tumult of inclusivity/exclusivity paradigm

Dependence should not be governed by the economy but trust, mutual inter-faith. Regardless, financial power in the form of unequal distribution of wealth is inherently destabilizing, much as unequal distribution of political power in the symbolic form of voting led to the rise of social movements, collectives of alternative influence seeking to challenge foundational assumptions of societies. Physical environments change to reflect the distribution of power in general, as does thought itself; power must be realized in some form, be it social, economic, cultural or beyond. This realization will always be in action, there will always be shifting, as changing environments play off of one-another in us, engendering new possibilities as we constantly construct meaning from observation and interpretation. Still, the power flux is slow, as slow as we are to come to understanding and communicate it to others. Mutual interests are vital to maintaining power, yet these cause coagulation, suspicion and unrest. It is ill-advised to resist the flow of history. The smaller one tries to make the margin of error, the greater the potentially disastrous consequences. The more control one exerts, the more unprepared one is for the uncontrollable. Power is never absolute, always asymptotic. Power’s antithesis is a seed within itself.
Separation is always segregation.

castles in the sand

The symbolic importance of acting. Repression/Dependency complex.
The relational aspects of globalization, i.e. “the market”(place) where interchange occurs. As the neural pathways of the brain are complex in meaning but simple in conduct - bearing messages like Hermes - so global exchange functions the same: we bear the economy, the cyclical process of production has turned us into symbols of itself. Individuals represent functions of multinational corporate and state apparatuses, structures that map artificial geographies of virtual exchange, layering them over populations like a blanket of digital snow. When errors in the system occur, as they do periodically, the role of the state as capital’s fail-safe is clarified; in the name of the national economy the adrenaline is administered, shock-therapy, and the people are left scrambling in the reorganization - while the pulse has once again begun.
It is the most insidious trait of capitalism to connect us with invisible thread, not invisible because it does not exist but because it is removed from our presence, we have no contact with it, we are alienated from it; that thread traces the movement of material-historical production. We are connected to others by the products we use or consume. It is this basic network of production that has evolved from the industrial capitalism of the 18th century into a global system of institutionalized hegemony and political repression.
While people remain ideologically divided in many ways, imagined or not (it is the imagination that matters) there are yawning gaps in communication and dialogue, potential regions of intersubjective recognition and material cooperation which might begin to break down the mysterious Other; these spaces are both physical and psychological.
“During the process of its historical development, the industrial bourgeoisie has repeatedly had to find new solutions to the following problems: how to buy raw materials for the factory at low prices; how to enable the working class to feed itself cheaply, in order to keep wages low; how to create a supply situation in which it would be possible to absorb a growing proportion of the rural population in the factories. These problems have been resolved by the industrial bourgeoisie by the use of State power in several new forms, but always on the basis of an ever more implacable subjugation of a growing proportion of the world’s population, incorporated as direct colonies, protectorates or spheres of influence in the metropolitan States’ systems of domination.” Gramsci, p.301

Ashes

It is hard for me to know what moves around me in any other way than what I have been taught. Description clouds the opposite horizon, which is always the identical horizon, nothing other than itself recognizing us in consciousness. But we are pulled apart in determining our own differences. Words and bodies are the real retardation, facing both inward and outward like Janus clumsily trying to maintain a fragile balance; self-regulation, not mimicry or blind trial and error, but awareness of our own turning and reflections. We don’t have any direction at all except what is our own, though we may not recognize it, and the world has borne us as fruit, and the knowledge it holds, so we carry mirrors in our souls wherever we walk. How can we say one is blessed, another cursed? The differentiation is momentary, cosmic only in its hilarity. Stars are bursting and collapsing as I write. Perhaps if we were to retreat to a place without any light at all, we might defy a contradiction, take the next dusty step.
‘The new facts made imperative a new examination of all past history. Then it was seen that all past history was the history of class struggles; that these warring classes of society are always the products of the modes of production and of exchange — in a word, of the economic conditions of their time; that the economic structure of society always furnishes the real basis, starting from which we can alone work out the ultimate explanation of the whole superstructure of juridical and political institutions as well as of the religious, philosophical, and other ideas of a given historical period. But now idealism was driven from its last refuge, the philosophy of history; now a materialistic treatment of history was propounded, and a method found of explaining man’s “knowing” by his “being”, instead of, as heretofore, his “being” by his “knowing”.’ Engels, Letters

'time is the master'

these days all i've heard is 'we suffer from a fiscal cancer', but who are these people who think that time always moves in one direction? under the integrity dimension, the recovery is an economic recovery. but how often do we get there? sounds like unemployment benefits just ran out for two millions. there's plenty to be done, but no one to get to it. what's a community that's always shedding lives for a profit? we should start at the top of the list, seize aristocratic assets and pay off the national debt. or redistribute. or pile it all up and burn it. the new law will read: never shall there be a means of exchange other than that dictated by each according to their ability to each according to their need.

