And by a prudent flight and cunning save A life which valour could not, from the grave. A better buckler I can soon regain, But who can get another life again? Archilochus
Saturday, October 26, 2013
Even on the waves there is fighting
Where fish and flesh are woven into sea
One stabs the lance into an army
Another throws it into the ocean
Arise, arise seaman arise
Each does it in his own way
One thrusts the spear into a man
Another then into the fish
Arise, arise seaman arise
And the waves cry softly
In their blood a spear is lodged
They bleed softly into the ocean
The lance must be drowned in flesh
Fish and man sink to the depths
Where the black soul dwells
there is no light on the horizon
Arise, arise seaman arise
Each does it in his own way
One thrusts the spear into a man
Another then into the fish
Arise, arise seaman arise
And the waves cry softly
In their blood a spear is lodged
They bleed softly into the ocean
Arise, arise seaman arise
And the waves cry softly
In their heart a spear is lodged
They bleed themselves dry on the shore
Wednesday, October 23, 2013
Tuesday, October 22, 2013
-Elizabeth Bishop, "To be Written on the Mirror with Whitewash"
I live only here, between your eyes and you,
But I live in your world. What do I do?
--Collect no interest--otherwise what I can;
Above all I am not that staring man.
Sunday, October 20, 2013
This book was first thought of, so far as the central idea goes, in 1937, but was not written down until about the end of 1943. By the time when it came to be written it was obvious that there would be great difficulty in getting it published (in spite of the present book shortage which ensures that anything describable as a book will ‘sell’), and in the event it was refused by four publishers. Only one of these had any ideological motive. Two had been publishing anti-Russian books for years, and the other had no noticeable political colour. One publisher actually started by accepting the book, but after making the preliminary arrangements he decided to consult the Ministry of Information, who appear to have warned him, or at any rate strongly advised him, against publishing it. Here is an extract from his letter:_ George Orwell, "Animal Farm"This kind of thing is not a good symptom. Obviously it is not desirable that a government department should have any power of censorship (except security censorship, which no one objects to in war time) over books which are not officially sponsored. But the chief danger to freedom of thought and speech at this moment is not the direct interference of the MOI or any official body. If publishers and editors exert themselves to keep certain topics out of print, it is not because they are frightened of prosecution but because they are frightened of public opinion. In this country intellectual cowardice is the worst enemy a writer or journalist has to face, and that fact does not seem to me to have had the discussion it deserves.I mentioned the reaction I had had from an important official in the Ministry of Information with regard to Animal Farm. I must confess that this expression of opinion has given me seriously to think... I can see now that it might be regarded as something which it was highly ill-advised to publish at the present time. If the fable were addressed generally to dictators and dictatorships at large then publication would be all right, but the fable does follow, as I see now, so completely the progress of the Russian Soviets and their two dictators, that it can apply only to Russia, to the exclusion of the other dictatorships. Another thing: it would be less offensive if the predominant caste in the fable were not pigs[*]. I think the choice of pigs as the ruling caste will no doubt give offence to many people, and particularly to anyone who is a bit touchy, as undoubtedly the Russians are.* It is not quite clear whether this suggested modification is Mr... ’s own idea, or originated with the Ministry of Information; but it seems to have the official ring about it. [Orwell’s Note]
Any fairminded person with journalistic experience will admit that during this war official censorship has not been particularly irksome. We have not been subjected to the kind of totalitarian ‘co-ordination’ that it might have been reasonable to expect. The press has some justified grievances, but on the whole the Government has behaved well and has been surprisingly tolerant of minority opinions. The sinister fact about literary censorship in England is that it is largely voluntary.
Unpopular ideas can be silenced, and inconvenient facts kept dark, without the need for any official ban. Anyone who has lived long in a foreign country will know of instances of sensational items of news — things which on their own merits would get the big headlines-being kept right out of the British press, not because the Government intervened but because of a general tacit agreement that ‘it wouldn’t do’ to mention that particular fact. So far as the daily newspapers go, this is easy to understand. The British press is extremely centralised, and most of it is owned by wealthy men who have every motive to be dishonest on certain important topics. But the same kind of veiled censorship also operates in books and periodicals, as well as in plays, films and radio. At any given moment there is an orthodoxy, a body of ideas which it is assumed that all right-thinking people will accept without question. It is not exactly forbidden to say this, that or the other, but it is ‘not done’ to say it, just as in mid-Victorian times it was ‘not done’ to mention trousers in the presence of a lady. Anyone who challenges the prevailing orthodoxy finds himself silenced with surprising effectiveness. A genuinely unfashionable opinion is almost never given a fair hearing, either in the popular press or in the highbrow periodicals.
