τεχερε

Text derives from the Latin textus (a tissue), which is in turn derived from texere (to weave). It belongs to a field of associated linguistic values that includes weaving, that which is woven, spinning, and that which is spun, indeed even web and webbing. Textus entered European vernaculars through Old French, where it appears as texte and where it assumes its important relation with tissu (a tissue or fabric) and tisser (to weave). All of these resonant associations are relevant to understanding how "the text" is used in contemporary scholarship, especially the interplay between its nominal and verbal forms, an interplay that registers the quality of what Julia Kristeva has called the text's "productivity," that is, its capacity to enable and exceed the producing, the materialization, of products.

The emergence of the text as an important concept in humanistic scholarship has taken many twists and turns. When Walter Benjamin, in his essay "The Image in Proust," described Proust's writing as a textum, a weaving not unlike the raveling and unraveling carried out by Penelope in the Odyssey, he was bringing to closure a tradition that dates back at least to Quintilian (c. 35–100 C.E.), a tradition of associating the literary work with a tissue woven of many threads. If it makes sense to associate Benjamin with the closure of this tradition, it is because in his insistence on the dialectic of raveling and unraveling, he foregrounds a key preoccupation of what came to be known as textual criticism. Textual criticism—a distinctive fusion of the practices of biblical exegesis, paleography, and philology linked now with the figure of the German philologist Karl Lachmann (1793–1851)—was an institutionally and largely theologically organized emphasis on the text as an empirical object. This expressed itself during the fourteenth century in the works of William Langland, Geoffrey Chaucer, and John Wycliffe (among others) as a concern for the original and therefore true words contained in any writing—in effect, what God actually said. The text was defined either in opposition to commentary and annotation or in opposition to all that is supplemental: introductions, appendices, etc. This was a text understood as a thing, as a specific and precise configuration of words toward which one was then authorized to turn his or her hermeneutical attentions.

Read more: Text/Textuality - Etymology - Tissue, Tradition, Textus, Weaving, Words, and Closure http://science.jrank.org/pages/11410/Text-Textuality-Etymology.html#ixzz1DB0wlwuC





(καλωσόρισμα από και προς την καινούρια μου φίλη Μ, η θετική ενέργεια ως δάνειο και αντιδάνειο)

C-thru

This quasi-magical cognitive attitude toward historical matter
remained basic to Benjamin's understanding of materialism.
Scholem recorded his "extreme formulation": '"A philosophy that
does not include the possibility of soothsaying from coffee grounds
and cannot explicate it cannot be a true philosophy.'" As Bloch
has commented, Benjamin proceeded "as if the world were
language."The objects were "mute." But their expressive (for
Benjamin, "linguistic") potential became legible to the attentive
philosopher who "named" them, translating this potential into the
human language of words, and thereby bringing them to speech.[...]

In the Trauerspiel study, the abstractness of representation has the
effect of sealing the reader within the text, that creates its own win-
dowless world. As in the stuffy, upholstered bourgeois interiors of
the nineteenth century, one is threatened with claustrophobia. In
contrast, the atmosphere of One Way Street has all the light, air, and
permeability of the new architecture of Gropius or Corbusier. The
outside world of gas stations, metros, traffic noises, and neon lights,
which threatens to disrupt intellectual concentration, is incorporated
into the text. These material substances rub against thought with a
friction that generates cognitive sparks, illuminating the reader's
own life-world. Gloomy descriptions of the decaying bourgeois
order are juxtaposed with the most varied aphoristic observations:
"In summer those who are fat attract attention, in winter, those
who are thin." "The Automobile Disease: [. . .] Its etiology: the
secret wish to discover out of the general decline the quickest way
to do oneself in." "Genuine polemics takes a book in hand as
lovingly as a cannibal prepares a baby." "One complains about
beggars in the South and forgets that their tenaciousness in front of
one's nose is as justified as the obstinacy of the scholar before a
difficult text."

[SusanBuck-Morss on W.Benjamin, Dialectics of Seeing, p.17]

To speculate-On "Cognition"

The human capacity for effective and efficient action is affected by many factors. Discussing consistancy in color perception, Maturana and Varela argue that in the perception of color we cannot find a direct correspondence between the color consistency of the objects we see and the light waves reflected from them. They claim that it is not easy to explain how we see colors, but that we must stop thinking that the color of the objects we see is determined by the features of the light we receive from them. Rather, they suggest that the experience of a color corresponds to a specific pattern of states of activity in the nervous system that can be triggered by a number of different light perturbations (1992, 22. Also see 252, 253, 254).

Following this model, I would suggest that the cognitive function of people is not "distorted" by circumstances; rather, that human cognitive performance is context-dependent and multidimensional, and that to really understand human cognition it is not possible to approach it as a self-contained system. Human cognition should be approached as an integrated structure, where cognitive processes vary from situation to situation, depending on situational differences that relate to a broad variety of categories which overflow traditional definitions of cognition. These factors affect cognitive performance not necessarily in negative ways; experience permits people to develop efficient strategies to deal with new situations, responding to them by taking shortcuts and leaps of faith, in high-speed information-processing acts commonly called intuitive jumps. These "intuitive jumps" are connected with the goal-seeking character of our interaction with the environment and bring to the fore the role that guessing plays in cognitive performance.

Hidden underneath the litcrit discussions lie more subtle and difficult questions of intelligibility. As competent readers, we handle linear texts by taking notes, reordering and analyzing writings for our own needs. In reading current hypertext: web pages or interactive computer games and applications, our tasks also include figuring out what it is that we might take notes on, or reorder and for what purposes we might use it. These problems are often referred to in terms of navigation and orientation (what is it? how can I get around it?). We are literate readers: accustomed to genres which encode the reader, author and purpose of the communication into their forms; we are accustomed to the outline as our model of intelligible structure in printed texts. That sense of outline enables us to linearly traverse complex structures (we go from I.b.2. directly to II.A.1). To that model, hypertext adds the topical link-node diagram which is offered as an intelligible data structure. Current media add the situated speech of conversation, image, sequence, motion and structures of interaction. These are different and new: there are few genres that provide us with the expectations we need to navigate and orient ourselves.. The Art of Memory, a mnemonic tradition that began in ancient Greece and persisted through the Middle Ages, the Renaissance and into the seventeenth century gives us an account of how people could hold and organize thoughts, making of themselves walking books without using the written word. It may also point toward ways for developing visual and narrative models of intelligibility to apply to new media. The Art of Memory provides us with way to open up questions of intelligibility through structure, visible form, metaphor, and narrative.
Hypertext is as much a term for understanding as it is an objective phenomenon. It is perhaps the best ready-made method for considering the problems of interactive media. The history of hypertext has been shaped by theories and attitudes that are already realized in the work produced. Many characteristics of hypertext are socially constructed; the common understandings make communications intelligible. It is important to work toward constructing those common understandings. When we consider "common understandings," we know that they may not be universally held and are often distinctly not those of leading thinkers. Common understandings are often not explicitly documented; they are vague, inferred and debatable. For example, this article asserts that computer information is commonly understood to be disembodied, scientific and objective. To the contrary, Richard Coyne, in Designing Information Technology in the Postmodern Age asserts that "the operative philosophy of the computer world is not logical positivism, or even analytical philosophy, but liberal pragmatism.Neither is the computer world inhuman, driven by a kind of 'techno-rationalism.The computer world may no longer be considered scientific and authoritarian by its developers, but it once was and it has been popularly thought of that way until very recently. These issues open up a number of questions. Whose beliefs shape media like hypertext? Are outmoded opinions still important? Does the malleability of beliefs make artifacts like hypermedia malleable, or will hypermedia remain fixed in some respects by the body of products produced? While it is quite beyond this paper to discuss these possibilities, they are relevant questions. Will change be revolutionary, continuous or will the forms remain fixed? We have some historical precedents: cars, bicycles and radio electronics all show the tendency to change in ways that resemble plate tectonics, i.e., to coalesce from a period of fluidity into a fixed form which remains until stresses force a change, which results in another period of general or special quake and confusion, coalescing into another period of fixity. The modern bicycle took shape near 1880, and has changed little since. Broadcast has three major periods: am, fm and television. Cable and digital appear to be the fourth and fifth. We are certainly in a quake zone within communication, and the ability to form the next stage will be a matter of social power, and a matter of establishing a set of concepts adequate to analyze current pressures.
Within this context, it is not possible to be definitive about the proper interpretation of hypertext and its nature, but, again in the words of Richard Coyne, to "open up a space" in which questions and possibilities can be organized and discussed.

