Non-Time and Hauntology

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Pop Culture and “High” Culture

Postby Allegro » Thu Nov 21, 2013 1:12 am

^ The url for The Miraculousness of the Commonplace in kelley’s post, above. Thank You, kelley.

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For months, I’ve tried balancing my goodly, hauntological biases for Western classics of music (specifically, classical piano pieces and today’s shaved standards of performance technique) with aesthetics of rock and roll and electronic music, all of which I’ve tolerated better some days than others.

After reading about Danto and Sontag, there is a feeling of experiencing balance of contradictions, I think; a feeling of liberation for understanding my classical background interwoven with threads of various musical colors in compositions written by composers in Western and other countries during, say, the most recent 400 hundred years. Honestly, a lot of time for listening, reading and thinking has passed, but I finally got it :), with a serious thanks to RI.

Many links in original.

_________________
Susan Sontag on How the False Divide Between Pop Culture and “High” Culture Limits Us
Brain Pickings, Maria Popova

“There are contradictory impulses in everything.”

    “If I had to choose between the Doors and Dostoyevsky, then — of course — I’d choose Dostoyevsky,” Susan Sontag wrote in the preface to the 30th-anniversary edition of her cultural classic Against Interpretation, then mischievously asked, “But do I have to choose? … Happenings did not make me care less about Aristotle and Shakespeare. I was — I am — for a pluralistic, polymorphous culture.” This demolition of the false divide between “high” and “low” culture has since had its ample exponents, most recently and convincingly Rolling Stone critic Greil Marcus in his fantastic 2013 SVA commencement address. But Sontag remains arguably the greatest patron saint of this “pluralistic, polymorphous” view of culture.

    In 1978, Rolling Stone contributing editor Jonathan Cott interviewed Sontag in twelve hours of conversation, beginning in Paris and continuing in New York, only a third of which was published in the magazine. Now, more than three decades later and almost a decade after Sontag’s death, the full, wide-ranging magnificence of their tête-à-tête, spanning from literature and philosophy to illness and mental health to music and art, is at last released in Susan Sontag: The Complete Rolling Stone Interview (public library).

    Cott marvels at what made the dialogue especially extraordinary:

      Unlike almost any other person whom I’ve ever interviewed — the pianist Glenn Gould is the one other exception — Susan spoke not in sentences but in measured and expansive paragraphs. And what seemed most striking to me was the exactitude and “moral and linguistic fine-tuning” — as she once described Henry James’s writing style—with which she framed and elaborated her thoughts, precisely calibrating her intended meanings with parenthetical remarks and qualifying words (“sometimes,” “occasionally,” “usually,” “for the most part,” “in almost all cases”), the munificence and fluency of her conversation manifesting what the French refer to as an ivresse du discours — an inebriation with the spoken word. “I am hooked on talk as a creative dialogue,” she once remarked in her journals, and added: “For me, it’s the principal medium of my salvation.”

    As remarkable as the entire conversation is, however, one of its most rewarding tangents is Sontag’s meditation on the osmosis between intellectualism and pop culture, her resistance to that enduring, toxic divide between the two, and her conviction in expounding the pluralism of culture — something Cott likens to “the pile on the velvet that, upon reversing one’s touch, provides two textures and two ways of feeling, two shades and two ways of perceiving.”

    But the part that resonates most deeply with me, as a lover of history and of consistently celebrating that fertile intersection of the timeless and the timely, is Sontag’s eloquent insistence upon the value of history as the petri dish of our becoming — something legendary graphic designer Massimo Vignelli echoed decades later in his meditation on intellectual elegance, where he argued that “a designer without a sense of history is worth nothing,” an insight that can be extrapolated to just about any discipline of creative and intellectual endeavor. Sontag tells Cott:

      I really believe in history, and that’s something people don’t believe in anymore. I know that what we do and think is a historical creation. I have very few beliefs, but this is certainly a real belief: that most everything we think of as natural is historical and has roots — specifically in the late eighteenth and early nineteenth centuries, the so-called Romantic revolutionary period — and we’re essentially still dealing with expectations and feelings that were formulated at that time, like ideas about happiness, individuality, radical social change, and pleasure. We were given a vocabulary that came into existence at a particular historical moment. So when I go to a Patti Smith concert at CBGB, I enjoy, participate, appreciate, and am tuned in better because I’ve read Nietzsche.