At this moment what is demanded by the prevailing orthodoxy is an uncritical admiration of Soviet Russia. Everyone knows this, nearly everyone acts on it. Any serious criticism of the Soviet régime, any disclosure of facts which the Soviet government would prefer to keep hidden, is next door to unprintable. And this nation-wide conspiracy to flatter our ally takes place, curiously enough, against a background of genuine intellectual tolerance. For though you arc not allowed to criticise the Soviet government, at least you are reasonably free to criticise our own. Hardly anyone will print an attack on Stalin, but it is quite safe to attack Churchill, at any rate in books and periodicals. And throughout five years of war, during two or three of which we were fighting for national survival, countless books, pamphlets and articles advocating a compromise peace have been published without interference. More, they have been published without exciting much disapproval. So long as the prestige of the USSR is not involved, the principle of free speech has been reasonably well upheld. There are other forbidden topics, and I shall mention some of them presently, but the prevailing attitude towards the USSR is much the most serious symptom. It is, as it were, spontaneous, and is not due to the action of any pressure group.
The servility with which the greater part of the English intelligentsia have swallowed and repeated Russian propaganda from 1941 onwards would be quite astounding if it were not that they have behaved similarly on several earlier occasions. On one controversial issue after another the Russian viewpoint has been accepted without examination and then publicised with complete disregard to historical truth or intellectual decency. To name only one instance, the BBC celebrated the twenty-fifth anniversary of the Red Army without mentioning Trotsky. This was about as accurate as commemorating the battle of Trafalgar without mentioning Nelson, but it evoked no protest from the English intelligentsia. In the internal struggles in the various occupied countries, the British press has in almost all cases sided with the faction favoured by the Russians and libelled the opposing faction, sometimes suppressing material evidence in order to do so. A particularly glaring case was that of Colonel Mihailovich, the Jugoslav Chetnik leader. The Russians, who had their own Jugoslav protege in Marshal Tito, accused Mihailovich of collaborating with the Germans. This accusation was promptly taken up by the British press: Mihailovich’s supporters were given no chance of answering it, and facts contradicting it were simply kept out of print. In July of 1943 the Germans offered a reward of 100,000 gold crowns for the capture of Tito, and a similar reward for the capture of Mihailovich. The British press ‘splashed’ the reward for Tito, but only one paper mentioned (in small print) the reward for Mihailovich: and the charges of collaborating with the Germans continued. Very similar things happened during the Spanish civil war. Then, too, the factions on the Republican side which the Russians were determined to crush were recklessly libelled in the English leftwing [sic] press, and any statement in their defence even in letter form, was refused publication. At present, not only is serious criticism of the USSR considered reprehensible, but even the fact of the existence of such criticism is kept secret in some cases. For example, shortly before his death Trotsky had written a biography of Stalin. One may assume that it was not an altogether unbiased book, but obviously it was saleable. An American publisher had arranged to issue it and the book was in print — I believe the review copies had been sent out — when the USSR entered the war. The book was immediately withdrawn. Not a word about this has ever appeared in the British press, though clearly the existence of such a book, and its suppression, was a news item worth a few paragraphs.