Guessing as a cognitive strategy.Guessing is a very efficient way to strategize an action on the basis of existing information; guessing is connected to meaning in information already possessed. Bateson suggests that meaning may be regarded as an approximate synonym of pattern, redundancy, information and restraint. He suggests that any aggregate of events or objects contains redundancy or pattern. If we divide the aggregate into two parts, the observer that sees only one part "can guess, with better than random success" what is in the other part. Bateson suggests that what is in one part contains information, or has meaning, or redundancy about what is in the other part. In cybernetic terms "the information available on one side will restrain (i.e., reduce the probability of) wrong guessing" (Bateson, 1985, 131). Guessing is then based on information possessed, on redundancy and on the resulting predictability, and it is as much a proof of human economy of action in the realm of cognitive strategies as the reading of instructions.
 

 Cognition, Emotion and Other Inescapable Dimensions of Human Experience

 

http://trex.id.iit.edu/visiblelanguage/Feature_Articles/ArtofMemory/ArtofMemoryPt2.html

To speculate-On "Freud"

Here is another S.P., agreed (I mean a secret de Polichinelle), but I would put my hand into the fire, it's really the only one.For the rest, they will understand nothing about my clinamen, even if the are sure of everything, especially in that case, the worst one.Especially there where I speak trully they will see only fire.On this subject, you know that Freud's Sophie was cremated.

[J.D. The postcard, p.255]



"This afternoon we received the news that our sweet Sophie in Hamburg had been snatched away by influenzal pneumonia, snatched away in the midst of glowing health, from a full and active life as a competent mother and loving wife, all in four or five days, as though she had never existed. Although we had been worried about her for a couple of days, we had nevertheless been hopeful; it is so difficult to judge from a distance. And this distance must remain distance; we were not able to travel at once, as we had intended, after the first alarming news; there was no train, not even for an emergency. The undisguised brutality of our time is weighing heavily upon us. Tomorrow she is to be cremated, our poor Sunday child! . . . Sophie leaves two sons, one of six, the other thirteen months, and an inconsolable husband who will have to pay dearly for the happiness of these seven years. The happiness existed exclusively within them; outwardly there was war, conscription, wounds, the depletion of their resources, but they had remained courageous and gay. I work as much as I can, and am thankful for the diversion. The loss of a child seems to be a serious, narcissistic injury; what is known as mourning will probably follow only later."
On October 15, 1926, Freud wrote to Ludwig Binswanger, "For me, that child took the place of all my children and other grandchildren, and since then, since Heinele's death, I have no longer cared for my grandchildren, but find no enjoyment in life either. This is also the secret of my indifference—it has been called courage—towards the threat to my own life." On March 11, 1928, he returned to the subject in a letter to Ernest Jones: "Sophie was a dear daughter, to be sure, but not a child. It was only three years later, in June 1923, when little Heinele died, that I became tired of life permanently. Quite remarkably, there is a correspondence between him and your little one. He too was of superior intelligence and unspeakable spiritual grace, and he spoke repeatedly about dying soon. How do these children know?"

[http://www.enotes.com/psychoanalysis-encyclopedia/halberstadt-freud-sophie]

you should be able to guess, to say it in my place, for we have said everything to each other.
I would have liked, yes, to give you everything that I did not give you, and this does not amount to the same.At least this is what you think, and doubtless you are right, there is in this Necessity.
I will ask myself what to turn around has signified from my birth on or thereabouts.I will speak to you again, and of you, you will not leave me but I will become very young and the distance incalculable.
Tomorrow I will write to you again, in our foreign language.I won't retain a word of it and in September, without my even having seen you again, you will burn
you will burn it, you, it has to be you.

[J.D.The postcard, p.256, end of envois]

μετανάσταση

νομιμοποιούνται εισβολές για ανύπαρκτα όπλα

νομιμοποιούνται εκτελέσεις ανύπαρκτων εχθρών 

νομιμοποιούνται σφαγές αμάχων

νομιμοποιούνται οικονομικές αφαιμάξεις των πλουτοπαραγωγικών τους πηγών

κι όταν οι διεθνείς αιχμάλωτοι πολέμου αναζητούν καταφύγιο, κρίνονται παράνομοι.

δυο φορές νεκροί, να περιμένουν τη μετανάσταση.

a bell and a porticus

At first, men talked to each other, beat on drums and drew pictures. Then they erected buildings and built roads. They walked from town to town and from city to city relating the latest news. They wrote letters, scrolls, books. They trained horses to carry them faster than they could walk and they built boats to carry them further than they could swim. And then, for several thousand years of civilized history, while literature, architecture, art, warfare. physics, chemistry, medicine and the whole multitude of human technological achievement advanced, retreated and advanced again, the techniques of communication remained static. A message moved only as fast as the fastest horse and carried only as far as the eye could see.

Then, in 1753, the barrier was broken. Unfortunately for the memory of the person who accomplished this, he will remain known to history only by the initials "C.M." with which he signed a letter written to the Scotch Times describing a wonderful idea. He described an electric telegraph based on static electricity. The movement of "electric balls attached to the ends of a set of wires corresponding to the letters of the alphabet" would, the writer felt, improve the sending of messages from place to place. C.M.'s letter was published and was followed by a 50-year silence.

The reason for the silence was that static electricity is too limited to be effective in telegraphy, a fact apparently recognized but not verbalized at the time. Not until people like Volta, Ampere, Oersted and Faraday came along to develop and demonstrate electrical theory could the telegraph be invented. At the time of C.M.'s letter, the only thing really known about electricity was that amber-and certain other materials called "electricals" from the Greek word for amber, elecktron - could be charged by rubbing it.
While Volta and his peers were at work unraveling the mysteries of electricity, another development appeared. This was the last flowering of the mechanical, or visual, telegraph. The visual telegraph traced its ancestry back to smoke signals and hilltop bonfires and the towers used by Egyptians and Romans to pass information along. Visual telegraphy reached its highest development in France during and following the French Revolution. A weakened France, surrounded by her enemies, was saved because the enemies - the English, the Spanish, the Dutch, the Germans and the Italians - could not communicate with each other. Within France, however, a series of visual telegraph towers, designed by Claude Chappe, was built between cities to carry news and unify the revolution-torn country. By 1852, when the electric telegraph finally caught up with and passed it, the Chappe system in France covered a total distance of more than 3,000 miles and used a total of 556 telegraph towers with various semaphore arms for complicated messages.

http://www.porticus.org/bell/capsule_bell_system.html

Αυτοδέσμευση

Ζούμε σήμερα σ' ένα πολιτισμό κατακερματισμένων ιδεολογιών, ταυτοτήτων, σχέσεων.Αντιλαμβανόμαστε την ανάγκη για συλλογικότητα, συνάρθρωση, αυτοοργανωμένες κοινότητες, που θα μοιράζονται κοινούς στόχους και οράματα προκειμένου να αντισταθούμε και να δράσουμε θετικά και αποτελεσματικά.Προτάσουμε τις αξίες της ελευθερίας, της αλληλεγγύης, της ισότητας.Αυτή η προσπάθεια δεν μπορεί να τελεσφορήσει εάν εμείς οι ίδιοι δεν επιλέγουμε τα μέσα εκείνα που να ταυτίζονται με το σκοπό, εάν στην καθημερινότητά μας δεν κάνουμε πράξη τα όσα διατεινόμαστε.Εαν δεν τηρούμε τις αρχές και τους κανόνες που οι ίδιοι έχουμε θέσει, όχι γιατί φοβόμαστε την τιμωρία και τον αποκλεισμό, αλλά γιατί υπακούμε στο ήθος και την συνείδησή μας.Γιατί αυτοδεσμευόμαστε.
Προϋπόθεση για κάθε είδους σχέση, είναι η αυτοδέσμευση.

