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The sensitive conscience…refuses. One can always mediate, pass over into the antithesis, combine the synthesis, but the thesis does not follow: it subsists in its immediacy, in its difference which itself constitutes the true movement. Difference is the true content of the thesis, the persistence of the thesis. The negative and negativity do not even capture the phenomenon of difference, only the phantom or the epiphenomenon. The whole of Phenomenology is an epiphenomenology.
Gilles Deleuze, Difference and Repitition, 52. -
The first thing I did after I heard about the highly classified NSA PRISM program two years ago was set up a proxy server in Peshawar to email me passages from Joyce’s Finnegans Wake. A literary flight of fancy. I started sending back excerpts from Gerard Manley Hopkins poems.
Incredible story at Warscapes by John Sifton, Asia advocacy director for Human Rights Watch (via bostonreview)Posted on June 14, 2013 via BOSTON REVIEW with 78 notes
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I think it is unnatural to think that there is such a thing as a blue-sky, white-clouded happy childhood for anybody. Childhood is a very, very tricky business of surviving it. Because if one thing goes wrong or anything goes wrong, and usually something goes wrong, then you are compromised as a human being. You’re going to trip over that for a good part of your life.
Maurice Sendak, who would have turned 85 today. (via psychotherapy) -
Disclosure’s video for “When a Fire Starts to Burn” rules.
Neo-house ecstasies, pandaemonium and dissolution.
(via vicemag)
Posted on June 11, 2013 via noisey with 142 notes
Source: youtube.com
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Concepts/Problems
“H as in History of Philosophy”
Gilles Deleuze: From A to Z with Claire Parnet, Semiotext(e) and MIT Press
Posted on June 3, 2013 via mayhap with 31 notes
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Problems/Concepts 2
“H as in History of Philosophy”
Gilles Deleuze: From A to Z with Claire Parnet, Semiotext(e) and MIT Press
Posted on June 3, 2013 via mayhap with 31 notes
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Urban affects: On assemblages and subjectivation
“Assemblages capable of building up their own modes of subjectivation involve two kinds of attitude:
—the normalizing attitude, which follows two different but complementary ways: either it systematically ignores those assemblages, dismissing them as ancillary problems or archaisms, or else it…Posted on May 14, 2013 via Urban affects with 3 notes
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Precariousness as a generalized condition relies on a conception of the body as fundamentally dependent on, and conditioned by, a sustained and sustainable world; responsiveness—And ultimately responsibility—is located in the affective responses to a sustaining and impinging world. Because such affective responses are invariably mediated, they call upon and enact certain interpretive frames; they can also call into question the taken-for-granted character of those frames, and in that way provide the affective conditions for social critique.
Judith Butler, Frames of War (via rhizombie)Word.
Posted on May 13, 2013 via Rhizombie with 21 notes
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Our best hope for the future is not to get people to think of all humanity as family—that’s impossible. It lies, instead, in an appreciation of the fact that, even if we don’t empathize with distant strangers, their lives have the same value as the lives of those we love.
Paul Bloom’s “The Case Against Empathy” in The New Yorker. (via bostonreview)Once the family becomes the model of ethical life, life neither appears to us as, nor claims itself to be, ethical. It instead becomes a moralized division of labor writ large.
Posted on May 13, 2013 via BOSTON REVIEW with 10 notes
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There is not a world that contains time; there is a flow of time, which produces ‘worlds’ or durations. Time is a virtual whole of divergent durations: different rhythms or pulsations of life which we can think or intuit. The everyday illusion is that life flows from one moment to the next and that we exist ‘in’ some general line of time. We can be freed from this illusion of a homogeneous, linear and undifferentiated
time only by thinking of time as an intensive flow…
We tend to spatialise time. We map or represent time by the
movement of the sun across the sky, the hands moving around a clockface or some other moving body. In doing so we locate time within the world we perceive, within an actualised world of images.Posted on May 8, 2013 via Working It Out with 63 notes
Source: inpraxis
lo que sea
Ubicado en Berkeley, CA
