversation. of course, it depends on the situation. but we can see nonetheless that in conversation, the roles of producer and of audience are not only exchanged tour à tour, but become subsets into which the members of a group meld indistinctly at times.

choosing an audience, choosing one’s friends, choosing the people we talk to, and thereby with whom we engage in conversation, the tour à tour reversals of « having » an audience and of « being » an audience.

people say that we can choose our friends. it is even a concern of principal importance in the creation of a life in societies in which tradition does not supply people with a wholly pre-determined , stable social entourage (i.e. in societies that we call « tribal »). the formation by the subject / a person of its / their own social network is of primary importance today. this means that a person will play an active role in forming, selecting, and putting work into « winning over », in certain cases, a particular social sliptsream, knitted together with people that we value in a certain way and for certain reasons that ultimately meaning something to us as a subject, as an opaque experiencing  ‘me’.

to whom can we address ourselves ? to whom should we address ourselves ? must ? ???

”as artists”, what does it mean to choose our interlocuters ? and as such, our audience ? « PUBLIC » (vaillant) .. vs. that which within / between a community? what is the modality of publishing this project ? the modality of putting it online as a pdf available for download ?

community:network

i.e. in the mode of the piece that bobo and i saw @trandmediale in the main exhibition hub, one oft he boxe: „contra-internet“ where internet:capitalism.

for E:E , copy the contra-internet example, taking a text or multiple text excerpts (ex-,, = taken from) mentioning « network » and replacing them w the word community ???????????

texts – lacan, social sciences, management.

it is rare we imagine that the subject will have a complete

this kind of

online lumpen-proletariatthe loss of statu

TRANS IDENITITY…as an “epistemological break” – as theology of liberation ’76 proclaimed for itself

- as , at any rate a break of some sorts, and w out being vulgar , one of the main issues of the moment .

as position, as stance, as implications. less as experience?(???) not for me to speak and what material? go dig a lil from self but blabla. //

“when even the algorithm wants to indict u” : “recommended”. cf lobster film? based on algorithm xyz happens? “sci fi” short story. (mode – defence against clicking on those videos is the above sentence… “over” analysis as self protection) . à terre.

COLES ESSAY

jules Michelet , 1861

why poetry then? in the light of chapter 2 and etc, ,, why poetry? for wilderson

poetry’s relation to naturelament

what do u claim therefore when u claim this? surely poetry is just as racist or as problematic an institution as mcdonalds. an equivocation: everything is the same.

Kenneth goldsmith – Flaubert

hugh kenner (Flaubert – Flaubert wanted he artist lonely as god to be outside his work, imposible because words are spoken by someone):

refined out of existence – goldsmith hasn’t even gone in. “he never happens as an artist”. why be an artist when u can pare ur fingernails.

cage –

Warhol, empire state film –

self publicising, who gives a shit? only cage does.

..wilderson – incognegro (4 poems)

the hyphen hangs with you. The suggestion is that whatever is taken as the golden spike, it should reflect the so-called "Great Acceleration" when human impacts on the planet suddenly intensified and became global in extent.

This occurs after WWII and is seen for example in the explosion in plastics production.

This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This

Par le chant et la danse, l’homme manifeste son appartenance à une communauté supérieure

1LA CONTAMINATIONGUILT BY ASSOCIATION

shit=”we love coffee”river=”visual expression”

shit = poetry of faber and faberriver = poetry I want to create (poetic means of creation)

What happens once someone shits in the river? The tyranny of the image,

This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This occurs after WWII This

or as some might say, the spectacle, is such as to impeach anyone who may wish to express themself within the field of communication that is governed by the spectacle’s regime. 

the problem of capitalism, tout est produit, everything is product. what is the redeeming quality of class consciousness?

ainsi - why is to say, express themself tout court : the only language we speak is the language of the oppressor. or is it? OR IS IT ? this is one of the important questions with which the combat currently occurring in Efrin confronts us. 

TO REMAIN UN-ASSIMILATEDto drink the water? 

2

“bread and circus”: nietzchethe operations of the human soul

“You are here to kneel/where prayer has been valid,” this model of the relationship between one historical moment and those which have preceded it is at once to be in certain respects, cherised, and, globally, completely reversed. what is the present’s promise tot he past?

elementa in latin hast wo meanings ; earth wind fire and water, and the letters oft he alphabet

a mind which files experience as image

We can take as emblematic of a certain timidity the opening lines of a recently published article, written by by a friend of mine who studies English Literature at one of the oldest and most prestigious Universities in the United Kingdom, and, arguably, the world. It seems to us that, if we are to take the matter of literature seriously, it is necessary to show how and why the position that our author takes – in relation to literature, its history, and our role within this continuing history – is, as a position, deeply dangerous. The following critique is directed towards that position, bearing, we hope, no signs of antagonism against the author whom we cite.

The aforementioned university is posed as an anchor to which is attached a stream of history that begins with Marlowe and continues up to the activities of 2 current literary publications, one a yearly anthology, the other a bi-fortnightly journal, both of which are edited by students, the latter being open to general submissions, the former being restricted to submissions from students. The article opens with the assertion that the university has « always had a vibrant literary scene » ; the implication* is

an underlying total continuity that wd render qualitatively equivalent the literary production of the 16th, 20th, and current centuries. « Always » : the unique historical conditions in reaction to which the works of current university students, Wordsworth, and Zadie Smith were forged are dissolved in the atemporal solvent of « a vibrant literary scene ». Things are as they always have been : Wordsworth wrote, Zadie Smith wrote, we write: literature was and is and will be. Sameness is trumpeted as a triumph; for the passage that concerns us here, the main message is contained in the following citation : refering to the relation that the current historical moment entertains with those that have preceded it, refering to the present’s allegiance to the past, our author notes that « happily, this creative tradition is alive and well today“: i.e. DONT WORRY.

***

Now, while there is a fundamental truth to the sense of coherence and continuity that any history inspires in us

, including that of literature, we believe that this coherence, this continuity, can only be discerned thru the exacting analysis of the differences between

* (implication which is made explicit by the author in the sentences of theirs that follow this assertion)

works of milton, wordsworth, hughes, zadie smith, and current student writers,

the frontier

« Happily, this creative tradition is alive and well today. »

We posit that in order to understand the factor and importance of hi

between the historical processes of literature that have occured

Cambridge has always had a vibrant literary scene, producing some of the most significant writers ever to have put pen to paper: Christopher Marlowe, John Milton, William Wordsworth, and Lord Byron, to name but a few. Ted Hughes’s poems were first published in the Cambridge University poetry magazine Chequer, and Zadie Smith started writing her highly-acclaimed debut novel, White Teeth, when she was in her final year at King’s College.

Happily, this creative tradition is alive and well today.

The Mays anthology is now in its 26th year, and Notes magazine will very soon be publishing its 50th edition.

there exists a certain type of serious writing that involves a constant recognition of ur limitations and ur possibilites - as