Tag CloudAchilles Affect Affects affectuum imitatio Antigone a thousand plateaus Augustine Autopoiesis Badiou Being Campanella capitalism Causation Cause Christiaan Huygens Davidson Death Deleuze Descartes Epistemology Ethics Freud Graham Harman Guattari Harman Hegel Heidegger Huygens Idea Imagination Immanence Information Johannes Hudde Kant Lacan Language Game Larval Subjects lathe Latour Lenses lens grinding Letter 39 Letter 40 Levi Bryant Massumi Metaphor Metaphysics microscope Negation Nietzsche object Object-Oriented Philosophy Ontology OOP Optics panpsychism Parables of the Virtual Philosophical Investigations Philosophy Plato Plotinus Poetry power Rorty Sophocles Spinoza Subject Substance Telescope Triangulation Truth Van Leeuwenhoek Vico Wim Klever Wittgenstein
2001: a space odyssey Achilles Alan Gabbey Antigone Antonio Negri Arne Naess Art Criticism Augustine Avatar Badiou biosemiotics Bousquet Brian Massumi Caliban Campanella Chalmers Christiaan Huygens Colerus Conjoined Semiosis Critical Theory cybernetics Dante David Graeber David Skrbina Davidson Deleuze Della Rocca Derrida Descartes Duns Scotus Epistemology Ethics Euripedes Exowelt Felix Guattari Foucault Graham Harman Greek Tragedy Guattari Heidegger Helvetica Hevelius Hockney-Falco Thesis Hume Huygens Information John Donne Kepler Kubrick L'occhiale all'occhio Latour Leibniz Letter 39 Letter to Peter Balling Literary Theory Martha Nussbaum Marx Metaphor Micrographia Milton Morality Nicola Masciandaro Nietzsche Optica Promota Ovid Painting panpsychism Parables of the Virtual Patricia Collins Philosophy Philosophy of Mind Photosynth Plato Plotinus Politics Rhetoric Rilke Robert Hooke Rorty Sappho Simulated Annealing Skepticism Slavoj Zizek Sloterdijk Specilla circularia Spinoza Spinoza's Foci St. Paul The Buttle Principle Three Varieties of Knowledge Tommaso Campanella Uncategorized Van Leeuwenhoek Vico Walter Benjamin William of Auvergne Wittgenstein Zizek zombies Zuggtmoy
|Day One of Bullshit!… on Cookery, Cuisine and the Truth…|
|Dana on Conjoined Semiosis: A “N…|
|Kevin von Duuglas-It… on Conjoined Semiosis: A “N…|
|Dana on Conjoined Semiosis: A “N…|
|Prof. Brian J Ford on The 1661 Technique of “G…|
|Charles M. Saunders on As Lensmaker: A Quick Ove…|
|Kevin von Duuglas-It… on Spinoza Doubt? The Sephardim,…|
|George W. Singleton… on Spinoza Doubt? The Sephardim,…|
|Dean on The Objective truth of Ro…|
|Billy McMurtrie on A Book that Explodes All Books…|
- Mitochondrial Vertigo: The New Blog
- Going Dark
- The Becoming-woman of Machine in Avatar
- The Difference Between a Description and an Explanation: Deficits in Latour
- Peking Opera and the Aesthetic Freedoms of Avatar
- Transcendence or Immanence: Cake-and-eat-it-too-ism
- From Affect to Mutuality, Openness to Rational Co-expression: Massumi to Spinoza
- Is the Medium the Message? Avatar’s Avatar
- Massumi’s Cognitive Doubling, Spinoza’s Numerical Affectivity
- Two Vectors of Avatar’s Cinematic Achievement: Affect and Space Interface
- Accursed Share
- An und für sich
- Anodyne Lite
- Click Opera
- Critical Animal
- Dead Voles
- Ecology Without Nature
- Eliminative Culinarism
- Fido the Yak
- In the Middle
- Loxogonospherical Moods
- Lumpen Orientalism
- Metastable Equilibrium
- Methods of Projection
- Naught Thought
- Necessarily Eternal
- Perverse Egalitarianism
- Pinocchio Theory
- Pirates and Revolutionaries
- Quiet Sun
- Shaviro's Workblog
- Slawkenbergius’s Tales
- Speculative Heresy
- spinoza research network
- Splintering Bone Ashes
- The Whim
- Utopian Realism
- Varieties of Unreligious Experience
- Velvet Howler
- Violent Signs
- Working Notes
Spinoza Primary Sources
- Ethics, Emendation, Tractatus and Letters, in Latin