    When Cott asks her how she thinks Patti Smith would relate to this notion herself — a remarkable musician celebrated as the Godmother of Punk, who also writes beautiful poetry, is enamored with Virginia Woolf, and reveres William S. Burroughs — Sontag answers:

      In the way she talks, the way she comes on, what she’s trying to do, the kind of person she is. That’s part of where we are culturally, and where we are culturally has these roots. There’s no incompatibility between observing the world and being tuned into this electronic, multimedia, multi-tracked, McLuhanite world and enjoying what can be enjoyed. I love rock and roll. Rock and roll changed my life. . . .

    Further in the conversation, while discussing one of her essays, Sontag introduces another dimension:

      It seems to be quite convincing to argue that Buddhism is the highest spiritual moment of humanity. It seems clear to me that rock and roll is the greatest movement of popular music that’s ever existed. If somebody asks me if I like rock and roll, I tell them that I love rock and roll. Or if you ask me if Buddhism is an incredible moment of human transcendence and profundity, I would say yes. But it’s something else to talk about the way in which interest in Buddhism occurs in our society. It’s one thing to listen to punk rock as music, and another to understand the whole S&M — necrophilia — Grand Guignol — Night of the Living Dead — Texas Chainsaw Massacre sensibility that feeds into that. On the one hand, you’re talking about the cultural situation and the impulses people are getting from it, and on the other, you’re talking about what the thing is. And I don’t feel it’s a contradiction. I’m certainly not going to give up on rock and roll. I’m not going to say that because kids are walking around in their vampire makeup or wearing swastikas therefore this music is no good, which is the square, conservative judgment that’s so much in the ascendant now. That’s easy to say because most people who make those judgments, of course, know nothing about the music, aren’t attracted to it, and have never been moved viscerally or sensually or sexually by it. Any more than I want to give up on my admiration for Buddhism because of what’s happened to it in California or Hawaii. Everything is always abused, and then one is always trying to disentangle things.

    Curiously, Sontag’s premise seems to be the opposite of what she argues in Against Interpretation — there is no “high” or “low” culture, no “good” or “bad,” only our interpretations and whatever cultural purpose we extract from them. She seals this notion with one final example:

      To take the traditional example, and it’s the one that precedes all the examples we use from contemporary popular culture: Nietzsche. Nietzsche really was an inspiration for Nazism, and there are things in his writings that seem to prefigure and support the Nazi ideology.

      But I’m not going to give up on him because of that, though I’m also not going to deny that things could be developed in that way.

      […]

      There are contradictory impulses in everything, and you have to keep directing your attention to what is contradictory and try to sort these things out and to purify them.

    Ultimately, however, the greatest peril of the false high/low divide is that it robs a writer — a person — of being able to absorb the vibrant wholeness and multiplicity of life with complete awareness, to be fully present with the world and attentive to all of its dimensions. Sontag captures this beautifully, adding to her collected wisdom on writing, when she tells Cott:

      Giving full attention to the world, which includes you … that’s what a writer does — a writer pays attention to the world. Because I’m very against this solipsistic notion that you find it all in your head. You don’t, there really is a world that’s there whether you’re in it or not.

    Susan Sontag: The Complete Rolling Stone Interview is ineffably brilliant in its entirety. Complement it with Sontag on literature and freedom, the four people every writer must be, photography and aesthetic consumerism, writing, boredom, sex, censorship, and aphorisms, her radical vision for remixing education, her insight on why lists appeal to us, and her illustrated meditations on art and on love.