Xtreme Sports_dedicatio III

χειρονομίες μιας ομάδας

η σημασία του να ακούς πριν χτυπήσεις

καιρός

κάποτε θα σωθούνε οι λέξεις
ίσως τότε σωθούμε κι εμείς

Flammarion

"Better doubt of things concealed,
than to contend about uncertainties"
Augustine

auto

ο φόβος είναι το αντίθετο όλων των συναισθημάτων.

το αντίθετο του φόβου, είναι η ελευθερία.

reengineering the brain

Automatic Transmission

Children of the Brain

Look, what thy memory cannot contain
Commit to these waste blanks, and thou shall find
Those children nursed, delivered from thy brain
To take a new acquaintance from thy mind

W.Shakespeare

U and the paradocs

[...] The lie of the contemporary world is not a lie in the subjective sense, in the sense of the sin of the subject, this lie is the expression of a profound degeneration of the structure of consciousness. From the world ever moreso disappears the personal conscience and all the less is heard its voice. But this does not mean, that in general conscience vanishes, it but alters its character. The collective consciousness has crystallised with such power and in such proportions, that it completely smothers within man the personal conscience. Man is forced into the lie in the name of this or some other understanding of the collective welfare. The lie to a remarkable degree is the manifestation of the social order. Man lies primarily to an other and to others. And even when man lies to himself, then he does this, having others in view both consciously and unconsciously. Man plays out a role before himself, so as then later to play out this role before others. The dictator is always a man inwardly an incorrigible liar, but this lying defines his role afront the world. The social attitudes of people are filled not only by the evil lie, begotten of the will to power, but also by the innocent conditional lie. The innocent conditional lie can be the condition for the possibility of human living-together. Thus, for example, a man might polite with another man, whom he despises to the bottom of his soul. The lie is wrought by evil, when there is the will towards domination and might, not personal only, but collective also, in what it cannot realise of itself. The will to power can be particular to an individual, but it always bears a social character. The “super man” of Nietsche unfailingly must find himself in social acts. But these social acts unfailingly demand the lie. The will to power cannot be realised otherwise, than with the assist of the lie. Christ spoke with power, and in Him only was the pure truth. Caesar, the dictator, can find power only with the help of the lie. Without the lie can be realised only the feeling of freedom. Freedom is a principle, contrary to lie. And the authentic liberation of man is a liberation from the domination of the lie. The extent of the lie in the world defines itself by the manifestation of a centralising collective consciousness, sustaining the will to power. To this ought to be opposed the heroic struggle for the freedom of the spirit, i.e. for the truth, the unmasked lie. Not at all does this mean individualism. Man is a communitarian being. The struggle cannot be directed against the creation of a new society, of a new communality of people. But truth always means, that spirit defines society, whereas the lie signifies, that society defines spirit. The new society cannot be created by diplomacy, i.e. by adaption to the condition of the world. The world is so full of the lie, the lie is so corrosive to the supreme human ideas, that by the unique powers of the world, by which everything is relativised, it is impossible to conquer the lie. Faith in the victory over the lie presupposes faith in the existence of a power exalted above the world, of the power of a Truth over the world, i.e. God. Even if all the world be infected by the lie, then all the same there is the Truth, pure from every blemish of lie, and in the struggle against the lie we ought to unite with this Truth. The personal conscience defines our relationship to this utmost Power -- the Truth, but this is not only a conscience, isolated from other people, this is a conscience, pervaded by the sense of the spiritual brotherhood of people, a brotherhood in the Truth, and not in the lie.

[N. A. Berdyaev, The paradox of the Lie]

satyagraha

“They say, 'means are, after all, means'. I would say, 'means are, after all, everything'. As the means so the end...”

Mahatma Ghandi

διάβατον

τέσσερα φεγγάρια
ενώνουν την άλω τους
πάνω απ' την κοίτη
του ποταμού σου

reste moi

night/νύχτα from rhizoma on Vimeo.

8 July 1979
during all the time that I spent cutting out these two little
flowers for you.
follow the line of my drawing, my life line, my line of
conduct.

[J.D. The postcard]

psychopower

Bernard Stiegler has rightly observed that “we are now in the midst of a revolution in cultural and cognitive technologies, and in the very foundations of knowledge.”[1] It is a revolution in which “intelligence must wage a battle for intelligence”[2] against psychotechnological systems of psychopower which function as “attention control apparatuses” which destroy attention, and responsibility with it.[3] One might reformulate Stiegler’s description of the revolution in contemporary cultural and cognitive technologies in Arendtian terms as “a battle for the life of the mind,” which would constitute a resistance against all forms of technological hegemony that seek to eliminate human spontaneity, as it is exhibited in the human capacities to think, will, and judge.

Stiegler has noted the similarity between psychopower and education. Education, according to Stiegler, is attention formation. As he explains, to “capture attention is to form it… and to form it is to capture it.”[4] Attention formation has historically taken place through psychotechniques such as reading or writing. These psychotechniques form attention through “the play of retentions and protentions individually and collectively.”[5] Here it is possible to map Arendt’s activities of the life of the mind onto Stiegler’s model of intelligence. Retention can be understood as judging, which is concerned with the past and relies on the retentive (hypomnesis) and productive (anamnesis) capacities of the imagination. Protention can be understood as willing, with its concern for future projects. Attention can be understood as thinking, the inner dialogue which interacts with the other activities. Stiegler explains how these capacities develop through the use of psychotechnics:

The formation of at-tention always consists of the psychotechnical accumulation of re-tentions and pro-tentions. Attention is the flow of consciousness, which is temporal and, as such, is created initially by what Husserl analyszes as “primary” retentions – “primary” because they consist of apparent (present) objects whose shapes I retain as though they were themselves present. This retention, called “primary” precisely because it occurs in perception, is then “conditioned” by “secondary” retentions, as the past of the attentive consciousness – as its “experience.” Linking certain primary retentions with secondary retentions, consciousness projects protentions, as anticipation. The  constitution of attention results from the accumulation of both primary and secondary retentions, and the projection of protentions as anticipation.[6]

http://therelativeabsolute.wordpress.com/2010/12/28/the-new-revolution-stiegler-and-arendt-on-psychopower-education-and-the-life-of-the-mind/

