We paint the past with a contemporary brush.
Equalising a voice: each voice in the world is equal to: 0.000000000143%.
[times this by 7billion = 1]
The nation state must be seen only as a tool through which geographical placements provides an infrastructural prohibition for globalised democracy.
It is on the grounds of geographical locality that measures of inclusion are activated by the force of the infrastructural prohibitions.
Values, in a moral sense, are not geographically located; moreover, desire, freedom, etc., are also not geo-locatable. Certain trajectories of historical births of some concepts may been drawn, but at this time the drawn lines are likely to resemble a large ball of string wrapped around the entire globe: the origin of these lines appears trivial and slightly interesting for a narrative but not for model the contemporaneous importance of these concepts.
Quantised and discrete democratic voices.
Never let the system take on a life of its own.
Your mental states produce physically obvious scars- your face, your walk, etc.
“… the practice of freedom lies within evil, not beyond it, while the struggle for freedom is a struggle to conquer a good.” xxvii Preface; On Nietzsche; Bataille.
Multi-verse disprove God?
Pets: absolute freedom bent by our whim and will.
No “I”, but “centre”.
The philosopher and the law entropy
“After two short decades of cynically unequal prosperity, it [Western Democracy/ capitalo-parliamentarian] is in the grip of a truly historical crisis and has to fall back on its ‘democratic’ pretensions, as it appears to have been doing for some time, with the help of walls and barbed-wire fences to keep out foreigners, a corrupt and servile media, overcrowded prisons and iniquitous legislation.” Badiou, pg. 4 ‘Preamble: What is Called Failure?’; The Communist Manifesto.
Withhold from judgement and your world will change.
1. It’s pretty clear that the initial reaction to a (perceived) wrong is one of cognitive violence, that is, more often than not, anger. So, in withholding judgement you would postpone or delay this anger.
2. The cognitive violence stalled, your mind will need to move elsewhere. I am inclined to believe this movement would be toward another basic ability: attempting to understand, or, make-sense-of.
3. Now, what are we doing here? Trying to understand, or, make-sense-of? Moving toward – empathy. The cognitive reaction of anger is withdrawal, inward; but this empathy, this trying to understand, or, make-sense-of is cognitively expansive, a movement of embrace and externality.
The argument ought run thus: the initial cognitive act is both negative and positive. Negative because it is to ‘withhold’ the originally prompted reaction; and, positive because this act would require some effort. Prolonged and consistent effort in this act would begin such an action as a ‘habit’, at which point the positive force would likely become negligible, and perhaps become a new initiatory prompt.
From here, change.
One day the lexicon of language will require de-coding. The acronyms WILL take over.Most will talk in ‘words’, the base or meaning of which will neither be questioned nor understood. Not just ‘not understood’, the ability to begin to understand will itself be out of reach.
Language-spoken will become a wholly sonic venturing, like a buzz, a chirp, a new human noise, devoid of content; a simple formal arrangement of sound.
If this is not evident already, its obviousness is not far distant.
An enduring sadness, unrelated to my self (to me). Sorrow for it all. Its intractable deterioration; progress only for the absolute end.An absence of hope, but without the peace of surrender. The premonition of decay, pain; a recollection of the whole of now.
Realising loneliness and alienation; realising no return path.
Seeking the great(est)- only selfishly; only for an aesthetic momentary quietude.
Evading the death that is already of everything.
It’s a dangerous format, these social mediums: they tend to isolation and shallowness. That may well be a problem with language itself: it forces itself and the speaker to seek what really is unfoundable; a sort of wrenched self, exasperated and lost, haunted by its own echo; this cavernous reflective consciousness unable to grasp itself, distended and warped by desiring an object to proffer the glint of intimacy. All this, in a word- ‘truth’. Perhaps love and missing are positively refined as yearning. Engaged in love and longing, there is always the yearning, and this is beautiful for brought before us is both that lost self and that unfoundable object. The pure dynamism and relationalness- that impossible loneliness, that is, unloneliness. You cannot, really, be alone.