That well known little people of a not too distant past, I mean just the Greeks, had stubbornly preserved its unhistorical sense in the period of its greatest strength; were a contemporary man forced by magic spells to return to that world he would presumably find the Greeks very “uneducated,” which would, of course, disclose the meticulously disguised secret of modern culture to public laughter: for from ourselves we moderns have nothing at all; only by filling and overfilling ourselves with alien ages, customs, arts, philosophies, religions and knowledge do we become something worthy of notice, namely walking encyclopedias, as which an ancient Hellene, who had been thrown into our age, might perhaps address us. The whole value of encyclopedias, however, is found only in what is written in them, the content, not in what is written on them or in what is cover and what is shell; and so the whole of modern culture is essentially internal: on the outside the bookbinder has printed something like “Handbook of Inner Culture for External Barbarians.”

Nietzsche, “On the Use and Abuse of History for Life.”

This is one of the funniest things Nietzsche has ever written, but it’s very serious, too.  This is the handbook the world is reading, the one absolving them of responsibility to others.

As Walter Benjamin famously said, “There is no document of civilization which is not at the same time a document of barbarism.”  In a similar vein, we might think about Aimé Césaire's reaction to the European barbarism leading up to WWII:

"…but the supreme barbarism, the crowning barbarism that sums up all the daily barbarisms, that it is Nazism, yes, but that before they were its victims, they were its accomplices; that they tolerated that Nazism before it was inflicted on them, that they absolved it, shut their eyes to it, legitimized it, because, until then, it had been applied only to non-European peoples; that they have cultivated that Nazism, that they are responsible for it…"

Corporate social responsibility mission statements, human resources/public relations manuals, and Chick tracts comprise a recent appendix to the handbook.

(via mayhap)
The temporal structure of the subject is chiasmic: in the place of a substantial or self-determining “subject,” this juncture of discursive demands is something like a “crossroads,” to use Gloria Anzaldua’s phrase, a crossroads of cultural and political discursive forces, which she herself claims cannot be understood through the notion of the “subject.” There is no subject prior to its constructions; it is always the nexus, the non-space of cultural collision, in which the demand to resignify or repeat the very terms which constitute the “we” cannot be summarily refused, but neither can they be followed in strict obedience. It is the space of this ambivalence which opens up the possibility of a reworking of the very terms by which subjectivation proceeds—and fails to proceed.
Judith Butler, Bodies That Matter (via heteroglossia)

(via kissfromfoucault)


The Greek Tragedies


The Greek Tragedies

(via classicsenthusiast)

Perhaps you can write better if you leave the mistakes.
Jorge Luis Borges (via theparisreview)

“I see dreams as part of life in general, but reality is much richer.”
RIP Gabriel García Márquez

Ciao Gabo.


“I see dreams as part of life in general, but reality is much richer.”

RIP Gabriel García Márquez

Ciao Gabo.

Nirvana, with Kim Gordon on vox, Aneurysm, Rock and Roll Hall of Fame induction, 2014.

We here don’t usually post about the things that get us too sentimental here at tirado, because it would reveal too much, but holy shit, they still wail.  And Kim Gordon.  It’s enough to make us cry tears of joy (and sadness at Kurt’s absence).  Now to dust off the records that changed our lives and go back into the breach.

Long run is a misleading guide to current affairs. In the long run we are all dead. Economists set themselves too easy, too useless a task if in tempestuous seasons they can only tell us that when the storm is long past the ocean is flat again.
John Maynard Keynes, A Tract on Monetary Reform, 1924 (via fuckyeahdialectics)

(via signaturesofthevisible)


Bodoni printing house. Designs for ornaments and non-roman type, ca. 1800.

TypTS 825.18.225

Houghton Library, Harvard University


Stefano Della Bella

Playing Card Prints Featuring Nations of the World

Italy (c. 1640s)

From Jeu de la géographie

Featured here are Brazil, Mexico, Chile, China, Armenia, Sumatra, Mauritania, The Barbary Coast, Numidia, and Canada.

Nations or continents were often personified this way in European art from the 1600s and 1700s, evolved from the trend of “Allegories of the Continents" and costume design books that were already popular. Over time, these depictions changed from viewing "far away lands" almost from a fantasy perspective during the Medieval Era, to those like the above which practically seem like ads for mail-order brides.

The representation of the these geographical regions as women, frequently partially nude and definitely sexualized, reflect how these regions were viewed in the European imagination-ripe for “conquer”. Many European artists in the 1600s and 1700s were commissioned to travel to various colonized nations and create works featuring the people, plants, animals, and attributes of the region in order to drum up enthusiasm, and more importantly, funding, for these “projects” overseas from the wealthy elite of Europe.

Female bodies being used to further these aims and promote the idea that these nations were full of sexually available women and opportunities to make unheard-of amounts of money can also be seen in the works of Albert Eckhout and his portraits of the peoples of Brazil. The peoples of Africa and the Americas were often also depicted as degenerate either morally or culturally, in attempts to also elicit the fervor of missionaries and other colonizing forces.


I don’t believe that there is “a specifically philosophical writing,” a sole philosophical writing whose purity is always the same and out of reach of all sorts of contaminations. And first of all for this overwhelming reason: philosophy is spoken and written in a natural language, not in an absolutely formalizable and universal language. That said, within this natural language and its uses, certain modes have been forcibly imposed (and there is a relation of force) as philosophical. The modes are multiple, conflictual, inseparable from the philosophical content itself and from its “theses.” A philosophical debate is also a combat in view of imposing discursive modes, demonstrative procedures, rhetorical and pedagogical techniques. Each time philosophy has been opposed, it was also, although not only, by contesting the properly, authentically philosophical character of the other’s discourse.
Jacques Derrida, “Is There A Philosophical Language?” (via heteroglossia)
There is no way out of entanglement. The only responsible course is to deny oneself the ideological misuse of one’s own existence, and for the rest to conduct oneself in private as modestly, unobtrusively and unpretentiously as is required, no longer by good upbringing, but by the shame of still having air to breathe, in hell.
Theodor Adorno, Minima Moralia (1951; pp. 27-28)

(via a-weltanschauung)

The notion that black America’s long bloody journey was accomplished through frequent alliance with the United States is an assailant’s-eye view of history. It takes no note of the fact that in 1860, most of this country’s exports were derived from the forced labor of the people it was “allied” with. It takes no note of this country electing senators who, on the Senate floor, openly advocated domestic terrorism. It takes no note of what it means for a country to tolerate the majority of the people living in a state like Mississippi being denied the right to vote. It takes no note of what it means to exclude black people from the housing programs, from the GI Bills, that built the American middle class. Effectively it takes no serious note of African-American history, and thus no serious note of American history.
Ta-Nehisi Coates, on why black culture and the culture of poverty are not same thing. (via theatlantic)

(via theatlantic)

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