Oblivious transference

In cryptography, an oblivious transfer protocol (often abbreviated OT) is a type of protocol in which a sender transfers one of potentially many pieces of information to a receiver, but remains oblivious as to what piece (if any) has been transferred.
The first form of oblivious transfer was introduced in 1981 by Michael O. Rabin^[1]. In this form, the sender sends a message to the receiver with probability 1/2, while the sender remains oblivious as to whether or not the receiver received the message. Rabin's oblivious transfer scheme is based on the RSA cryptosystem. A more useful form of oblivious transfer called 1-2 oblivious transfer or "1 out of 2 oblivious transfer," was developed later by Shimon Even, Oded Goldreich, and Abraham Lempel^[2], in order to build protocols for secure multiparty computation. It is generalized to "1 out of n oblivious transfer" where the user gets exactly one database element without the server getting to know which element was queried, and without the user knowing anything about the other elements that were not retrieved. The latter notion of oblivious transfer is a strengthening of private information retrieval where one does not care about database's privacy.
Claude Crépeau showed that Rabin's oblivious transfer is equivalent to 1-2 oblivious transfer.^[3]
Further work has revealed oblivious transfer to be a fundamental and important problem in cryptography. It is considered one of the critical problems in the field, because of the importance of the applications that can be built based on it. In particular, it is a `complete' for secure multiparty computation: that is given an implementation of oblivious transfer it is possible to securely evaluate any polynomial time computable function without any additional primitive.[wiki]

κυριολεξία_περί πίστεως

σήμερα το πρωί, ξύπνησα από τις καμπάνες που χτύπαγαν χαρμόσυνα και τις φωνές ενός άντρα που φώναζε δυνατά "γαμώ την Παναγία μου, γαμώ την Παναγία μου"-κοίταξα, ήταν ξαπλωμένος στο δρόμο, ημίγυμνος, τα παντελόνια του κατεβασμένα, σε τρανς.και τότε κατάλαβα οτι δεν έβριζε, το πίστευε.

Βασίλειος Vs Κοκακόλας|αυτοοργάνωση Vs.ψευτοελεημοσύνης

Έργο ζωής και σημαντικό σταθμό στην πορεία του, αποτελεί η ίδρυση και λειτουργία ενός κοινωνικού φιλανθρωπικού συστήματος, του Πτωχοκομείου ή Βασιλειάδας. Εκεί διοχετεύει όλη την ποιμαντική του ευαισθησία, καθιστώντας την πρότυπο κέντρου περίθαλψης και φροντίδας των ασθενέστερων κοινωνικά ατόμων. Ουσιαστικά η Βασιλειάδα υπήρξε ένας πρότυπος οίκος για τη φροντίδα των ξένων, την ιατρική περίθαλψη των φτωχών άρρωστων και την επαγγελματική κατάρτιση των ανειδίκευτων. Καθίσταται η μήτρα ομοειδών οργανισμών που δημιουργήθηκαν σε άλλες επισκοπές και στάθηκε η σταθερή υπενθύμιση στους πλουσίους του προνομίου τους να διαθέτουν τον πλούτο τους με έναν αληθινά χριστιανικό τρόπο.
Καταπονημένος από την ευρεία δράση που ανέπτυξε σε πολλούς τομείς της χριστιανικής μαρτυρίας καθώς και την ασκητική ζωή, την οποία ακολουθούσε, ο Βασίλειος πεθαίνει την 1 Ιανουαρίου του 379 σε ηλικία 50 ετών. Ο θάνατός του βυθίζει στο πένθος όχι μόνο το ποίμνιό του αλλά και όλο το χριστιανικό κόσμο της Ανατολής. Στην κηδεία του συμμετέχουν Ιουδαίοι, πιστοί της εθνικής θρησκείας και ένα πλήθος ανομοιογενούς θρησκευτικής και εθνικής απόχρωσης. Η παρακαταθήκη του υπήρξε το τεράστιο σε μέγεθος και σημασία θεολογικό – δογματικό του έργο μαζί με τη συμβολή του στη λειτουργική και την πρωτότυπη ανθρωπιστική του δράση.
 [wiki]

εφημερεύον

The dissimulation of the woven texture can in any case take centuries to undo its web:a web that envelops a web, undoing the web for centuries, reconstructing it too as an organism, indefinitely regenerating its own tissue behind the cutting trace, the decision of each reading.There is always a surprise in store for the anatomy or physiology of any criticism that might think it had mastered the game, surveyed all the threads at once, deluding itself, too, in wanting to look at the text without touching it, without laying a hand on the "object", without risking-which is the only chance of entering into the game, by getting a few fingers caucht-the addition of some new thread.Adding here, is nothing other than giving to read.One must manage to think this out:that it is not a question of embroidering upon a text, unless one considers that to know how to embroider still means to have the ability to follow the given thread.That is, if you follow me, the hidden thread. If reading and writing are one, as is easily thought these days, if reading is writing, this oneness designates neither undifferentiated (con)fusion nor identity at perfect rest; the is that couples reading with writing must rip apart.
   One must then, in a single gesture, but doubled, read and write.And that person would have understood nothing of the game who, at this {du coup} , would feel himself authorized merely to add on;that is, to add any old thing.He would add nothing:the seam wouldn't hold.Reciprocally, he who  through "methodological prudence," "norms of objectivity," or "safeguards of knowledge" would refrain from committing anything of himself, would not read at all.The same foolishness, the same sterility, obtains in the "not serious" as in the "serious".The reading or writing supplement must be rigorously prescribed, but by the necessities of a game, by the logic of play, signs to which the system of all textual powers must be accorded and attuned.
 

[J. Derrida, Plato's pharmacy]

Did Immanuel Kant dream of Wikileaks? On Perpetual Peace

 About 200 years after the emergence of Kant’s theory, it turns out that political scientists who work in international relations have come to the conclusion that this theory is correct, according to the data they have thus far. This is surprising: the dominant theory in international relations—so-called “realism”—has no explanation for this data. Realism posits that states, in foreign policy, act exclusively according to their own national interests, so that, without any supra-national body, there is a sort of Hobbesian state of nature, in which conflicts, according to the interests of the states involved, can escalate into wars, regardless of the sort of constitutions these states have.

Against this view, Kant maintained that democracies (“Republics”) would not go to war against one another, because the interests of the ruling bodies within these democracies are generally identical with the interests of those who are governed by them, because the worth of the individual has become a part of the understanding of the state, and because—and here is the crucial point for us—the international relationships in democracies are public: there aren’t any secret subsidiary agreements to international treaties; for every citizen, everything is transparent and can be checked on, and those who rule in democracies tend to avoid all duplicity and secret policies. This condition of publicity constitutes the centerpiece of Kant’s democratic peace: The democratic form of government will ensure peace between republics, independent of their particular interests, only when the goals and praxis of regimes in international politics are transparent and public.

http://www.newappsblog.com/2010/12/kant-and-wikileaks.html

Mark Twain_The report of his death was an exaggeration

 SATURDAY.-- I am almost a whole day old, now. I arrived yesterday. That is as it seems to me. And it must be so, for if there was a day-before-yesterday I was not there when it happened, or I should remember it. It could be, of course, that it did happen, and that I was not noticing. Very well; I will be very watchful now, and if any day-before-yesterdays happen I will make a note of it. It will be best to start right and not let the record get confused, for some instinct tells me that these details are going to be important to the historian some day. For I feel like an experiment, I feel exactly like an experiment; it would be impossible for a person to feel more like an experiment than I do, and so I am coming to feel convinced that that is what I AM--an experiment; just an experiment, and nothing more.

Then if I am an experiment, am I the whole of it? No, I think not; I think the rest of it is part of it. I am the main part of it, but I think the rest of it has its share in the matter. Is my position assured, or do I have to watch it and take care of it? The latter, perhaps. Some instinct tells me that eternal vigilance is the price of supremacy. [That is a good phrase, I think, for one so young.] [...]

I followed the other Experiment around, yesterday afternoon, at a distance, to see what it might be for, if I could. But I was not able to make out. I think it is a man. I had never seen a man, but it looked like one, and I feel sure that that is what it is. I realize that I feel more curiosity about it than about any of the other reptiles. If it is a reptile, and I suppose it is; for it has frowzy hair and blue eyes, and looks like a reptile. It has no hips; it tapers like a carrot; when it stands, it spreads itself apart like a derrick; so I think it is a reptile, though it may be architecture.

