Driftwork

29/01/11

#noology , ideology (1)

Filed under: philosophy, event, difference, text, Deleuze, the political, spectacle — sdv @ 12:05:37 pm

…there is thus an image of thought spanning all thought, which is the special object of a #noology, and which is like the State-form developed in thought. And this image has two heads corrosponding to the two poles of soveriegnty: the imperium of true thing (le penser-vrai) operating by magical capture, seizure or binding, constituting the efficacity of a foundation (fondation) (mythos); a republic of free spirits proceeding by pact or contract, constituting a legislative and juridical organization, carrying the sanction of a ground (fondement) (logos)…. #Deleuze and #Guattari (#Massumi Translation)

Particularly nice because it is not located solely within the indo-european but also extends out into the other structures. Hence what is described functions as well for China and the contemporary dreams of the Islamists… #Noology #Ideology

20/01/11

Spectacle Notes (3)

Filed under: event, difference, text, the political, spectacle — sdv @ 10:35:09 am

The reduction of man to a bare life is today such a fait accompli that it is now the basis of identity that the state recognizes in its citizins. As the deportees to Auschwitz no longer had a name or a nationality and were by then only the numbers tattooed on their arms, so the contemporary citizens, lost in an anonymous mass and reduced to the level of potential criminals, are defined by nothing other than their biometric data, and ultimately – by means of a sort of ancient fate, which has become all the more opaque and incomprehensible – their DNA…. Like every apparatus biometric identification captures a more or less unconfessed desire for happiness. In this case we are dealing with the will to be freed from the weight of the person, from the moral as much as the juridical responsibility that it carries along with it. The person is also the bearer of guilt, so the ethics implied is necessarily ascetic, since it is founded on a separation (of the individual from the mask, of the ethical person from the juridical person). It is against this separation that the new identity without the person asserts the illusion not of a unity, but of an infinite multiplication of masks. At the moment when individuals are nailed down to a purely biological and asocial identity, they are also promised the ability to assume all of the masks and all the second and third lives possible on the Internet, none of which ever really belong to them. To this one can add the fleeting and almost insolent pleasure of being recognized by a machine, without the burden of the emotional implications that are inseperable from recognition by another human being. The more the citizens of the metropolis have lost intimacy with one another, the more they have become incapable of looking each other in the eye, the more consoling the virtual intimacy with the apparatus becomes…. The more they have lost all identity and all real belonging, the more gratifying it has become for them to be recognized by the Great Machine in its infinite and minute variants: from the turnstile of a subway entrance to an ATM machine, from the video camera that benevolently observes them while they enter a bank to the apparatus that opens the garage door for them, all the way to the future obligatory identity card that will recognize them in any time and any place for what they inexorably are. I am the machine that recognizes me or at least sees me; I am alive if the machine, which knows neither sleep nor wakefulness, but is eternally alert, guarantees that I am alive; I am not forgotten if the great memory has recorded my numerical or digital data.

#Agamben (translation modified)

19/01/11

Spectacle notes (2)

Filed under: philosophy, event, difference, text, the political, spectacle — sdv @ 11:53:37 am

What the spectacle argues, with its choir-boy-like voice, is that if all the cities and all the languages of Europe now survive only as phantasms, then only those who understood these most intimate and most familiar deeds, only those who recite and record the discarnate words and stones, will perhaps one day be able to reopen the breach in which history – in which life – suddenly fulfills its promise…

#Agamben (translation amended)

08/01/11

spectacle notes (1)

Filed under: animal — sdv @ 11:58:41 am

#Deleuze’s concern in Difference and Repetition (D&R) is with the idea that philosophy can represent stable identities and with the idea of the representation of concepts. D&R sets out the arguments that proposes the difference between (opposes) ‘difference’ to ‘representation in a general’, on the grounds that representation is the logic of mediating identities as statis entities. In a sense then the text is as deeply concerned with establishing a concept of representation as with difference. What is intended to take place is the inversion of the heirarchy between identity and difference, to establish difference as the ground on which identity stands, to understand difference as the unstable ground behind everything rather than as the difference between indentities… “The work of art leaves the domain of representation in order to become ‘experience’, transcendental empiricism…"(1968) And it is this which returns us to the question of the #spectacle in 2011 because now we know that no work of art can leave the domain of representation. Indeed it looks increasingly doubtful that the concept of art production has any particular difference from non-art production in the 21st century. Or to put it another war can we think of difference without understanding representation is the domain of the spectacle ?

07/01/11

Terrorism Visable and Invisible

Filed under: culture, philosophy, event, the political, spectacle — sdv @ 12:43:01 pm

The state always reserves the concept of terrorism for the acts of indiscriminate violence carried out by social and political activists that is not supported and enabled by some state organization or other. This takes advantage of the fact that this terrorism does not want to be purely hidden, for on the contrary it wants society to acknowledge its existence in the spectacle. Equally then true terror, which is always in the category of ’state terrorism’ will always try and remain sufficiently hidden so that its terribleness can be ignored, unnoticed even..

01/01/11

2010 a list

Filed under: philosophy, event, difference, fiction — sdv @ 07:44:30 pm

After much thinking….here is sample list of a years work

Diary of an Escape Antonio Negri - 1985(2010/polity)
Imperialism: The highest Stage of capitalism - V.I.Lenin 1916(2010/Penguin)
Cosmopolitics 1 - Isabelle Stengers (2010/Minnesota)
The Fear of Barbarians - T.Todorov 2008(2010/Polity)
The Signature of All Things - Giorgio Agamben 2008(2009/Zone Books)
The Incredible Need to Believe - Julia Kristeva 2006(2009/Columbia)
Rescuing Justice and Equality - G.A.Cohen (2008/Harvard)
The Cybernetic Brain - Andrew Pickering (2010/Chicago)
Logic of Worlds - Badiou (2009/Continuum)
The sublime terror and human difference - Christine Battersby
delete - Viktor-Mayer-Schonberger (2009/Princton)
Dispatches form the Dark Side - Gareth Pierce (2010/Verso)

The Ranciere’s are obviously missing, the two or three Debord’s, some Mattelart and various books on Islamism and a couple of things by and on Marx…

Others…
A Sentimental Journey - Viktor Shklovsky 1923(1970/Cornell)
Night of the Golden Butterfly - Tariq Ali (Verso 2010)
Your Face Tomorrow - Javier Marias
Sunflower - Gyula Krudy
White Masks - Elias Khoury
Microtexts - Walser
The Notebook - Jose Saramago 2010/Verso
The Technician - Neil Asher 2010
Quantum Thief - Hannu Rajaniemi
Short Stories of Jane Bowles
Primeval and other times - Olga Tokarczuk… (2010/Twisted Spoon)
Walter Benjamin and Bertolt Brecht - Erdmunt Wizisla (2009/Libris)

Not much cinema this year… to be honest there isn’t that much that I really liked. And most of the texts on Deleuze don’t really seem worth mentioning. What else ? Some of the books that others liked I found deeply suspicious and tedious.

That’ll do I guess.

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