- F. van den Enden website
- Hyperlinked Ethics, Emmendation, Tractatus and Letters
- Nicholas De Cusa’s “De Visione Dei”, English Translation
- Selected Letters, Elwes Translation
- Spinoza’s Complete Works, Shirley Translation
- Spinoza’s Works in Latin
- The Life of Spinoza, by Johannes Colerus (1705)
- April 2010 (1)
- January 2010 (2)
- December 2009 (26)
- November 2009 (21)
- October 2009 (21)
- September 2009 (15)
- August 2009 (8)
- July 2009 (18)
- June 2009 (23)
- May 2009 (21)
- April 2009 (20)
- March 2009 (26)
- February 2009 (24)
- January 2009 (28)
- December 2008 (16)
- November 2008 (17)
- October 2008 (12)
- September 2008 (23)
- August 2008 (26)
- July 2008 (40)
- June 2008 (40)
- May 2008 (54)
Ode to Man
Tho’ many are the terrors, not one more terrible than man goes. This one beyond the grizzled sea in winter storming to the south He crosses, all-engulfed, cutting through, up from under swells. & of the gods She the Eldest, Earth un-withering, un-toiling, is worn down, As the Twisting Plough’s year into Twisting Plough’s year, Through the breeding of horse, he turns. & the lighthearted race of birds all-snaring he drives them & savage beasts, their clan, & of the sea, marine in kind With tightly-wound meshes spun from all-seeing is Man. Yet too, he masters by means of pastoral beast, mountain-trodding, The unruly-maned horse holding fast, ‘round the neck yoked, & the mountain’s ceaseless bull. & the voice & wind-fast thought & the passion for civic ways He has taught, so from crag’s poor court from under the ether’s hard-tossed arrows To flee, this all-crossing one. Blocked, he comes upon nothing so fated. From Hades alone escape he’ll not bring. Tho’ from sickness impossible Flight he has pondered. A skilled one, devising of arts beyond hope, Holding at times an evil, But then to the noble he crawls, honoring the laws of the Earth, & Of gods the oath so just, high-citied. Citiless is the one who with the un-beautiful dwells, boldly in grace. Never for me a hearth-mate may he have been, never equal in mind He who offers this.
Ode to Man
A BwO is made in such a way that it can be occupied, populated only by intensities. Only intensities pass and circulate. Still, the BwO is not a scene, a place, or even a support upon which something comes to pass. It has nothing to do with phantasy, there is nothing to interpret. The BwO causes intensities to pass; it produces and distributes them in a spatium that is itself intensive, lacking extension. It is not space, nor is it in space; it is matter that occupies space to a given degree—to the degree corresponding to the intensities produced. It is nonstratified, unformed, intense matter, the matrix of intensity, intensity = 0; but there is nothing negative about that zero, there are no negative or opposite intensities. Matter equals energy. Production of the real as an intensive magnitude starting at zero. That is why we treat the BwO as the full egg before the extension of the organism and the organization of the organs, before the formation of the strata; as the intense egg defined by axes and vectors, gradients and thresholds, by dynamic tendencies involving energy transformation and kinematic movements involving group displacement, by migrations: all independent of accessory forms because the organs appear and function here only as pure intensities. The organ changes when it crosses a threshold, when it changes gradient. "No organ is constant as regards either function or position, . . . sex organs sprout anywhere,... rectums open, defecate and close, . . . the entire organism changes color and consistency in split-second adjustments." The tantric egg. After all, is not Spinoza's Ethics the great book of the BwO?