I was afraid of it at first, and started to run every time it turned around, for I thought it was going to chase me; but by and by I found it was only trying to get away, so after that I was not timid any more, but tracked it along, several hours, about twenty yards behind, which made it nervous and unhappy. At last it was a good deal worried, and climbed a tree. I waited a good while, then gave it up and went home.

Today the same thing over. I've got it up the tree again.

[M.Twain, Eve's diary]

τίνος πρόσωπον δητ’ εν αγκάλαις έχεις;

στην έρημο σήμερα τα σαρκοβόρα τρώνε σάρκες
σαν προαιώνιες  Αγαύες μανιασμένες
ο μάντης θα τους δείξει πάλι την παραφροσύνη τους
πως είναι οι δικές τους σάρκες που κατασπαράζουνε
το ίδιο τους το γέννημα και μέλον
"κοίτα τον ουρανό, βλέπεις τ'αστέρια;
άκου τα λόγια σου, φρονείς το λάθος;"

η γλώσσα του κόσμου_in the cloud

ιερά τέρατα

L before K_lumen naturale

Natural light, equivalent to lumen naturalis rationis, in medieval philosophy and theology denoted the ordinary cognitive powers of human reason unaided by the supernatural light of grace, lumen gratiae, or divine revelation, lumen fidei. -- J.J.R. The phrase 'natural light of reason' occurs also in the scientific writings of Galileo (q.v.) and De...
Found on http://www.ditext.com/runes/l.html

learning by playing

shooting by reflecting

ροή και στάση

Στο Μητρώον φυλάσσονταν μία πλήρης σειρά από δημόσια τεκμήρια, όπως νόμοι, ψηφίσματα, αρχειακό υλικό, δικαστικά έγγραφα, οικονομικές αναφορές, λίστες εφήβων, καθώς και ιερά αναθήματα-προσφορές, μέτρα και σταθμά. Η συνεύρεση της λατρείας με το δημόσιο αρχείο φαντάζει περίεργη, και για κάποιον απροσδιόριστο για εμάς λόγο η Ρέα θεωρείτο – όπως δείχνουν τα πράγματα – κατάλληλη προστάτιδα των νόμων της πόλης. Η τελική διαμόρφωση του οικοδομήματος πρέπει να ολοκληρώθηκε γύρω στο 140 π.Χ., όταν ένα καινούριο κτίσμα διαδέχθηκε το παλαιότερο στο ίδιο σημείο, ίσως με δαπάνες του ηγεμόνα του ελληνιστικού βασιλείου της Περγάμου Αττάλου Β΄. Κατά μία άλλη άποψη – λιγότερο αληθοφανή – το ελληνιστικό Μητρώον πατάει στα θεμέλια ενός προϋπάρχοντος αρχαϊκού Μητρώου και δεν διαδέχθηκε το παλιότερο Βουλευτήριον, το οποίο μέχρι την οικοδόμηση του Νέου Βουλευτηρίου στα τέλη του 5ου αι. π.Χ. λειτουργούσε σε άλλον, υπαίθριο χώρο (στο λεγόμενο «Συνέδριον»).

http://www.eie.gr/archaeologia/gr/02_DELTIA/Metroon.aspx

εν_bedding Jacques

"And they plaster themselves on the walls.An immense poster.This is a stamp.They have signed our I.O.U. and we can no longer acknowledge it.Any more than our own children.This is what tradition is, the heritage that drives you crazy.People have not the slightest idea of this, they have no need to know
that they are paying (automatic withdrawal) nor whom they are paying (the name or the thing: name is the thing) when they do anything whatsoever, make war or love, speculate on the energy crisis, construct socialism, write novels, open concentration camps for poets or homosexuals, buy bread or hijack a plane, have themselves elected by secret ballot, bury their own, criticize the media without rhyme or reason, say absolutely anything about chador or the ayatollah, dream of a great safari, found reviews, teach, or piss against a tree."

J.D.The postcard

Publish Post

unweaving a polymyth to monomyths

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II our house of cards

Chiasma_Jacques indexing Ferdinand

structuralism and deconstruction
cross on synecdoche

ένα και χίλια μου

του νου μου αίμα
φωτιά και άσμα μου
σε κάθε στροφή θα διαφεύγω
σε μια δέηση
για να βρεθώ πάλι κοντά σου
ακόμα ένα σκαλί στην κλίμακά σου
κύριε των δυνάμεων
σκοπέ και φύλακα του γέλιου
και των δακρύων μου
περίμενέ με
λίγο
ακόμα

έρχομαι

being a fool

χάζω [εν συνθέσει:ανα-, παρα-, προ-χάζω] αναγκάζω τινά να αποχωρήσει, αποστερώ τινά τινός, χάζομαι, επικ.μελλ. χάσσομαι, αορ.α' χασσάμην " υποχωρώ, αποσύρομαι, οπισθοχωρώ, φοβούμαι να..":εκ του ghe-d-(μετά του σχηματιστ. στοιχείου d) συγγ. τοις :αρχ. ινδ. jahati=εγκαταλείπει, παραιτείται, jihite=απέρχεται, εξέρχεται, αναπηδά, hiyate=εγκαταλείπεται, μένει οπίσω, αβεστ. zazami=απολύω, αρχ.γερμ. gan, gen, νεογερμ. gehen=βαδίζειν, πορεύεσθαι, υπάγειν΄ρ.ghe(i)=ελλείπειν (βλ.κιχάνω), ταυτόσημοι προς τας ρ. ghe(i)-, ghi-=χαίνειν, χάσκειν, χασμάσθαι (βλ. χαίνω, χάος)

J.D.A.T. 1600

"Our amorous bureaucracy, our erotic secretariat, we will have confided too much to them not to lose the control and memory of it.They now have the autonomy which is killing revolutions (getting fat and the police). The real enigma, the absolute stenography-one has to be right in the room in order to know how to decipher, along with the other.But I would like to be your secretary.While you were out I would transcribe your manuscripts of the night before or the tapes on which you would have improvised, I would make several discreet interventions that you alone would recognize, I would watch the children that you would have given me (this is indeed your dream, no?, yours too), I would even breast-feed them, and almost permanently would hear the next one breathing in my belly.We would keep all of them.You always would be in me or behind me, I would be accessible, at bottom, only to your tongue, your tongue alone".

index

and when you found me, I was long time dead

Post-all card_ πλατωνικές σχέσεις

"Μα έχεις δίκιο , δεν είμαστε στο εξής σήμερα, τώρα, κάθε στιγμή σ'αυτό εδώ το σημείο πάνω στην κάρτα παρά ένα μικροσκοπικό υπόλειμμα  αυτών που είπαμε, αυτών, που μην το ξεχνάς, κάναμε ο ένας στον άλλο, αυτών που γράψαμε. Ναι, αυτή η αλληλογραφία, η αλληλουχία συνεχίζει να μας αποκόβει, γι'αυτό θα έπρεπε να τα κάψουμε όλα ως τη στάχτη του ασυνείδητου...."

J.D. περί έρωτος

it's all greek to me_translating riddles

"Τι εστιν ό μίαν έχον φωνήν τετράπουν και δίπουν και τρίπουν γίνεται;"

"Which creature in the morning goes on four legs, at mid-day on two, and in the evening upon three, and the more legs it has, the weaker it be?" 