'and the time will come when you see we're all one and life flows on within you and without you.'

note on writing

I witness my own recreation, and prone on the couch I am back, back, back through until it burns the paper black.  The front door is open and the smoke funnels out and rises and spreads in the light, from what I can see.  I can’t see except in a funny way, that isn’t really seeing at all – it may be more like understanding – but there are other fantasies of understanding to which I have orgasmed and compulsively wiped myself clean, thinking now I can write, now I can write – right or wrong it provides a distinct sense of fulfillment not unlike twelve year-old boys gunning down virtual civilians, because there are devils probably everywhere, biblical haunts of their own explorations (they giggle beside us).
We begin with the reality that man forges the comforts and assistants of his environments, and inevitably seeks willful control of the elements of place in space and time.  Tonight, for instance, I saw a honey moon low and large.  Between the cove and my apartment lie the paths of the national park.  Night, and solitude, on the rock promontory which would echo the sound of phantom riders in the waves.  Yet as I entered the forest to search out that point below the moonlight I was stricken with fear, which was all around me, in the trees.  I anxiously turned back.  There seemed to be a voice.  But am I protected by the hand of god?  Is there a safety in myself?  I, refuge.  It is something I refuse, yet god knows I am trying, I am trying.  To know is to forgive.  I want there to be no misconception; a decision precedes an action, and it bears moral weight, for this is and ought to be the foundation of collective experience, for I and my neighbour are the same.  On this basis observation of group tendencies becomes possible.  The historical materialist dialectic is the narrative of collective decision-making, transforming not the material landscape necessarily but the class(ified) relations manifested not in universal accord but rather in antagonistic opposition.  Social groups are complex organisms with a metabolism; for we must eat, and eat cake.
My professor used to say that he wished his students already knew what he had taught the class before them, because, I suppose, it would have made for greater delight in dialogue.  The mind is as referential with thought as the sensation of spreading the stones of a pyramid must feel, as the human foot feels the stress of weight in a distribution that is impossible to specifically articulate, the weight is so alive.  Writing becomes a rough translation, abstract to concrete, from an interpretation to a symbol to be interpreted and reinterpreted and reinterpreted.  It is not mathematical.  It is looser than maths.  Yet when we make people predictable, it becomes possible to gamble in future stakes, to play with time.  Scientific guesswork.

'social life is essentially practical.'

interpretation is a twofold act of knowing the world and becoming aware of the world. these enjoy a reciprocal relationship, if they are given an opportunity to flourish. as each of these is realized in experience, the sensation of the empirical - whose personality is not neutral but historical - necessarily provokes or sustains a broad variety of lifestyles. just as the movement of history and the play of its collective forces lifts some, it weighs others down. the history of the relations of the capitalist mode of production is the force behind contemporary global conditions of extreme inequality. interpretation of relations and environments is a commons that has been trampled and muddied over and swollen with blood. it is here that idea is possibility, and the commons are as vast as humanity itself. still we deny and kill. a lifestyle is what each of us inhabits, but its quality depends on force of history, if not simply force of arms. of all the wealth produced in the world, what is come?

'in this sense, the theory of the communists may be summed up in the single sentence: abolition of private property.'

'instead of concrete jungle'

like idea, you may not notice, but this is discoverable by other means, by another being. we may not grow in this place, but that place; we may become this, or that, or something else entirely. each contains a vision, the germ of realization, which is possibility. our relation to the world is established by the process of election, of systemic choice - this is the science of subjectivity, wherein consciousness facilitates the measurement, considered astrologically as libra. balance is not exactly stillness, however, but an integration, a harmonious movement with.


excess is material disunity and what is not in harmony is conflicted, antagonistic. alienation insulates; knowledge is culturally relocated from the human mind, relativism legitimates the illegitimate. our lives are being lived in machines.


this is no exception. what is our epistemological source?