Sick , sad world

To paraphrase an earlier-mentioned German saying, Neurotiker fickt, if not gut, then, at least, gut genug.

Non, nous ne subordonnons pas notre politique anti-religieuse, c'est-à-dire anticapitaliste, au savoir de ce qui est vraiment l'origine du sens, c'est-à-dire de la plus-value, pas davantage au savoir de ce que vraiment il n'y a pas d'origine et qu'elle manque non en tant que ceci et que cela, mais en tant qu'origine, nous voulons et faisons une politique démembrée, non comptable, impie pour les politiques, et c'est en ce sens que la critique de la religion que nous recommençons n'est plus une critique du tout, ne rest plus du tout dans la sphère de ce qu'elle critique - puisque la critique repose à son tour sur la force du manque, et que la critique est la religion encore.

Would Being and thinking be made of the same matter? There remains the question: isn't thinking already a destiny of Being? Or the contrary? Then how does Parmenides realize their co-ocurrence? What are the properties of this "is" that makes them meet in the Same? That circumscribes their region as being (the) same? Ground, unthought, of any "destiny" to come? "Of what" (is) this is such that it brings about, prior to all knowledge and method for knowing  the co-existence, co-essence, and co-presence of two? Before the possibility of their being posed as separate "things". Of what (is) this "is" such that it has such a power to found Being and presence, while disappearing in the very act of founding? Such that it might already be "used" without any birth being attributable to it. Such that it might already have given rise to Being though there be no beginning of Being. Or even: what consistency does the essence of Being have? Necessary for any being's and for any philosophy's advent in the world, and always already forgotten in its matter and act. "Of what" (is) this "is" such that it remains invisible though it be the fundamental condition of the visible, such that it be unable to be posted though it be the condition for all posing, such that it not be produced, yet be the condition for all production, such that it have no origin but the be the originally itself. Such that it merges two into one in the Same, though this operation cannot be attributed to anything on the basis of technique.

Concepts are operators of forces whose deployment is not related to the realm of possibilities, but to the plane of invention of a new kind of reality. Concepts have a political resonance, but this is not an immediate or direct one. Rather, they have to be continuously re-engineered in order to map the emergence of novelty.

Primarily sex is an event: the actualization of modes of communication and reproduction of information that unleashes an indeterminate capacity to affect all levels of organization of a body -biological, cultual, economical and technologic. Sex is a mode - a modification or intensive extension of matter - that i analogous neither with sexual reproduction nor with sexual organs. Sex expands on all levels of material order, from the inorganic to the organic, from the biological to the cultual, from the social to the technological, economic and political. Far from determining identity, sex is an envelope that folds and unfolds the most indifferent elements, substances, forms and functions of connection and transmission. In this sense, sex -biological sex- is not the physical mark of gender. Rather, gender is a parallel dimension of sex entailing a network of variations of bodies that challenge the dualism between the natural and the cultural.

Matter is not in-formed. Rather, its forms evolve, change, and contest the boundaries of its potential through its encounters with what resists, what itself forms and is formed.

Una filosofía que no utiliza su cuerpo como plataforma activa de transformación vital es una tarea vacía. Las ideas no bastan. El arte no basta. El destino no basta. La buena intención no basta. La simpatía no basta. Toda filosofía es forzosamente un arte de autovivisección, cuando no de disección del otro o de lo otro. Una práctica de corte de sí, de incisión de la propia subjetividad. Cuando el amor de la vivisección escapa del cuerpo propio y se dirige hacia le cuerpo ajeno, el cuerpo de la colectividad, el cuerpo de la Tierra, el cuerpo del Universo, la filosofía se transforma en política.

The factory rediscovers something of the workplace when it is transformed into a laboratory. It is no longer for the individual user, as in the artisanal modality, but for the simultaneously collective and individual user -nature itself- that the laboratory anticipates a made-to-measure assemblage.

The machine is different from the tool in that it is a relay; it has two different entry points, that of energy and that of information.

Entre tanto, disfruto lo que tengo. El placer único de escribir en inglés, en francés, en español, de caminar de una lengua a otra como tránsito de la masculinidad, a la feminidad, a la transexualidad. El placer de la multiplicidad. Tres lenguajes artificiales que crecen enmarañados, que luchan por convertirse o no convertirse en una sola lengua. Mezclándose. Encontrando sentido solo en esta mezcla. Producción entre especies. Escribo sobre lo que más me importa en una lengua que no me pertenece. Eso es lo que Derrida llamaba el monolingüismo del otro. Ninguna de las lenguas que hablo me pertenece y, sin embargo, no hay otro modo de hablar, no hay otro modo de amar. Ninguno de los sexos que incorporo posee densidad ontológica y, sin embargo, no hay otro modo de ser cuero. Deposición en el origen.

Prior to any ordered logic of peripeteia, we have an interaction between wanting to know, not wanting to say, saying without saying, and refusing to hear. A whole pathos of knowledge characterizes the ethical world of tragedy. This is the world of Sophocles, but it is also the world of Plato - one in which the point of mortals knowing things that are the preserve of the Immortals is in question. This is the universe from which Aristotle sought to extract tragedy. And in it lay the construction of the order of representation: transferring the ethical pathos of knowledge into a stable relationship between a poises and an aiesthesis; between an autonomous arrangement of actions and the bringing into operation of affects specific to the representative situation and it alone.

Today's debates about what ought to occupy museum space perhaps reveal further form of solidarity between modern democracy and the silent space of the museum in which the solitude and the passivity of passers-by encounter the solitude and passivity of artworks. Art's situation today might actually constitute one specific form of a much more general relationship that exists between the autonomy of the spaces reserved for art and its apparent contrary: art's involvement in constituting forms of common life.

It is as if philosophy and sexuality found in each other what was necessary to accomplish their own historical journey. In the experience of becoming extraneous clothing meets the speculative suspension of libido and the sex appeal of philosophy.

Das Drama ist der Ort einer Erfahrung der Differenz, die die sittlich-schöne Versöhnung in tragische Kollisionen zerbrechen lässt.

If our homes are indeed transient temporary places, then it is perhaps better to admit that we are strangers everywhere.

The contingent and generative effects of the mechanical reproduction of ideology enact the power to break apart its own predictable patterns.