Τούτο μου φάνηκε ένα παράδειγμα κακής μετάφρασης, μιας και στα αγγλικά περιλαμβάνεται ήδη η απάντηση στο αίνιγμα.Έτσι μοιάζει  εξαιρετικά απλοϊκό και χάνεται το βάθος των ερμηνειών που μπορεί να λάβει ο διάλογος μεταξύ της Σφίγγας και του Οιδίποδα.Διότι όταν το ερώτημα τίθεται συγχρονικά, δηλαδή ποιό είναι το  πλάσμα που έχει μια φωνή και γίνεται  τετράποδο,  δίποδο και  τρίποδο, φτιάχνουμε νοερά την εικόνα κάποιου τέρατος. Ο Οιδίποδας λύνει το αίνιγμα επειδή τοποθετεί το ερώτημα στο χρόνο, βλέπει αυτό το πλάσμα να μεταβάλλεται σε μια χρονική ακολουθία, και τότε μπορεί να αναγνωρίσει την ταυτότητά του, πως πρόκειται για τον άνθρωπο.Έτσι οδηγεί το μυθικό άχρονο τέρας στην αυτοεξάλειψή του, εισάγοντάς το στο χρόνο.

Juvenal

The Satires have inspired many authors, including Samuel Johnson, who modeled his “London” on Satire III and his “Vanity of Human Wishes” on Satire X. Juvenal also helped come up with the name for a forensically important beetle, Histeridae. Juvenal is the source of many well-known maxims, including:

• that the common people—rather than caring about their freedom—are only interested in “bread and circuses” (panem et circenses 10.81; i.e. food and entertainment),
• that—rather than for wealth, power, or children—men should pray for a “sound mind in a sound body” (mens sana in corpore sano 10.356),
• that a perfect wife is a “rare bird” (rara avis in terris nigroque simillima cycno 6.165; a rare bird in the earth and most similar to a black swan)
• and the troubling question of who can be trusted with power—“who will watch the watchers?” or "who will guard the guardians themselves?" (quis custodiet ipsos custodes 6.347-48).

[wiki]

antonyms

γιατί το "ναι" σου να'ναι πάντα δυο αρνήσεις...

αντικείμενα

εάν ο καπιταλισμός οικειοποιείται τα αντικείμενα απονοηματοδοτώντας τα
ο κομμουνισμός οφείλει να τα ανοικειώνει επανανοηματοδοτώντας τα
τότε θα φανεί πως δεν υπάρχουν αντικείμενα αλλά σχέσεις

Coca-Cola Happiness Machine London_what a present!

Eta Carinae_Ήτα Τρόπιδος

 http://www.physics4u.gr/blog/?p=2837

on literalness_abandoning time

Of necessity, therefore, the demand for literalness,
whose justification is obvious, whose legitimate ground is quite obscure,
must be understood in a more meaningful context.
 Fragments of a vessel which are to be glued together must match
one another in the smallest details, although they need not be
like one another. In the same way a translation, instead of re-
sembling the meaning of the original, must lovingly and in detail
incorporate the original's mode of signification, thus making both
the orjginal and the translation recognizable as fragments of a
greater language, just as fragments are part of a vessel. For this
very reason translation must in large measure refrain from want-
ing to communicate something, from rendering the sense, and in
this the original is important to it only insofar as it has already
relieved the translator and his translation of the effort of assem-
bling and expressing what is to be conveyed. In the realm of
translation, too, the words "εν αρχή ην ο λόγος" [in the beginning
was the word] apply. On the other hand, as regards the meaning,
the language of a translation can-in fact, must-let itself go,
so that it gives voice to the intentio of the original not as repro-
duction but as harmony, as a supplement to the language in which
it expresses itself, as its own kind of intentio. Therefore it is not
the highest praise of a translation, particularly in the age of its
origin, to say that it reads as if it had originally been written in
that language. Rather, the significance of fidelity as ensured by
literalness is that the work reflects the great longing for linguistic
complementation. A real translation is transparent; it does not
cover the original, does not block its light, but allows the pure
language, as though reinforced by its own medium, to shine
upon the original all the more fully. This may be achieved, above
all, by a literal rendering of the syntax which proves words rather
than sentences to be the primary element of the translator. For if
the sentence is the wall before the language of the original
literalness is the arcade.



[W.Benjamin, The task of the Translator, Illuminations]

anonymous truth revisited

Free To Be Me from Ové Pictures on Vimeo.

"and yet, I won't be present in the victory
for with time
thoughts will come
on the act of conditioning
on the nature of my will
and with time
I will find new beliefs
to stand against
but my maze
will keep me inside
until the end of time
until there is no time
only then I will succeed
to find my way out
when I abandon time."

καλωσόρισμα στον καινούργιο φίλο μου Α.

"There are perhaps paths that lead us again and again to people who have one and the same function for us: passageways that always, in the most diverse periods of life, guide us to the friend, the betrayer, the beloved, the pupil or the master" W.B.

Σε απ'ευθείας μετάδοση ΙΙ

"Εγώ είμαι του εραστή μου κι ο πόθος του για μένα".Ο όρος πόθος (tesuqah) απαντά μόνο δυο άλλες φορές στη Βίβλο και με εντελώς αρνητική σημασία.Πρώτα και κύρια εμφανίζεται με την κατάρα που πέφτει στη γυναίκα μετά την Πτώση και την απώλεια της Εδέμ, el isek tesuqatek, "και προς τον άνδρα σου η αποστροφή σου, και αυτός σου κυριεύσει'. Η κατάρα προς τον άνδρα αντίστοιχα είναι εκείνη της εργασίας : "εν ιδρώτι του προσώπου σου φαγή τον άρτον σου έως του αποστρέψαι σε εις την γην εξ ης ελήφθης, ότι ει και εις γην απελευση".Η απώλεια της Εδέμ καταδικάζει τον άνδρα στο ζυγό της εργασίας και τη γυναίκα στο ζυγό του άντρα στον οποίο στρέφει τον δικό της πόθο' η εξουσιαστική σχέση του άντρα προς τη γυναίκα, η πατριαρχία, απόρροια των καταναγκασμών της εργασίας, του κόπου, του Πόνου, αντιστρέφει/διαστρέφει την κατεύθυνση του Πόθου:η γυναίκα είναι υποκείμενο αλλά όχι αίτιο/αντικείμενο του πόθου (το μικρό α του Λακάν), στο βαθμό που είναι αντικείμενο κυριαρχίας (φαίνεται καθαρότατα η καταραμένη αντίφαση Πόνου/Πόθου).
Το εδάφιο ζ' 11 του Άσματος είναι η σωτηρία, μεσσιανική αντιστροφή του εδαφίου της Κατάρας, στο γ΄16 της Γενέσεως.Αντικειμενικότητα και υποκειμενικότητα ενώνονται και στους δύο πόλους της ερωτικής σχέσης.'Οκτάνα σημαίνει Αδάμ-συν-Εύα.." ή, όπως λέει και το Άσμα, "αδελφιδός μου μοι καγώ αυτώ/ο ποιμένων εν τοις κρίνοις" (dodi li ve ani lo/ho rohem va sosanim).Η κατάρα του Νόμου καταργείται και η Χάρις κάνει  τους δυο εραστές να συναντιούνται ανάμεσα στους ερωτικούς κρίνους, κάτω απο τον Ήλιο της Δικαιοσύνης που λάμπει ως αδάμας Κο-ι-νόρ, στον παραδείσιο Κήπο του Τέλους της Ιστορίας των βασάνων της ανθρωπότητας.

[Μορφές του Μεσσιανικού,  Σάββας Μιχαήλ]

Σε απ'ευθείας μετάδοση Ι

"Στο Ταλμούδ πάλι γράφεται 'Μη διαβάζεις morashah (κληρονομιά) αλλά me'orash (αρραβωνιαστικιά)'.Γιατί ό,τι κληρονομείς, ό,τι σου μεταδίδεται είναι η Μνηστή σου που πρέπει να κατακτήσεις την αγάπη της και το δικαίωμα να είναι η Νύμφη σου.Κι όπως λέγουν οι Σοφοί στο Ταλμούδ, 'Εάν ονειρευτείς ότι κάνεις έρωτα με μιαν αρραβωνιασμένη, να προσδοκάς οτι θ'αποκτήσεις γνώση της Τορά'.