It is important to distinguish between the kind of censorship that the English literary intelligentsia voluntarily impose upon themselves, and the censorship that can sometimes be enforced by pressure groups. Notoriously, certain topics cannot be discussed because of ‘vested interests’. The best-known case is the patent medicine racket. Again, the Catholic Church has considerable influence in the press and can silence criticism of itself to some extent. A scandal involving a Catholic priest is almost never given publicity, whereas an Anglican priest who gets into trouble (e.g. the Rector of Stiffkey) is headline news. It is very rare for anything of an anti-Catholic tendency to appear on the stage or in a film. Any actor can tell you that a play or film which attacks or makes fun of the Catholic Church is liable to be boycotted in the press and will probably be a failure. But this kind of thing is harmless, or at least it is understandable. Any large organisation will look after its own interests as best it can, and overt propaganda is not a thing to object to. One would no more expect the Daily Worker to publicise unfavourable facts about the USSR than one would expect the Catholic Herald to denounce the Pope. But then every thinking person knows the Daily Worker and the Catholic Herald for what they are. What is disquieting is that where the USSR and its policies are concerned one cannot expect intelligent criticism or even, in many cases, plain honesty from Liberal [sic — and throughout as typescript] writers and journalists who are under no direct pressure to falsify their opinions. Stalin is sacrosanct and certain aspects of his policy must not be seriously discussed. This rule has been almost universally observed since 1941, but it had operated, to a greater extent than is sometimes realised, for ten years earlier than that. Throughout that time, criticism of the Soviet régime from the left could only obtain a hearing with difficulty. There was a huge output of anti-Russian literature, but nearly all of it was from the Conservative angle and manifestly dishonest, out of date and actuated by sordid motives. On the other side there was an equally huge and almost equally dishonest stream of pro-Russian propaganda, and what amounted to a boycott on anyone who tried to discuss all-important questions in a grown-up manner. You could, indeed, publish anti-Russian books, but to do so was to make sure of being ignored or misrepresented by nearly me whole of the highbrow press. Both publicly and privately you were warned that it was ‘not done’. What you said might possibly be true, but it was ‘inopportune’ and played into the hands of this or that reactionary interest. This attitude was usually defended on the ground that the international situation, and me urgent need for an Anglo-Russian alliance, demanded it; but it was clear that this was a rationalisation. The English intelligentsia, or a great part of it, had developed a nationalistic loyalty towards me USSR, and in their hearts they felt that to cast any doubt on me wisdom of Stalin was a kind of blasphemy. Events in Russia and events elsewhere were to be judged by different standards. The endless executions in me purges of 1936-8 were applauded by life-long opponents of capital punishment, and it was considered equally proper to publicise famines when they happened in India and to conceal them when they happened in me Ukraine. And if this was true before the war, the intellectual atmosphere is certainly no better now.
But now to come back to this book of mine. The reaction towards it of most English intellectuals will be quite simple: ‘It oughtn’t to have been published.’ Naturally, those reviewers who understand the art of denigration will not attack it on political grounds but on literary ones. They will say that it is a dull, silly book and a disgraceful waste of paper. This may well be true, but it is obviously not me whole of the story. One does not say that a book ‘ought not to have been published’ merely because it is a bad book. After all, acres of rubbish are printed daily and no one bothers. The English intelligentsia, or most of them, will object to this book because it traduces their Leader and (as they see it) does harm to the cause of progress. If it did me opposite they would have nothing to say against it, even if its literary faults were ten times as glaring as they are. The success of, for instance, the Left Book Club over a period of four or five years shows how willing they are to tolerate both scurrility and slipshod writing, provided that it tells them what they want to hear.
The issue involved here is quite a simple one: Is every opinion, however unpopular — however foolish, even — entitled to a hearing? Put it in that form and nearly any English intellectual will feel that he ought to say ‘Yes’. But give it a concrete shape, and ask, ‘How about an attack on Stalin? Is that entitled to a hearing?’, and the answer more often than not will be ‘No’, In that case the current orthodoxy happens to be challenged, and so the principle of free speech lapses. Now, when one demands liberty of speech and of the press, one is not demanding absolute liberty. There always must be, or at any rate there always will be, some degree of censorship, so long as organised societies endure. But freedom, as Rosa Luxembourg [sic] said, is ‘freedom for the other fellow’. The same principle is contained in the famous words of Voltaire: ‘I detest what you say; I will defend to the death your right to say it.’ If the intellectual liberty which without a doubt has been one of the distinguishing marks of western civilisation means anything at all, it means that everyone shall have the right to say and to print what he believes to be the truth, provided only that it does not harm the rest of the community in some quite unmistakable way. Both capitalist democracy and the western versions of Socialism have till recently taken that principle for granted. Our Government, as I have already pointed out, still makes some show of respecting it. The ordinary people in the street-partly, perhaps, because they are not sufficiently interested in ideas to be intolerant about them-still vaguely hold that ‘I suppose everyone’s got a right to their own opinion.’ It is only, or at any rate it is chiefly, the literary and scientific intelligentsia, the very people who ought to be the guardians of liberty, who are beginning to despise it, in theory as well as in practice.
