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Messages - Cain

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22351
Really stupid question...we do have the board/website URL somewhere on these, right?  I wasn't paying attention before.

I'm archving Intermittens at discoflux.com under the Books heading (don't have issue #2 fully posted yet). Comments can be made on each magazine page though, which might help spur discussions.

Yeah.  I just wanted to know that, on the off chance people liked it (as with when Manta printed some off) they would know where to go to get more, or, if we got really lucky, wanted to help.

22352
True.  OK, I'll dig out some High Wierdness from the archives.  I've got plenty enough, thats for sure.

22353
Think for Yourself, Schmuck! / Re: The Thread for Intermittens #3
« on: December 13, 2008, 03:25:18 pm »
Adventure, Weirdness and 2012 will be a nice counterbalance to the last issue, I think, which was somewhat srs and negative.

I'm sold.

So, this is Intermittens #3 then. 

All of them?  I kinda just meant one...

22354
Think for Yourself, Schmuck! / Re: The Thread for Intermittens #3
« on: December 13, 2008, 03:08:17 pm »
Really stupid question...we do have the board/website URL somewhere on these, right?  I wasn't paying attention before.

22355
Think for Yourself, Schmuck! / Re: The Thread for Intermittens #3
« on: December 13, 2008, 03:05:27 pm »
Adventure, Weirdness and 2012 will be a nice counterbalance to the last issue, I think, which was somewhat srs and negative.

22356
What are you considering as a theme?

/keyboard at the ready

22357
Literate Chaotic / I just wanted to say...
« on: December 13, 2008, 02:17:02 pm »
Routledge are possibly the best book publishing company ever.  I think about half of my favourite non-fiction books have been published by them.

http://www.routledge.com/

/spambot

22358
It occurs to me that someone should go back to that "wee" fellow and rub this in his face.

That and you have both a comma and a period after "Unauthorized reproduction encouraged."



grammatical consistency is for pansies.

Surely "grammatical consistency are for pansies"?

22359
Bring and Brag / Re: upside
« on: December 12, 2008, 03:00:25 pm »
 :|

22360
Think for Yourself, Schmuck! / Re: Foucault and the BIP
« on: December 12, 2008, 02:23:18 pm »
I like to think I was edging towards this sort of thinking in this earlier post:

http://www.principiadiscordia.com/forum/index.php?topic=15054.0

Not anywhere near as complex, but nontheless, getting closer...

22361
Think for Yourself, Schmuck! / Re: Foucault and the BIP
« on: December 12, 2008, 01:32:36 pm »
You may be on the right path, P3nt.  Here is something I hope will help.  The interlude chapter discusses a particular book, namely J.M. Coetzee’s novel The Life and Times of Michael K (1985).  The author believes this provides an example of of Foucauldian freedom, in a "poignantly hyperbolic manner".

Quote
Throughout the novel Michael K traverses the harrowing landscapes of the civil war-torn South Africa without identification papers, is repeatedly detained in and successfully escapes from the ‘camps’ set up by the warring  parties for the purposes of the containment of the ‘non-combatant’ population.

Quote
Coetzee’s ‘camps’ are diagrammatic spaces, in which ‘bare life’ is to be transformed into ‘good life’, spaces of order, positivity and identity, beyond which, on the outside, lies the disorderly space of civil war, in which the exception is the rule and life is indeed reduced to a fragile physical existence.

Quote
When Michael K finds himself in one of the camps, he is discreetly advised against an escape attempt by an inhabitant of the camp, who explicitly distinguishes it from a prison and asserts his voluntary choice for the security of the diagram over the risks of free existence on the outside.

Quote
‘This isn’t a prison’, said the man. Didn’t you hear the policeman tell you it isn’t a prison? This is Jakkalsdrif. This is a camp. Don’t you know what a camp is? A camp is for people without jobs. […] They put all the people like that together in a camp so that they won’t
have to beg anymore. You say why I don’t run away. But why should people with nowhere to go run away from the nice life we’ve got here? From soft beds like this and free wood and a man at the gate with a gun to stop the thieves from coming in the night to steal your money? […] Where do you want to go anyway?’ He dropped his voice. ‘You want to go
to the mountains?’ (Coetzee 1985, 86)

Eventually, Michael K does indeed end up in the mountains, at an abandoned farmhouse, subsisting on insects and roots before discovering pumpkin seeds and growing his own pumpkins. Despite deprivation and exhaustion that he underwent in this solitary period, Michael ‘felt a deep joy in his physical being. His step was so light that he barely touched the earth. It seemed possible to fly; it seemed possible to be both body and spirit.’ (Ibid., 102) The force of Michael K’s flight from the camps is animated by the desire for freedom in its ‘concrete’ sense of the lightness of being outside the diagram of the camp, a lightness that may be ‘unbearable’ in the most direct, physical sense of starvation, but is at the same time the source of physical joy.