Ode to Man
But human power is extremely limited, and is infinitely surpassed by the power of external causes; we have not, therefore, an absolute power of shaping to our use those things which are without us. Nevertheless, we shall bear with an equal mind all that happens to us in contravention to the claims of our own advantage, so long as we are conscious, that we have done our duty, and that the power which we possess is not sufficient to enable us to protect ourselves completely; remembering that we are a part of universal nature, and that we follow her order. If we have a clear and distinct understanding of this, that part of our nature which is defined by intelligence, in other words the better part of ourselves, will assuredly acquiesce in what befalls us, and in such acquiescence will endeavour to persist. For, in so far as we are intelligent beings, we cannot desire anything save that which is necessary, nor yield absolute acquiescence to anything, save to that which is true: wherefore, in so far as we have a right understanding of these things, the endeavour of the better part of ourselves is in harmony with the order of nature as a whole.
LOL… Yes, I like how even the kind gesture of the hot dog man is somehow a reification of the System… really sort of paranoiac…
Anybody who lives in NYC (esp Brooklyn) for any length of time certainly knows the type. It’s ironically always the ones who profit the most from the “System” who are looking for this radical break from it–they usually have the most unattainably “morals” regarding what’s ok to do and what isn’t to get ahead within it, too. Of course, they’ve never had to actually be in a position to make any of these tough moral decisions. And most of them seem to go about their everyday lives more or less exactly like the rest of us.
Really, their affects are all they got to set them apart, if you look at it this way…
Yes, I see the Brooklyn, as well as the East Villiage type clearly. But I also see the entire dysphoric ethic, the pleasures of unhappiness that seems to qualify much of the revolutionary talk in academic quarters.
I think we’ve talked about this briefly before: the death drive is still a proper *drive*, even for Freud. When libido inverts, it’s still libido, just rerouted.
It feels good to feel bad, etc.
Yup, it’s all pretty silly.
I wonder if “the pleasures of unhappiness” here are a defense mechanism, since we’re invoking Freud. In two senses. On the one hand, for these ludicrous intellectuals they redirect the blocked energy of actually feeling bad about things one doesn’t have the power to change (a classic masochistic syndrome). On the other, for those intellectuals’ critics they provide an easy vantage for mockery without requiring any empathetic investment (a classic schadenfreude syndrome), and perhaps a second-order diversion from their own powerlessness.
Or, for the critic of the critic of these intellectuals an even easier, even less attached empathic investment, giving them the sense that they stand above all in the fray, something of the order of a “God”…oops, I mean “Historian”…
Funny how the diagnostic logic composes a sword whose edges cut in so many directions you can’t even hold it.
I’m not really interested in diagnosising the Revolutionary Spirit, as locating its effects. Asking the simple questions, Who is it for? What does it Accomplish? What are its truer Goals? I neglect of course the paranoic thesis that the reason why Revolutionary Spirit has been so foiled in producing a radical break is that “the System” has in dominance anticipated its ever move and like an octopus wrestled it with every hand.
For sure, good point.
I think the answers to all of your questions are likely to be plural; ‘the system’ seems to me not so much a coherent malevolent demiurge as a sort of schopenhauerian Will, each tentacle of the octopus lashing out its “I Want” in its own pattern and rhythm. Or to be fanciful a different way the whole thing’s a hodgepodge of this and that loosely assembled within some pretty minimal boundary conditions. Contesting it is not so much like fighting an 800 pound gorilla as punching a net-bag full of scraps of bubble wrap.
Agreed. I’ve tried to argue this before but it is impossible to highlight to people how silly the revolutionary academic really is but only if that person happens to be such an academic. Thanks for the video link.
Yes. Academic revolutionary spirit makes me feel like I am talking to a fan of the Matrix about the Matrix.
Carl: “Contesting it is not so much like fighting an 800 pound gorilla as punching a net-bag full of scraps of bubble wrap.”
Kvond: I just don’t get it? Why punch it, why not weave something out of bubbles, or as Sloterdijk says, “spheres”? The contested imaginaary opposition is unhelpful, at least most of the time.