One of the peculiar phenomena of our time is the renegade Liberal. Over and above the familiar Marxist claim that ‘bourgeois liberty’ is an illusion, there is now a widespread tendency to argue that one can only defend democracy by totalitarian methods. If one loves democracy, the argument runs, one must crush its enemies by no matter what means. And who are its enemies? It always appears that they are not only those who attack it openly and consciously, but those who ‘objectively’ endanger it by spreading mistaken doctrines. In other words, defending democracy involves destroying all independence of thought. This argument was used, for instance, to justify the Russian purges. The most ardent Russophile hardly believed that all of the victims were guilty of all the things they were accused of: but by holding heretical opinions they ‘objectively’ harmed the régime, and therefore it was quite right not only to massacre them but to discredit them by false accusations. The same argument was used to justify the quite conscious lying that went on in the leftwing press about the Trotskyists and other Republican minorities in the Spanish civil war. And it was used again as a reason for yelping against habeas corpus when Mosley was released in 1943.
These people don’t see that if you encourage totalitarian methods, the time may come when they will be used against you instead of for you. Make a habit of imprisoning Fascists without trial, and perhaps the process won’t stop at Fascists. Soon after the suppressed Daily Worker had been reinstated, I was lecturing to a workingmen’s college in South London. The audience were working-class and lower-middle class intellectuals — the same sort of audience that one used to meet at Left Book Club branches. The lecture had touched on the freedom of the press, and at the end, to my astonishment, several questioners stood up and asked me: Did I not think that the lifting of the ban on the Daily Worker was a great mistake? When asked why, they said that it was a paper of doubtful loyalty and ought not to be tolerated in war time. I found myself defending the Daily Worker, which has gone out of its way to libel me more than once. But where had these people learned this essentially totalitarian outlook? Pretty certainly they had learned it from the Communists themselves! Tolerance and decency are deeply rooted in England, but they are not indestructible, and they have to be kept alive partly by conscious effort. The result of preaching totalitarian doctrines is to weaken the instinct by means of which free peoples know what is or is not dangerous. The case of Mosley illustrates this. In 1940 it was perfectly right to intern Mosley, whether or not he had committed any technical crime. We were fighting for our lives and could not allow a possible quisling to go free. To keep him shut up, without trial, in 1943 was an outrage. The general failure to see this was a bad symptom, though it is true that the agitation against Mosley’s release was partly factitious and partly a rationalisation of other discontents. But how much of the present slide towards Fascist ways of thought is traceable to the ‘anti-Fascism’ of the past ten years and the unscrupulousness it has entailed?
It is important to realise that the current Russomania is only a symptom of the general weakening of the western liberal tradition. Had the MOI chipped in and definitely vetoed the publication of this book, the bulk of the English intelligentsia would have seen nothing disquieting in this. Uncritical loyalty to the USSR happens to be the current orthodoxy, and where the supposed interests of the USSR are involved they are willing to tolerate not only censorship but the deliberate falsification of history. To name one instance. At the death of John Reed, the author of Ten Days that Shook the World — first-hand account of the early days of the Russian Revolution — the copyright of the book passed into the hands of the British Communist Party, to whom I believe Reed had bequeathed it. Some years later the British Communists, having destroyed the original edition of the book as completely as they could, issued a garbled version from which they had eliminated mentions of Trotsky and also omitted the introduction written by Lenin. If a radical intelligentsia had still existed in Britain, this act of forgery would have been exposed and denounced in every literary paper in the country. As it was there was little or no protest. To many English intellectuals it seemed quite a natural thing to do. And this tolerance or [sic = of?] plain dishonesty means much more than that admiration for Russia happens to be fashionable at this moment. Quite possibly that particular fashion will not last. For all I know, by the time this book is published my view of the Soviet régime may be the generally-accepted one. But what use would that be in itself? To exchange one orthodoxy for another is not necessarily an advance. The enemy is the gramophone mind, whether or not one agrees with the record that is being played at the moment.