_________________
REFERENCES. Speculations on why socially observable time has stopped | Non-Time and Hauntology
Art will be the last bastion when all else fades away.
~ Timothy White (b 1952), American rock music journalist
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Re: Non-Time and Hauntology

Postby JackRiddler » Mon Oct 03, 2016 8:21 am

Wow, allegro: missed!

RI has come to be trapped in its own extreme hauntology.
We meet at the borders of our being, we dream something of each others reality. - Harvey of R.I.

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The highest Wisdom and the first Love.

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Re: Non-Time and Hauntology

Postby JackRiddler » Sat Jan 13, 2018 8:18 pm

Has this been posted here yet?

Mark Fisher, I've learned today, committed suicide one year ago to this day.

Mark Fisher : The Slow Cancellation Of The Future (2014)

https://www.youtube.com/watch?v=aCgkLICTskQ

all of this is temporary: Mark Fisher (2016)

https://www.youtube.com/watch?v=deZgzw0YHQI
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Re: Non-Time and Hauntology

Postby JackRiddler » Sat Jan 13, 2018 8:39 pm

.

Mark Fisher - 'How to Kill a Zombie: Strategizing the End of Neoliberalism' (2013)

https://www.youtube.com/watch?v=49Tuck7eMqo
We meet at the borders of our being, we dream something of each others reality. - Harvey of R.I.

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The highest Wisdom and the first Love.

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Postby Burnt Hill » Sat Jan 13, 2018 8:48 pm



The Caretaker - 'Take care. It's a desert out there...' in memory of and for Mark Fisher
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Re: Non-Time and Hauntology

Postby JackRiddler » Tue Jan 29, 2019 4:06 pm

.

Let's bump one of the greatest threads ever. I love page 6, and you won't believe what happens on page 13, but it will happen only if you read every page until then. ;-)

Missing Allegro.
We meet at the borders of our being, we dream something of each others reality. - Harvey of R.I.

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I am by virtue of its might divine,
The highest Wisdom and the first Love.

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Re: Non-Time and Hauntology

Postby liminalOyster » Tue Jan 29, 2019 9:36 pm

Dec 3 2018, 1:08pm
LSD Changes Something About The Way You Perceive Time
We measure time in set amounts— seconds, minutes, and hours. But the way time feels is more slippery.

In 2015, when cognitive neuroscientist Devin Terhune was hit by a car, the impact took less than a second, but he felt it to be much longer.

“I was riding [my bike] very fast, and so when I hit the car I went flying back around 15 feet or more,” he says. “Objectively, I'm sure the whole thing probably unfolded in less than a second but I experienced flying through the air as lasting at least 5 seconds—it felt very slow.”



Time stretched out from milliseconds to seconds and Terhune lived first-hand something we experience in less dramatic ways each day. We measure time in set amounts— seconds, minutes, and hours. But the way time feels is more slippery. Ten minutes while you’re bored is an eternity and those same ten minutes with your best friend disappear like nothing.

This flexibility in perceiving time is only enhanced when psychedelic drugs enter the mix. A review from 1964 on hallucinogens reveals how long we’ve been playing with the dials of time—speeding it up, and slowing it down—through drugs. One account from 1913 on mescaline intoxication said that mescaline made a person feel like “the immediate future was rushing on at chaotic speed, and the time was boundless.”

A study from 1954 found time disorders in 13 out of 23 people under the influence of psychedelics. Most of them felt a "sense of temporal insularity,” where only the present was real and the past and future were far, far away. “One subject experienced a 'timeless, suspended state; a few felt time to be slipping away very quickly, whilst in others the passage of time was slowed down,” the review wrote. “In one case where the mood fluctuated between elation and depression, the passage of time was experienced concurrently as rapid and slow.”

The perception of time is a fundamental process of the brain, linked tightly to attention, emotions, memory, psychiatric and neurological disorders, and even consciousness—but while scientists have been anecdotally noting how drugs can change time perception for decades, very few have been able to address the question rigorously with tightly designed studies.

