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I think I might be an extremophile. At least in terms of the music I like. Here's an endolith, a life form that enjoys living inside crystal. Jarrod Fowler's music and emails are provoking these thoughts.
JB: We've been taking MDMA since 1980 when it was first brought into the country. Our circle of friends were taking it constantly — there was no context to take it in. It took to 88 for a context to arrive or 87 maybe. . . it was a sacred situation and some sort of sacred ceremony was happening, for a while anyway. Then the focus shifted and the scene dispersed.PC: It's like there was a moment when album covers were art and then they became packaging and I kind of feel the same about the Acid House scene. There was a time when it was sacred and then there was a time when it was packaging - getting bums on filthy floors.
Tim Burton's Nightmare Before Christmas is about Halloween objects translating Christmas objects. With disturbing and hilarious results. Simple as that. It's rather wonderful to see these stop-motion objects, magically uncanny as stop motion so often is, encountering one another so bizarrely and intimately. Burton's delightfully moody goth expressionism fits these objects perfectly and the melancholia never fails to make me smile. My favorite: Jack's girlfriend, who sews herself together when her creator rips her arms off...
The protagonist, Jack, here sings his amazement at the primordial fact of object withdrawal. The withdrawal is modulated through his puzzlement as to their telos: what are they for?
Jack makes two mistakes. The first is a real mistranslation: he thinks Santa Claus is Santa CLAWS. The second is a correlationist mistake. He gets it into his head that Christmas will be all about him, just as Halloween is all about him (he supposes).
This song, “What's This?” is as close to anything to musical comedy bliss. It's That Song in any musical, the one Eric Idle calls “The Song That Goes Like This” in Spamalot.
The OOO translation thing works on many levels here. There is the horrifying sensuality of Halloween and Christmas both—what Graham calls allure. Christmas Land is everything, in all its detailed particularity, sensual and real objects jumbled together in Burton's fantasy. So is Halloween, necessitating the fiction that these worlds inhabit different dimensions accessible through doors in trees in a strange forest.
And it is of course marvelous fun to see a death's head bursting out of a snowman and so on... Totally weird juxtaposition.
Ian: 4K Mask ROM with Board, The Cook Out
Nathan: the atomic IBM logo and Malevich's Black Square and Red Square
Tim: the chunk of ice that broke off of Greenland recently and Jupiter's Great Red Spot
Sadly it wasn't to be. But we can dream...and we have Photoshop...
If the sciences were not seen ... from the outside and in terms of their progress and results, i.e., according to a merely apparently proper but in fact wrongheaded theory of science, then it would have to become clear that every science, at its birth, has made a decision of principle and now lives on that basis, and conversely, from there each science also derives its characteristic way of going astray. It is never asked whether the sciences, either in general ... or in particular ... can actually furnish the idea of concrete research.
350 EARTH highlights 27 Nov 2010 from 350.org on Vimeo.
[Lacan] has more respect for Buddhism than you or Slavoj. Your attempt to go meta has also been noted. “Anything you can do I can do meta” is indeed classic Zizek. “Engagement and generosity”? I think not. Classic nihilist one-upsmanship? Why yes. Here's a thought: les non-dupes errent.In any case, the attempt to go meta fails as you only produce synonyms for letting go of clinging (or whatever)—ding! Correct!
There's a very good reason why Buddhists tell you that it's not desire they are getting rid of—desire in that blurry Zizekian sense is not on their cognitive map. They're not evading your cleverness. They are simply pointing out that they're talking about apples and you are talking about oranges. Or bad photocopies of apples.
You could easily argue that “never give up on your desire” is quintessentially Buddhist. Theravada Buddhism included, Buddhism is not about “getting rid of desire”—that may be Schopenhauer (a classic orientalist misprision) but it's not Buddhism.
All forms of Buddhism are about letting go of ego clinging. It's an elementary fact of Buddhism, the Third Noble Truth. Not the same thing as “getting rid of desire.”
If you want to be Theravadin about it, “desire” is way back on the Nidana chain from grasping—dig? You can desire all you want, as long as you don't cling. An action becomes karmic when you grasp. Not when you desire. This is first grade Buddhist logic. You want to drink that bottle of whiskey but you refrain? Great. You created zero karma. Those who don't understand the difference have simply not examined their minds closely enough. From a meditator's point of view “desire” a la Zizek is a blurry, vague concept.
All Buddhists agree on this. Check the Vajrayana version: “It's not perceptions that bind us, but clinging to perceptions—so cut your clinging, Naropa.”
The burden of proof is on your good selves to convince me that you know anything about Buddhism worth arguing with. I have studied all forms of Buddhism for thirty years. I've known Slavoj for about twenty and I've read all his books.
But none of this is why you are arguing. The reality is that you think that Buddhists are “inscrutable” faceless robots. If you don't, say so. Or perhaps they are too touchy-feely (rather than not enough)—provoking you with subtle phenomenological distinctions between states of mind you color uniformly as “desire.” And heaven knows we've all been trained that phenomenology is bunk...
Buddhists, in short, are queer.
I'm more convinced than ever that Buddhaphobia is a timely project.