I am well acquainted with all the arguments against freedom of thought and speech — the arguments which claim that it cannot exist, and the arguments which claim that it ought not to. I answer simply that they don’t convince me and that our civilisation over a period of four hundred years has been founded on the opposite notice. For quite a decade past I have believed that the existing Russian régime is a mainly evil thing, and I claim the right to say so, in spite of the fact that we are allies with the USSR in a war which I want to see won. If I had to choose a text to justify myself, I should choose the line from Milton:By the known rules of ancient liberty.The word ancient emphasises the fact that intellectual freedom is a deep-rooted tradition without which our characteristic western culture could only doubtfully exist. From that tradition many of our intellectuals arc visibly turning away. They have accepted the principle that a book should be published or suppressed, praised or damned, not on its merits but according to political expediency. And others who do not actually hold this view assent to it from sheer cowardice. An example of this is the failure of the numerous and vocal English pacifists to raise their voices against the prevalent worship of Russian militarism. According to those pacifists, all violence is evil, and they have urged us at every stage of the war to give in or at least to make a compromise peace. But how many of them have ever suggested that war is also evil when it is waged by the Red Army? Apparently the Russians have a right to defend themselves, whereas for us to do [so] is a deadly sin. One can only explain this contradiction in one way: that is, by a cowardly desire to keep in with the bulk of the intelligentsia, whose patriotism is directed towards the USSR rather than towards Britain. I know that the English intelligentsia have plenty of reason for their timidity and dishonesty, indeed I know by heart the arguments by which they justify themselves. But at least let us have no more nonsense about defending liberty against Fascism. If liberty means anything at all it means the right to tell people what they do not want to hear. The common people still vaguely subscribe to that doctrine and act on it. In our country — it is not the same in all countries: it was not so in republican France, and it is not so in the USA today — it is the liberals who fear liberty and the intellectuals who want to do dirt on the intellect: it is to draw attention to that fact that I have written this preface.
Friday, October 18, 2013
Wednesday, October 16, 2013
Every citizen of this country should be guaranteed that their vote matters, that their vote is counted, and that in the voting booth, their vote has a much weight as that of any CEO, any member of Congress, or any President...Barbara Boxer
...completing her thought, "...provided you're a donor to MY campaign."
Monday, October 14, 2013
Humoresque, arguably Robert Schumann's piano masterpiece, is to he read against the background of the gradual loss of the voice in his songs: it is not a simple piano piece, but a song without the vocal line, with the vocal line reduced to silence, so that all we effectively hear is the piano accompaniment. This is how one should read the famous "inner voice linnere Stimmel" added by Schumann (in the written score) as a third line between the two piano lines, higher and lower: as the vocal melodic line which remains a non-vocalized "inner voice," a series of variations without the theme, accompaniment without the main melodic line (which exists only as Augenmusik, music for the eyes only, in the guise of written notes). (No wonder that Schumann composed a "concert without orchestra," a kind of counterpoint to Bartok's "concert for orchestra.") This absent melody is to be reconstructed on the basis of the fact that the first and third levels (the right and the left hand piano lines) do not relate to each other directly, i.e. their relationship is not that of an immediate mirroring: in order to account for their interconnection, one is thus compelled to (re)construct a third, "virtual" intermediate level (melodic line) which, for structural reasons, cannot be played. Its status is that of an impossible-real which can exist only in the guise of a writing, i.e. physical presence would annihilate the two melodic lines we effectively hear in reality (as in Freud's "A child is being beaten," in which the middle fantasy scene was never conscious and has to be reconstructed as the missing link between the first and the last scene). Schumann brings this procedure of absent melody to an apparently absurd self-reference when, later in the same fragment of Humoresque, he repeats the same two effectively played melodic lines, yet this time the score contains no third absent melodic line, no inner voice - what is absent here is the absent melody, i.e. absence itself. How are we to play these notes when, at the level of what is effectively to be played, they exactly repeat the previous notes? The effectively played notes are deprived only of what is not there, of their constitutive lack, or, to refer to the Bible, they lose even that what they never had. The true pianist should thus have the savoir-faire to play the existing, positive, notes in such a way that one would be able to discern the echo of the accompanying non-played "silent" virtual notes or their absence.- Slavoj Zizek, "Move the Underground"
And is this not how ideology works? The explicit ideological text (or practice) is sustained by the "unplayed" series of obscene superego supplement. In "Really Existing Socialism," the explicit ideology of socialist democracy was sustained by a set of implicit (unspoken) obscene injunctions and prohibitions, teaching the subject how not to take some explicit norms seriously and how to implement a set of publicly unacknowledged prohibitions. One of the strategies of dissidence in the last years of Socialism was therefore precisely to take the ruling ideology more seriously/literally than it took itself by way of ignoring its virtual unwritten shadow: "You want us to practice socialist democracy? OK, here you have it!" And when one got back from the Party apparatchiks desperate hints of how this is not the way things function, one simply had to ignore these hints... This is what happens with the proclamation of the Decalogue: its revolutionary novelty resides not in its content, but in the absence of the accompanying virtual texture of the Law's obscene supplement. This is what acheronta movebo ("moving the underground") as a practice of the critique of ideology means: not directly changing the explicit text of the Law, but, rather, intervening into its obscene virtual supplement. Recall the relationship towards homosexuality in a soldiers' community, which operates at two clearly distinct levels: the explicit homosexuality is brutally attacked, those identified as gays are ostracized, beaten up every night, etc.; however, this explicit homophobia is accompanied by an excessive set of implicit web of homosexual innuendos, inner jokes, obscene practices, etc. The truly radical intervention in to military homophobia should therefore not focus primarily on the explicit repression of homosexuality; it should rather "move the underground," disturb the implicit homosexual practices which SUSTAIN the explicit homophobia.