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Terhune says he’s been interested in understanding the neurochemical mechanisms involved in the distortions in the perception of time, and these drugs are one way to do that. Psychedelics act on specific pathways and chemicals in the brain, and if they also change the perception of time, we could learn exactly how it happens.


At the end of November, Terhune and his co-authors published a randomized, double-blind, placebo-controlled study in Psychopharmacology on the effects of microdoses of LSD on people’s perception of time. They found that even at small doses, LSD seems to change the way people interpret time, though the specifics of how and when are still to be determined.

In the new work, 48 healthy people were split up into four groups. One group got a placebo, and the other three received different small doses of LSD: 5, 10, or 20 micrograms. Then, they did what’s called a temporal reproduction task. In this task, you see something on a screen for a certain amount of time—in the study it was a blue circle—and are asked to remember and recreate how long you saw it.

The participants were shown a blue circle for periods of time from 800 milliseconds all the way up to 4,000 milliseconds, in increments of 400 milliseconds. “So, this blue circle would appear on the screen for, say, 1,200 milliseconds, or 1,600 milliseconds, whatever it might be,” Terhune says. “The participant had to focus on that, estimate and memorize that duration.” They would then hold the space bar down on the computer for the same amount of time they saw the circle.

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Terhune and his colleagues looked to see how accurate the different groups of people were in reproducing those intervals, and found that the people in the LSD groups tended to hold down the space bar for significantly longer periods of time than the placebo condition. The researchers call this “over-reproduction.”

Importantly, Terhune says that they saw these changes in time perception without any major conscious effects from the drug. They asked people to report if they felt anything from taking the LSD, like perceptual distortions, unusual thoughts, if they felt high, or if it affected their concentration. There were a couple of weak effects, but statistically, the change in time perception happened independent of any subjective influence of the drug.

In previous work on time perception and hallucinogens, a factor that complicated interpretation were the strong effects from the drugs themselves. When time perception changed for people in those studies, was it truly because their perception had changed, or was it rather that their attention had shifted, for instance, to a strange visual hallucination across the room?

Still, it can be a little complicated to unpack what the findings really mean. Terhune says that it could be that people saw the blue circle on the screen, they perceived it to last longer than it did, and that’s why they held the space bar down longer. Or was time perception affected at a different point—for instance, when they were holding down the space bar?

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Manoj Doss, a postdoctoral cognitive neuropsychopharmacologist at Johns Hopkins University who studies memory, tells me there could be an issue with encoding. In a Twitter thread about the paper, he explained what he means by that: “Let's pretend you thought to yourself that an initial interval felt like 3 seconds (and it actually was). When you're reproducing it under a state in which time feels twice as long, you would think that 3 seconds passed when actually only 1.5 seconds had passed. This means that participants in their study could have encoded the interval in a perfectly normal fashion but felt that time had "sped" up during the reproduction interval, thereby leading to longer estimation. My guess is that both effects are at play.”

“These things are a bit difficult to tease apart,” Terhune agrees. “In this study, we certainly were not able to do that, so we definitely want to be kind of cautious.”

But the main finding of over-reproduction is intriguing despite what’s exactly causing it. In the few other studies using psychedelics and this exact task, the opposite has been found. Marc Wittmann is a neuropsychologist at the Institute for Frontier Areas of Psychology and Mental Health in Germany, the author of a recent book Altered States of Consciousness: Experiences Out of Time and Self, and one of the leading figures in the field of time perception and altered states. He has co-authored nearly all of the other papers on psychedelics and time perception, and found that when people were given psychedelics, they under-reported intervals—the converse of Terhune’s findings.

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“I was a little surprised concerning the over-reproduction, but it's actually very interesting,” Wittmann tells me. “In our former studies, also with microdoses of psilocybin [the psychoactive compound found in magic mushrooms], which is a slightly different drug but also psychedelic and very, very similar to LSD, we found an under-reproduction,”—meaning that when people reproduced the duration they had seen, they did for less time it had actually been.