Tech problems led to the talk being split into four. Sorry about that. If you hit Play the player will automatically cycle through the recordings.
The title is “Everything You Always Wanted to Know about Animals but Were Afraid to Ask Vegetables.”
Plant plankton are tiny creatures that live in the oceans and carry out a job you and I depend on to stay alive. They produce half the world's oxygen, and suck up planet-warming carbon dioxide. Yet this year, one of the world's most distinguished scientific journals, Nature, revealed that 40 per cent of them have been killed by the warming of the oceans since 1950. Professor Boris Worm, who co-authored the study, said in shock: "I've been trying to think of a biological change that's bigger than this and I can't think of one." That has been the result of less than one degree of warming. Now we are on course for at least three degrees this century.
THE AWFUL shadow of some unseen Power | |
Floats though unseen among us,—visiting | |
This various world with as inconstant wing | |
As summer winds that creep from flower to flower,— | |
Like moonbeams that behind some piny mountain shower, | 5 |
It visits with inconstant glance | |
Each human heart and countenance; | |
Like hues and harmonies of evening,— | |
Like clouds in starlight widely spread,— | |
Like memory of music fled,— | 10 |
Like aught that for its grace may be | |
Dear, and yet dearer for its mystery. |
Morton’s hyperobjects are thus like our experience of a pool while swimming. Everywhere we are submersed within the pool, everywhere the cool water caresses our body as we move through it, yet we are nonetheless independent of the water. We produce effects in the water like diffraction patterns, causing it to ripple in particular ways, and it produces effects in us, causing our skin to get goosebumps and, if you’re a man, for parts of you to inconveniently shrink, yet the water and the body are nonetheless two objects withdrawn from one another interacting only vicariously.
Much against a widespread current trend in sound art and the customary standard in nature recordings, I believe in the possibility of a profound, pure, 'blind' listening of sounds, freed (as much as possible) of procedural, contextual or intentional levels of reference.
Morton’s hyperobjects are thus like our experience of a pool while swimming. Everywhere we are submersed within the pool, everywhere the cool water caresses our body as we move through it, yet we are nonetheless independent of the water. We produce effects in the water like diffraction patterns, causing it to ripple in particular ways, and it produces effects in us, causing our skin to get goosebumps and, if you’re a man, for parts of you to inconveniently shrink, yet the water and the body are nonetheless two objects withdrawn from one another interacting only vicariously.Precisely. Actually an object like swimming pool water works beautifully to evoke another aspect of hyperobjects, which has to do with their distribution in time. I'm re-reading Einstein at present trying to get more of a handle on this. But it seems to me that hyperobjects sort of ripple and distort in time. So does everything, but hyperobjects are so massively distributed that it becomes obvious.
In a previous post I argued that hyperobjects are viscous—they adhere to you no matter how hard to try to pull away, rendering ironic distance obsolete. Now I'll argue that they are also nonlocal. That is, hyperobjects are massively distributed in time and space such that any particular (local) manifestation never reveals the totality of the hyperobject.
When you feel raindrops falling on your head, you are experiencing climate, in some sense. In particular you are experiencing the climate change known as global warming. But you are never directly experiencing global warming as such. Nowhere in the long list of catastrophic weather events—which will increase as global warming takes off—will you find global warming.
But global warming is as real as this sentence. Not only that, it's viscous. It never stops sticking to you, no matter where you move on planet Earth.
How can we account for this? By arguing that global warming, like all hyperobjects, is nonlocal: it's massively distributed in time and space.
What does this mean? It means that my experience of the weather in the hic et nunc is a false immediacy. It's never the case that those raindrops only fall on my head! They are always a manifestation of global warming!
In an age of ecological emergency—in an age in which hyperobjects start to oppress us with their terrifying strangeness—we will have to get used to the fact that locality is always a false immediacy.
the exploration of the common or universal, that of building the composite whilst understanding the relative, heterogeneous basis of composition itself, namely, the grouping together of units that never form ‘the whole’ but a revisable unit.
1) The essence of things is elsewhere (in the deep structure of capital, the unconscious, Being)
2) There is no essence
3) There is an essence, and it's right here, in the object resplendent with its sensual qualities yet withdrawn
But today I think we've also been shown the value of looking for the outdoors inside
But today I think we've also been shown the value of looking for the outdoors inside
Lecture recorded at Loyola University, New Orleans, November 11, 2010. As you'll hear, I added and changed a LOT of stuff (compare “Hyperobjects 1.0”). In particular I added some more thinking about what hyperobjects are (they're “viscous”), and a lot more material about object-oriented ontology.
Thanks so much to Chris Schaberg and Janelle Schwartz, two young superstars. And to the wonderful audience, in particular the students in Chris's and Janelle's classes, whose questions before and after the talk were really striking and helpful.
The q&a really was incredibly good. Unfortunately my recorder ran out of memory after I'd answered the first question. Sorry about that—I've adjusted the settings on the recorder so this shouldn't happen next time. If you've been following these talks, not an awful lot was different from other q&a's I've done recently, except, happily, for that first answer.