Μέσα απο την ερωτική αυτή σχέση της Μετάδοσης δεν μαθαίνει μόνο ο μαθητής αλλά 'κι ο ίδιος ο εκπαιδευτής εκπαιδεύεται'-όπως λέει κι ο Μαρξ στις Θέσεις για τον Φόυερμπαχ.[...]
Στη διαλεκτική της Μετάδοσης πάντα υπάρχει ένα ουτοπικό πλεόνασμα, το Vorschein (E.Bloch), η προ-έκφανση (pre-apparaitre) αυτού που δεν υπάρχει αλλά που θα υπάρξει-ένας Κόσμος Άλλος χωρίς εκμετάλλευση, καταπίεση, ταπείνωση ανθρώπου απο άνθρωπο.
Και η αόρατη αλλά όμορφη παρθένα, η στολισμένη με τα ανύπαρκτα στολίδια, δεν είναι άλλη απο εκείνη που γυμνώνεται το πρωί του Σαββάτου για να διαβαστεί το Σώμα της.Γι'αυτό πρέπει 'να τηρείς και να θυμάσαι την ημέρα του Σαββάτου'.

[...]Η Μαρία είναι η μόνη ηρωίδα που θα βρει στον Νέο Κόσμο όχι τη Γη της Επαγγελίας αλλά τον εγκλεισμό στο άσυλο.Η αντινομία Πόθου και Νόμου εκδηλώνεται σαν φαύλος κύκλος: ο Νόμος ορίζει, διεγείρει και περι-ορίζει τον Πόθο, που, με τη σειρά του, παραβιάζοντας το Νόμο τον επαναφέρει ισχυροποιημένο και πιο αδυσώπητο.Υπάρχει άραγε διέξοδος απο τον φαύλο κύκλο, απο την κατάρα του Νόμου? "

[Μορφές του Μεσσιανικού, Σάββας Μιχαήλ ]

sharpening the tools

 Pluralitas non est ponenda sine necessitate

don't let jealousy overcome you_ i ching 27

Proxy servers_το νέο γκέτο

 





"Εδώ ακριβώς διαφέρει ο αντισημιτισμός απο τους άλλους ρατσισμούς που αναφέρονται σε εξωτερικά σημεία διαφορετικότητας, για να καλυφθούν συχνά πίσω απο αυτά.Πώς αλλιώς εξηγείται το γεγονός ότι το παλιό αντιρατσιστικό σύνθημα του "δικαιώματος στη Διαφορά" το οικειοποιήθηκε ο νεορατσισμός απο τη δεκαετία του '80 ιδιαίτερα, για να προωθήσει μέτρα αποκλεισμού των ξένων μεταναστών στην Ευρώπη στο όνομα του "σεβασμού" και της "προστασίας της πολυπολιτισμικής διαφορετικότητας";
  Ακριβώς γι'αυτό το λόγο, πρέπει να ξεκινήσει κανείς απο τον αντισημιτισμό για να κατανοήσει και να πολεμήσει κάθε ρατσισμό (μαζί κι αυτόν που υπέστη ο παλαιστινιακός λαός, όπως σωστά επεσήμανε ο δίκαιος Yeshayahu Leibowitz). :όχι αντίστροφα.

Ο αντισημίτης ρατσιστής θέλει να επιβεβαιώσει μιαν αφηρημένη Ταυτότητα καθ'εαυτήν διαχωρίζοντάς την ερμητικά, απόλυτα απο κάθε υποψία Διαφοράς που θα τη μόλυνε.Γι'αυτό και ποτέ δεν μπορεί (ή και δεν θέλει) να γίνει μια Ταυτότητα προς εαυτή (fur sich) , μια Αυτο-συνείδηση, με τους όρους του Hegel.
Εκείνο που φοβάται, απεχθάνεται και εξω-ορκίζει είναι η παρουσία της Διαφοράς μέσα στην Ταυτότητα και της Ταυτότητας μέσα στη διαφορά.Απ'αυτή τη σκοπιά, της απόρριψης της ενότητας της Ταυτότητας  και της Διαφοράς, καταλαβαίνουμε πόσο διορατικός ήταν ο Wilhem Reich όταν αποκαλούσε τον εθνικοσοσιαλισμό κοσμοθεωρία της αναφροδισίας.

Κάθε αλληλοδιείσδυση Ταυτότητας και Διαφοράς θεωρείται απο το Ναζί αιμομιξία που επιφέρει την ποινή του ευνουχισμού και της παρακμής.
Αλλά γιατί ο αντισημίτης-ρατσιστής-Ναζί απεχθάνεται τόσο την αλληλοδιείσδυση των αντιθέτων και την ταυτότητά τους?
Γιατί τρέμει την αντίφαση, προπαντός την εσωτερική αντίφαση, που παραμένει επι μακρόν άλυτη και παροξυνόμενη."


[Μορφές του Μεσσιανικού, Σάββας Μιχαήλ]

erbarme dich

Dybbuk ή ο Άνθρωπος των Μεταιχμίων

O Dybbuk το ξωτικό.Με τη διπλή, πάντα, έννοια της λέξης, τόσο τη συνήθη όσο και την άλλη, την κυριολεκτική: το εξω-τικό, το ον που όχι μόνο προέρχεται απο έξω απο τα κρατούντα πλαίσια της φυσικής και κοινωνικής τάξης αλλά και που συνίσταται, είναι πλασμένο απο τη στόφα του έξω, είναι πάντα έξω όσο μέσα κι αν έχει εισχωρήσει-ιδιαίτερα τότε.Διαρκώς εξώβλητο, σε εξω-ρία.Όσο κι αν έχει συν-κλεισθεί παραμένει αποκλεισμένο και, εξ ορισμού, απειλητικό σαν εξω-τικό, ως εξω-τατον, έξω-απο-δω, για την εσω-τερική καθεστηκυία τάξη.

Ο Dybbuk, δηλαδή ο Διφυής, ο Δισ-υπόστατος (όχι ο Διά-βολος), το πλάσμα που ζει ανάμεσα σε δύο (τουλάχιστον) κόσμους, tvishn tsvey veltn, και διαρκώς πηδάει από τον έναν κόσμο στον άλλο, όπως ο σκίουρος απο κλαρί σε κλαρί, απο δέντρο σε δέντρο, φευγαλέος σαν αστραπή.

[Μορφές του Μεσσιανικού, Σάββας Μιχαήλ, σελ. 10]

γλυκιά μου άνοιξη

σήμερα θέλω να θυμηθώ τ'όνομά του Αλέξη, της πασχαλιάς που δεν πρόλαβε ν'ανθίσει
να θυμηθώ πως γι'αυτά τα παιδιά είναι που αξίζει να δίνουμε την ψυχή μας
για το δικό τους αύριο.

current mirror

"BUT FIRST you will see the wilderness
and give it your own meaning" he said.
It will proceed your heart and will
continue afterward
Know this above all:
what you save in the lightning
will last pure forever."

This is why we need diaphaneity.
In order to discern knots along
the thread which streched through
the centuries, helps us to stand
upright on this earth.