In 2007, Wittmann and colleagues tested 12 healthy people on medium and high doses of psilocybin and found that psilocybin significantly impaired their ability to accurately reproduce intervals longer than 2.5 seconds. In a 2008 paper in Neuroscience Letters, co-authored with University of Zurich’s Franz Vollenweider, psilocybin also shortened people’s reproductions of intervals. In that study, there was an experiment where the people were given a low dose.

The comparison of Terhune's work to the experiment with a low dose of psilocybin is especially exciting, says Doss. "If you have two drugs that essentially do very similar things in the brain and one is doing the opposite, has the complete opposite effect, that's amazing," he says.

Terhune doesn’t see his results as contradicting Wittmann’s necessarily, it just means we have more to learn. Wittmann speculated that LSD could have a more varied response in the brain than psilocybin does. Psilocybin mainly affects the serotonin system. LSD affects serotonin, but also the dopamine system, and might be one reason Terhune had different results.

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Terhune says there is some intriguing work in animals that hints at the possibility that LSD might act in stages in the brain: first on serotonin, and then later, on dopamine. Since his participants were tested about two hours after they were dosed, that could explain why their time perception was different. But since no human studies have looked at this yet, it remains just a hypothesis for now.

If we understood exactly how time perception works, could we modulate it for our benefit? People with depression and other psychiatric or neurological disorders have expressed differences in the perception of time. Might intentionally accelerating or decelerating time help with any of these disorders? In depression, time seems to slow down or stop altogether.

“This is very much related to very strong emotions, negative emotions, and there's this feeling of being stuck in time,” Wittmann says.

At the moment, there isn't one unifying theory on how regular time perception works, Wittmann tells me. He thinks that subjective time is very closely related to the body and how much we feel our bodies—something called interoception—and that a brain area responsible for sensing our internal body signals might also be responsible for feeling the passage of time.

Further work in LSD and psilocybin, with attention paid to timing and dosage, could reveal these subtleties even further and show not just how time perception changes while on drugs, but how it works in everyday life, and perhaps a bigger question underneath.

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And for Wittmann, understanding the perception of time is inextricably linked with an understanding of one of life’s greatest mysteries: consciousness. Terhune agrees that there's a very close link between our conscious experience and our perception of time.

“I would say time consciousness and self-consciousness are modulated together,” Wittmann tells me. “If you're bored, what happens? You're very much related to your self. You're very self-reflective. You feel yourself and your bodily self very much, and time drags. But if you are some sort of less aware of yourself, because you're in an interesting conversation, you're watching a movie or something, or you're doing sports or something, you're in this flow mode, then you don't notice yourself very much, your bodily self, and time passes very quickly. There, you see how perception of self and time are totally interrelated.”

https://tonic.vice.com/en_us/article/j5 ... ceive-time
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Re: Non-Time and Hauntology

Postby Grizzly » Tue Jan 29, 2019 11:14 pm

I don't know why, but the above ^^^ made me think of this:

Time Split to the Nanosecond Is Precisely What Wall Street Wants

https://old.reddit.com/r/technology/comments/8v95o9/time_split_to_the_nanosecond_is_precisely_what/

In an odd way, their kinda snake-oil, magicians, shaman, making shit up outta thin air ...etc...

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Re: Non-Time and Hauntology

Postby kelley » Sun Feb 03, 2019 4:37 pm

at or around the time that 'capitalist realism' appeared i was also reading franco berardi

this piece is somewhat contemporaneous but a little later

and the final paragraphs seem prescient:

https://www.e-flux.com/journal/30/68135 ... e-economy/


5. Future Exhaustion and Happy Frugality

Only if we are able to disentangle the future (the perception of the future, the concept of the future, and the very production of the future) from the traps of growth and investment will we find a way out of the vicious subjugation of life, wealth, and pleasure to the financial abstraction of semiocapital. The key to this disentanglement can be found in a new form of wisdom: harmonizing with exhaustion.