This desire for freedom is not accessible in terms of ideas or beliefs – it is not that Michael K opposes the ‘ideology’ of the camps or advocates a dissident conception of social order. Nor is his placement in the camp intended as a form of punishment or repression for ‘inappropriate’ behaviour. The only thing about Michael K that is inappropriate from the standpoint of the authorities of the camps is his being outside them, which is simultaneously his only desire. In Deleuze’s terms, Michael K’s flight is directed towards the line of the outside, ‘[a] terrible line that shuffles all the diagrams, above the very raging storms. But however terrible this line may be, it is a line of life, that can no longer be gauged by relations between forces, one that carries man beyond terror, where one can live and indeed where Life exists par excellence.’ (Deleuze 1988, 122)

It is important to emphasise that Michael K’s practice of freedom cannot be rendered in the teleological terms of a project: he did not flee the camp in order to live in solitude in an abandoned farmhouse and it is not clear whether he actually seeks solitude. The very figure of Michael K seems to epitomise non-identity: purposefully nondescript, never resorting to inner monologue, apparently not prone to reflection at all, Michael is indeed insignificant, obscure and simple, as Foucault’s ‘infamous men’ tend to be. In his encounters with others he actively resists the ‘confessional’ incitement to narrate his existence to a compassionate audience excited about his ‘authenticity’: ‘Everywhere I go there are people waiting to exercise their forms of  charity on me. […] They want me to open my heart and tell them the story of a life lived in cages.’ (Coetzee 1985, 181) When arrested and taken away to yet another camp, Michael K practically refuses to speak at all, which results in his ‘identification’ by camp authorities as ‘Michaels’, an identity bestowed by administrative mistake.

This erroneous identity is the only knowledge the camp doctor is able to extract from Michael K despite his incitement to discourse that echoes Foucault’s analysis of the confessional technology:

Quote
We brought you here to talk, Michaels. […] You see how easy it is to talk, now talk. Listen to me, listen how easily I fill this room with words. […] Give yourself some substance, man, otherwise you are going to slide through life absolutely unnoticed. You will be a digit in the units column at the end of the war when they do the big subtraction sum to calculate the difference, nothing more. You don’t want to be simply one of the perished, do you? You want to live, don’t you? Well then, talk, make your voice heard, tell your story! We are listening! Where else in the world are you going to find two polite civilised gentlemen ready to listen to your story all day and all night, if need be, and take notes too? (Ibid., 140)

Although Michael K clearly has a desire to live, he refuses to confuse life with discourse (cf. Foucault 1989, 211), is disinclined to give himself substance through telling his life story and does not seem to mind ‘sliding through life unnoticed’. Furthermore, since his life appears to consist solely in a series of confinements and escapes, he does not seem to have a story to tell, a self to ‘express’ or ‘fulfil’. There is, in Michael K, nothing to confess. In the initial opinion of his doctor, ‘he is a simpleton, and not even an interesting simpleton […] There is nothing there, no story of the slightest interest to rational people.’ (Coetzee 1985, 141–42) His desires appear exhausted by the desire for freedom, not a freedom to pursue one’s desires but merely a state of being ‘out of the camps’, a bare life of freedom that, in contrast to Agamben’s thesis, no longer appears caught up in the sovereign ban that exposes it to death but rather is an act of exception that exposes itself to death in the flight from the camps. The following passage vividly asserts the possibility, pace Foucault’s critics, of this desire for freedom that has nothing to liberate and is protective of nothing but its status of an infinite potentiality that, as we recall, must not pass into actuality to remain potential.

Quote
I was mute and stupid in the beginning, I will be mute and stupid at the end. There is nothing to be ashamed of in being simple. They were locking up simpletons before they locked up anyone else. Now they have camps for children whose parents run away, camps for people who kick and foam at the mouth, camps for people with big heads and people with little heads, camps for people with no visible means of support, camps for people they find living in storm-water drains, camps for street girls, camps for people who can’t add two and two, camps for people who forget their papers at home, camps for people who live in the mountains and blow up bridges in the night. Perhaps the truth is that it is enough to be out of the camps, out of all the camps at the same time. Perhaps that is enough of an achievement, for the time being. How many people are there left who are neither locked up nor standing guard at the gate? I have escaped the camps; perhaps if I lie low, I will escape the charity too. (Coetzee 1985, 182. Emphasis added.)

22362
Think for Yourself, Schmuck! / Re: Black Iron Prison v3 thread
« on: December 12, 2008, 12:02:17 pm »
That's a good idea.  I know VBulletin has that functionality...but obviously we don't want to pay through the nose for that software anyway.  I would hope rigging up something like that on SMF would not be too hard.

22363
WTF?  The biggest file there is 7.7 MB.

I nearly had a heart attack when you said 200 MB.  No pdf file should be that large, not ever.

22364
Literate Chaotic / Re: Discordian Wars
« on: December 12, 2008, 10:45:57 am »
Its all good.

That said, its still fun to poke Daven with sticks every so often.

22365
Principia Discussion / Re: Wikipedia had it coming...
« on: December 11, 2008, 09:42:12 pm »
I have no objections to boarding Discordipedia en masse and infecting it with our memes.

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