– Virgil, as quoted by Freud, "Interpretation of Dreams"
Flectere si nequeo Superos, Acheronta movebo ("If I cannot bend the Higher Powers, I will move the Acheron").
Saturday, October 12, 2013
Thursday, October 10, 2013
Doppelganger: In fiction and folklore, a doppelgänger or doppelganger (/ˈdɒpəlˌɡæŋər/; German: [ˈdɔpəlˌɡɛŋɐ] ( listen), look-alike, literally a "double goer") is a paranormal double of a living person.from Wikipedia
It also describes the sensation of having glimpsed oneself in one's own peripheral vision with no chance of the supposed phenomenon having been a reflection.
A doppelgänger is often perceived as a sinister form of bilocation and is regarded by some to be a harbinger of bad luck. In some traditions, a doppelgänger seen by a person's relative or friend portends illness or danger while seeing one's own doppelgänger is said to be an omen of death.
Recent scientific experimentation has duplicated several doppelgänger effects when electrical stimulation was applied to the left temporoparietal junction of a patient's brain.
In contemporary vernacular, the word doppelgänger is often used in a more general sense to identify any person that physically ‒ or perhaps even behaviorally ‒ resembles another person without regard to the word's original paranormal meaning.
A dream or illusion had haunted Lincoln at times through the winter. On the evening of his election he had thrown himself on one of the haircloth sofas at home, just after the first telegrams of November 7 had told him he was elected president, and looking into a bureau mirror across the room he saw himself full length, but with two faces. It bothered him; he got up; the illusion vanished; but when he lay down again there in the glass again were two faces, one paler than the other. He got up again, mixed in the election excitement, forgot about it; but it came back, and haunted him. He told his wife about it; she worried too. A few days later he tried it once more and the illusion of the two faces again registered to his eyes. But that was the last; the ghost since then wouldn't come back, he told his wife, who said it was a sign he would be elected to a second term, and the death pallor of one face meant he wouldn't live through his second term.Carl Sanberg, "Abraham Lincoln"
I think I could offer a slightly different interpretation (See post below)
Tuesday, October 8, 2013
Superego is the obscene "nightly" law that necessarily redoubles and accompanies, as its shadow, the "public" Law. This inherent and constitutive splitting in the Law is the subject of Rob Reiner's film A Few Good Men, the court- martial drama about two marines accused of murdering one of their fellow soldiers. The military prosecutor claims that the two marines' act was a deliberate murder, whereas the defense succeeds in proving that the defendants just followed the so-called "Code Red," which authorizes the clandestine night-time beating of a fellow soldier who, in the opinion of his peers or of the superior officer, has broken the ethical code of the marines. The function of this "Code Red" is extremely interesting: it condones an act of transgression- illegal punishment of a fellow soldier- yet at the same time it reaffirms the cohesion of the group, i.e. it calls for an act of supreme identification with group values. Such a code must remain under the cover of night, unacknowledged, unutterable- in public everybody pretends to know nothing about it, or even actively denies its existence. It represents the "spirit of community" In its purest, exerting the strongest pressure on the individual to comply with its mandate of group identification. Yet, simultaneously, it violates the explicit rules of community life. (The plight of the two accused soldiers is that they are unable to grasp this exclusion of "Code Red" from the "Big Other," the domain of the public Law: They desperately ask themselves "What did we do wrong?" since they just followed the order of the superior officer.) Where does this splitting of the Law into the written public Law and its underside, the "unwritten," obscene secret code, come from? From the incomplete, "non-all" character of the public Law: explicit., public rules do not suffice, so they have to be supplemented by a clandestine, "unwritten" code aimed at those who, although they violate no public rules, maintain a kind of inner distance and do not truly identify with the "spirit of community."- Slavoj Zizek, "Why are Laibach and NSK not Fascists?"