Exhaustion is a cursed word in the frame of modern culture, which is based on the cult of energy and the cult of male aggressiveness. But energy is fading in the postmodern world for many reasons that are easy to detect. Demographic trends reveal that, as life expectancy increases and birth rate decreases, mankind as a whole is growing old. This process of general aging produces a sense of exhaustion, and what was once considered a blessing—increased life expectancy—may become a misfortune if the myth of energy is not restrained and replaced with a myth of solidarity and compassion.

Energy is fading also because basic physical resources such as oil are doomed to extinction or dramatic depletion. And energy is fading because competition is stupid in the age of the general intellect. The general intellect is not based on juvenile impulse and male aggressiveness, on fighting, winning, and appropriation. It is based on cooperation and sharing.

This is why the future is over. We are living in a space that is beyond the future. If we come to terms with this post-futuristic condition, we can renounce accumulation and growth and be happy sharing the wealth that comes from past industrial labor and present collective intelligence.

If we cannot do this, we are doomed to live in a century of violence, misery, and war.

×


when i think of the future today it's more or less in terms of extinction events

species disappear forever daily but this is mostly unnoticed

maybe this will become the role of the commonplace and its place in the collective imagination? when creatures the like monarch butterfly are gone, and the milkweed which sustained their population is destroyed in tandem?

a recognition of the commonplace as a plane of the miraculous and the divine is long overdue
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Re: Non-Time and Hauntology

Postby brainpanhandler » Mon Feb 04, 2019 12:14 pm

kelley » Sun Feb 03, 2019 3:37 pm wrote:when i think of the future today it's more or less in terms of extinction events

species disappear forever daily but this is mostly unnoticed

maybe this will become the role of the commonplace and its place in the collective imagination? when creatures the like monarch butterfly are gone, and the milkweed which sustained their population is destroyed in tandem?

a recognition of the commonplace as a plane of the miraculous and the divine is long overdue


We performed this dance for awhile and then eventually we parted ways.
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Re: Non-Time and Hauntology

Postby brainpanhandler » Mon Feb 04, 2019 1:37 pm

Joe Hillshoist » Fri Jun 17, 2011 9:28 pm wrote:An Inventory of Timelessness

We've dispensed with time, so we're lost in space.


by Michael Ventura (August 1987)

In America, from big city to tiny town, time and space have become tentative, arbitrary. And this in the most concrete, personal sense. There are instruments in each home eating away at the time and space of people who have become addicted to those instruments. Consciously, these are most often people who see themselves as normal, righteous and conservative, and they emphatically don't want this to change. Yet something else is operative in them, some hunger that they follow without thought or plan, in which they indulge in activities that subtly but thoroughly undermine their most cherished assumptions. Politically and socially they are demanding more and more boundaries - yet, by choice, they fill their lives with things that cause them to live less and less within those boundaries.

...

The electric lightbulb. An invention barely one hundred years-old. In general use for roughly fifty years now. The technological beginning of the end of linear time. Before the lightbulb, darkness constricted human space. Outside cities especially, night shrank the entire landscape into the space within arm's reach. (The moon figures so greatly in our iconography because it was all that allowed one to go far out into the night - when it was bright enough, and not obscured by clouds.)

...

The car is a private space that can go in any direction at any time. The motel room cinched that: anywhere you go, there will be a space for you. A fact unique to contemporary life, and alien to every previous society. But the fact that there's a room for you anywhere makes less substantial the place where you actually are. Thus you are a transient, without having chosen to be one. Human transience used to be defined almost solely by death.

...

Today, through a centuries-long process that culminated in our technological revolution, the West has what it's been praying for since the birth of Christ: every individual is being addressed directly, and constantly, by an infinite Universe. It may be a media conveyed universe, and the voice you hear may be anyone's from Mandela to Madonna; images of sensuality and mayhem may confront us wherever we turn (though they are no more violent or sexy than the images in the Bible); we may have asked for the holy and gotten the profane (complain to the Manufacturer) - but it is a Universe and it does seem to speak to us, even dote on us, individually. In short, we asked for a paradigm and we got it.