Odysseas Elytis

language and space

Hughlings-Jackson applied his concepts of hierarchical organization to many other areas of behavior, including language and aphasia.It was his view that every part of the brain is involved in language, with each part making some special contribution.The relevant question was not where language is localized but what unique contribution is made by each part of the cortex.Thus if, for example, the nondominant (the nonlanguage) hemisphere is not involved in language but in spatial organization, then damage to that hemisphere would be revealed not just in spatial disabilities but also in language impoverishment because spatial concepts cannot be employed.Hughlings-Jackson was particularly modern-so much so, in fact, that his ideas are receiving more serious consideration today than they did in his own time.

[Fundamentals of human neuropsychology, Bryan Kolb&Ian Q.Whishaw]

της ζωής τα δώρα_U are my story teller

internet as a potentially epic narrative

It has seldom been realized that the listener's naive relation-
ship to the storyteller is controlled by his interest in retaining
what he is told. The cardinal point for the unaffected listener is
to assure himself of the possibility of reproducing the story.
Memory is the epic faculty par excellence. Only by virtue of a
comprehensive memory can epic writing absorb the course of
events on the one hand and, with the passing of these, make its
peace with the power of death on the other.[...]
Mnemosyne, the rememberer, was the Muse of the epic art
among the Greeks. This name takes the observer back to a part-
ing of the ways in world history. For if the record kept by mem-
ory-historiography-constitutes the creative matrix of the var-
ious epic forms (as great prose is the creative matrix of the
various metrical forms), its oldest form, the epic, by virtue of
being a kind of common denominator includes the story and the
novel. When in the course of centuries the novel began to emerge
from the womb of the epic, it turned out that in the novel the
element of the epic mind that is derived from the Muse-that is,
memory-manifests itself in a fonn quite different from the way
it manifests itself in the story.
Memory creates the chain of tradition which passes a hap-
pening on from generation to generation. It is the Muse-derived
element of the epic art in a broader sense and encompasses its
varieties. In the first place among these is the one practiced by
the storyteller. It starts the web which all stories together form
in the end. One ties on to the next, as the great storytellers, par-
ticuhtrly the Oriental ones, have always readily shown. In each
of them there is a Scheherazade who thinks of a fresh story when-
ever her tale comes to a stop. This is epic remembrance and the
Muse-inspired element of the narrative. But this should be set
against another principle, also a Muse-derived element in a nar-
rower sense, which as an element of the novel in its earliest
form-that is, in the epic-lies concealed, still undifferentiated
from the similatly derived element of the story. It can, at any
rate, occasionally be divined in the epics, particularly at moments
of solemnity in the Homeric epics, as in the invocations to the
Muse at their beginning. What announces itself in these passages
is the perpetuating remembrance of the novelist as contrasted
with the short-lived reminiscences of the storyteller. The first is
dedicated to one hero, one odyssey, one battle; the second, to
many diffuse occurrences. It is, in other words, remembrance
which, as the Muse-derived element of the novel, is added to
reminiscence, the corresponding element of the story, the unity
of their origin in memory having disappeared with the decline
of the epic.[...]
Regarding this aspect of the matter we owe the
most important elucidation to Georg Lukacs, who sees in the
novel "the form of transcendental homelessness." According to
Lukacs, the novel is at the same time the only art form which
includes time among its constitutive principles.[..]

The "meaning of life" is really the center about which the
novel moves. But the quest for it is no more than the initial ex-
pression of perplexity with which its reader sees himself living
this written life. Here "meaning of life" -there "moral of the
story": with these slogans novel and story confront each other.
and from them the totally different historical co-ordinates of
these art forms may be discerned. If Don Quixote is the earliest
perfect specimen of the novel, its latest exemplar is perhaps the
Education sentimentale.
[...] That old co-ordination of the soul, the eye, and the hand
which emerges in Valery's words is that of the artisan which we
encounter wherever the art of storytelling is at home. In fact,
one can go on and ask oneself whether the relationship of the
storyteller to his material, human life, is not in itself a craftsman's
relationship, whether it is not his very task to fashion the raw
material of experience, his own and that of others, in a solid,
useful, and unique way. It is a kind of procedure which may
perhaps most adequately be by the. proverb if one
thinks of it as an ideogram of a story. A proverb, one might say,
is a ruin which stands on the site of an old story and in which
a moral twines about a happening like ivy around a wall.
Seen in this way, the storyteller joins the ranks of the teach-
ers and sages. He has counsel-not for a few situations, as the
proverb does, but for many, like the sage. For it is granted to
him to reach back to a whole lifetime (a life, incidentally, that
comprises not only his own experience but no little of the ex-
perience of others; what the storyteller knows from hearsay is
added to his own). His gift is the ability to relate his life; his
distinction, to be able to tell his entire life. The storyteller: he
is the man who could let the wick of his life be consumed com-
pletely by the gentle flame of his story. This is the basis of the
incomparable aura about the storyteller, in Leskov as in Hauff,
in Poe as in Stevenson. The storyteller is the figure in which the
righteous man encounters himself.

[W.Benjamin ,The Storyteller, Illuminations]

Πηνελόπη_Οδυσσέας:υφαίνοντας το έπος

"Η Πηνελόπη τελικά δέχεται ότι είναι αληθινά ο σύζυγός της, μια στιγμή που δίνει έμφαση στο τους homophrosyne (ομοειδής-mindedness)"

Μου φαίνεται πραγματικά ενδιαφέρουσα η συμμετρία στη σχέση  Πηνελόπης-Οδυσσέα.Θα μπορούσε κανείς να πει οτι την σοφία που κατέκτησε ο πολυμήχανος ταξιδεύοντας, την κατέκτησε επίσης η Πηνελόπη , αμετακίνητη  αλλά σχετιζόμενη με τριάντα μνηστήρες . Καταλήγουν ομόφρoνες στην σκηνή της αναγνώρισης, εξελισσόμενοι παράλληλα επι δύο δεκαετίες.Ικανοί ακόμα να αναγνωρίσουν πού θεμελιώθηκε η σχέση τους, την κοινή τους κοίτη.

κείμαι΄ότι και νυν, κείμαι, είμαι "ξαπλωμένος", κοιμώμαι, αναπαύομαι, μένω αργός, ευρίσκομαι νεκρός: αρχ. ινδ. sete=αυτός κείται, χεττ. keta, ketari= αυτός κείται'πβ. ομ. κείοντες "επιθυμούντες να κοιμηθώσι", ητεροιωμ. β. κοίτος, ο τόπος προς κατάκλισιν, κλίνη, "κρεβάτι"' ύπνος, η δια του ύπνου ανάπαυσις', κοίτη, η το μέρος ένθα κατακλίνεταί τις,κλίνη, φωλέα, τρώγλη ζώου'κιβώτιον, κοιτίς,-ίδος, η μικρόν κιβώτιον, κάλαθος, κάνιστρον (ως μέρος διαφυλάξεως' πβ. ά-κοιτις,-ιος, η έχουσα την αυτήν κοίτην, σύζυγος' και βρετ. argud=ελαφρός ύπνος)' μετ'επιθήματος -m-: κοιμάω, άγω τινα εις την κλίνην, "τον βάζω στο κρεβάτι", κοιμίζω, αποκοιμίζω τινά'καταπραΰνω', κοιμάομαι 'κείμαι επι της κλίνης, κοιμώμαι, αδρανώ (εκ τινος *κοίμη 'κλίνη, κοίτη' πβ. αρχ. ιρλ coim=αγαπητός, γοτθ. haims θηλ.=χωρίον, αρχ. γερμ. heim, νεογερμ. Heim=οίκος, κατοικία, λεττ. saime=οι οικέται, υπηρέται της οικίας, αρχ. εκκλ. σλαβ. semija=υπηρέται).Πβ. και αρμ.  ser=κλίσις, αγάπη (*keiro-), λατ. civis=πολίτης' p.*kei-=κείσθαι' βλ. κειμήλιον, κώμη, νεοσσός, ωκεανός.