The field of the law is thus split into Law qua "Ego-ldeal," i.e., a symbolic order which regulates social life and maintains social peace, and into its obscene, superegotistical inverse. As has been shown by numerous analyses from [Mikhail] Bakhtin onwards, periodic transgressions of the public law are inherent to the social order, they function as a condition of the latter's stability. (The mistake of Bakhtin -or, rather, of some of his followers-"- was to present an idealized image of these "transgressions," while passing in silence over lynching parties, etc., as the crucial form of the carnevalesque suspense of social hierarchy.") What most deeply "holds together" a community is not so much identification with the Law that regulates the community's "normal" everyday circuit, but rather identification with a specific form of transgression of the Law, of the Law's suspension (in psychoanalytic terms, with a specific form of enjoyment). Let us return to those small town white communities in the American south of the twenties, where the reign of the official, public Law is accompanied by its shadowy double, the nightly terror of Ku Klux Klan, with its lynching of powerless blacks: a (white) man is easily forgiven minor infractions of the Law, especially when they can be justified by a "code of honor"; the community still recognizes him as "one of us." Yet he will be effectively excommunicated, perceived as "not one of us," the moment he disowns the specific form of transgression that pertains to this community-say, the moment he refuses to partake in the ritual lynching by the Klan, or even reports them to the Law (which, of course, does not want to hear about them since they exemplify its own hidden underside). The Nazi community relied on the same solidarity-in-guilt adduced by participation in a common transgression: it ostracized those who were not ready to assume the dark side of the idyllic Volksgemeinschaft, the night pogroms, the beatings of political opponents - in short, all that "everybody knew, yet did not want to speak about aloud."
This may look like criticism of the GOP, but IT isn't, either. This is why NOT
Monday, October 7, 2013
But certainly for the present age, which prefers the sign to the thing signified, the copy to the original, representation to reality, the appearance to the essence... illusion only is sacred, truth profane. Nay, sacredness is held to be enhanced in proportion as truth decreases and illusion increases, so that the highest degree of illusion comes to be the highest degree of sacredness.- Feuerbach, "Preface to the second edition of The Essence of Christianity"
Sunday, October 6, 2013
‘The fundamental level of ideology is not of an illusion masking the real state of things but that of an (unconscious) fantasy structuring our social reality itself. And at this level, we are of course far from being a post-ideological society. Cynical distance is just one way – one of many ways – to blind ourselves to the structuring power of ideological fantasy: even if we do not take things seriously, even if we keep an ironic distance, we are still doing them’- Slavoj Zizek
Friday, October 4, 2013
Wednesday, October 2, 2013
In logic, the law of excluded middle (or the principle of excluded middle) is the third of the three classic laws of thought. It states that for any proposition, either that proposition is true, or its negation is true.
The law is also known as the law (or principle) of the excluded third, in Latin principium tertii exclusi. Yet another Latin designation for this law is tertium non datur: "no third (possibility) is given".
The earliest known formulation is Aristotle's principle of non-contradiction, first proposed in On Interpretation, where he says that of two contradictory propositions (i.e. where one proposition is the negation of the other) one must be true, and the other false. He also states it as a principle in the Metaphysics Book 3, saying that it is necessary in every case to affirm or deny, and that it is impossible that there should be anything between the two parts of a contradiction.
The principle should not be confused with the principle of bivalence, which states that every proposition is either true or false, and has only a semantical formulation.
Tuesday, October 1, 2013
The Irish dullahan or dulachán ("dark man") is a headless fairy, usually riding a black horse and carrying his head under one arm (or holding it high to see at great distance). He wields a whip made from a human corpse's spine. When the dullahan stops riding, a death occurs. The dullahan calls out a name, at which point the named person immediately perishes. In another version, he is the headless driver of a black carriage. A similar figure, the gan ceann ("without a head"), can be frightened away by wearing a gold object or casting one in his path.- Wikipedia