In biblical mythology, this state of being is followed by Apocalypse.


Read the article. Its pretty interesting.


New link: https://michaelventura.org/wp-content/u ... G-1988.pdf
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Re: Non-Time and Hauntology

Postby JackRiddler » Mon Feb 04, 2019 2:29 pm

brainpanhandler » Mon Feb 04, 2019 12:37 pm wrote:
Joe Hillshoist » Fri Jun 17, 2011 9:28 pm wrote:An Inventory of Timelessness

We've dispensed with time, so we're lost in space.


by Michael Ventura (August 1987)


[...]

The car is a private space that can go in any direction at any time. The motel room cinched that: anywhere you go, there will be a space for you. A fact unique to contemporary life, and alien to every previous society. But the fact that there's a room for you anywhere makes less substantial the place where you actually are. Thus you are a transient, without having chosen to be one. Human transience used to be defined almost solely by death.

[...]



Read the article. Its pretty interesting.


New link: https://michaelventura.org/wp-content/u ... G-1988.pdf


Not to celebrate cars and motels, not at all, but nomadic existence was the norm for the majority of human time on the planet, and the majority were still nomads for most of the millennia of settled civilizations. The ur-nomads have not quite been stamped out. Ur-nomadism is the original state, insofar as we know one at all. So which is the bad innovation, and which is the worse? Neolithic or industrial? Take your pick.

.
We meet at the borders of our being, we dream something of each others reality. - Harvey of R.I.

To Justice my maker from on high did incline:
I am by virtue of its might divine,
The highest Wisdom and the first Love.

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turntables are time machines

Postby IanEye » Sat Feb 09, 2019 4:40 pm



https://www.youtube.com/watch?v=fs0_mARQvgg




https://www.youtube.com/watch?v=_nb43nFAWys




https://www.youtube.com/watch?v=HYp6c5Ue5y8




https://www.youtube.com/watch?v=53GGDqPGi8E


*
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Re: Non-Time and Hauntology

Postby Jerky » Sat Feb 09, 2019 5:02 pm

Fisher was one of the best, wasn't he?

Did you get around to reading his swansong, the short book (or extended essay collection) "The Weird and the Eerie"? It's like something that was tailor made for Rigorous Intuition's original cohort of readers/commenters.

This VICE overview/critique is particularly informative and sensitive to Fisher's method and meaning(s):
https://www.vice.com/en_ca/article/z4g4 ... -and-eerie

I recommend it whole-heartedly. I'd probably create one of my "concordances" for it if it wasn't already so compact and succinct.

YOPJ


JackRiddler » 14 Jan 2018 00:39 wrote:.

Mark Fisher - 'How to Kill a Zombie: Strategizing the End of Neoliberalism' (2013)

https://www.youtube.com/watch?v=49Tuck7eMqo
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Re: Non-Time and Hauntology

Postby JackRiddler » Thu May 28, 2020 12:35 pm

This has happened before. It will happen again. You are the harbinger of death, Kara Thrace. End of line.

barracuda » Sun May 08, 2011 1:41 am wrote:as you might imagine, and likely already know, the theoretical undepinnings which lead to the placement of a neo-Georgian pediment atop a skyscaper were developed and discussed long before the building was constructed. Johnson's building is already fully appropriative, and the philosophy which permitted it allows for the history of art and architecture to be used as a grab-bag of styles and iconography in a very similar, "everything at once", end-of-history vein which is discussed in the OP, the denial of the distinctive future.
We meet at the borders of our being, we dream something of each others reality. - Harvey of R.I.

To Justice my maker from on high did incline:
I am by virtue of its might divine,
The highest Wisdom and the first Love.

TopSecret WallSt. Iraq & more
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