Archive for March, 2009

Social Darwinism Cafe

March 31, 2009

Last night’s Philosophers’ Cafe at Kathmandu on Commercial Drive was a completely full house and a lively affair. (The announcement of the next topic stirred a lot of interest, so get there early, have dinner. The food is the main reason I go.) The conversation was non-stop for two hours, I didn’t take notes, I’m not naming names, here are my impressions. Comments are on (Your first comment will await moderation, (it’s an issue of spam) after that it’s a free for all.

Zahid Makhdoom moderated the night and opened with the philosophy: the purpose is not to find answers but to ask questions, If you’re confused coming in, the best result would be to leave even more confused. We will be muddying the waters. (What follows is a series of unfinished notes and open questions.) And then a short elaboration of the topic under discussion. “Is Social Darwinism an instrument of racist and authoritarian thought? Is survival of the fittest an appropriate moral, social, economic, or political ethic?” Social Darwinism, that is the conscious application of evolutionary principles, has a history of racism. Species development is confused with species evolution, and the value judgement is levelled against people. Makhdoom gave a few examples. I can recall two. 1) That when a dog plays in a yard no one considers the dogs ownership. Winston Churchill on Palestine. 2) Alberta Eugenics, sterilization program so the “unfit” wouldn’t breed.

No one argued for Social Darwinism. A good point was made using the person of Gandhi. Gandhi because a test for part of the discussion, the idea that tests are specific and that phenotypes are universal tests. Gandhi was a horrible plumber, but a great leader. It was his biographical development, contingent place in history that produced the Gandhi effect.

One scientific mind noted, about halfway through the conversation, that there were at least three different ideas of evolution at play in the room, they were undefined, undifferentiated and the communication was suffering for it. When the scientist was talking he was interrupted. “Science? This is a philosopher’s cafe.” (I just mistyped ‘cafe’ as ‘cage’. Paging Dr. Freud…) What? When did philosophy respect limits of knowledge, the disciplining and cloistering of specialized areas of inquiry, is a recent institutional social construct and was noted early in the twentieth century as potentially leading to the downfall of philosophy. (econophile)

Folk thinking is short term – an application of values on change – Do we have any control of our destiny? Development vs. Evolution – we should all be in more or less the same boat. Slaves forbidden the written word. Undeveloped and oppressed human potential confused as genetic (evolutionary) inferiority.

What does the fittest mean? Luckiest?

This was from a small dialogue while paying the bill: Genetic expression – the ideas that ideas are genetic – that people have a tendency. I don’t know. There is the notion of the great thinker. Darwin for example, changed the way we think about historical reality. But had Darwin, by chance, suffered a massive head injury, we would still today be talking about evolution, maybe even social evolution (social Wallacism?) This is because Darwin built his theory on previously published works and material evidence. He also mentioned at least four others who were hot on the theory’s tail. Today, the theory has been worked and reworked by the scientific community. Darwin had a very loose idea of genetic material, which has played a significant part in the contemporary understanding of the theory.

The individual’s social success as a measure of fitness. This idea more or less dominated the room. (with the accompanying machismo!) (An issue is framework.) The idea of success as adaptation to the social is not evolution. The other main idea was the ecological destruction – These conflicting notions were not noted. (?)

Consciousness is it developmental? There can be no argument that the plastic brain is a feature of our species.

One person whose main thrust was the idea of collective fitness over individual fitness (this is closest to evolution because one life cycle, your own personal birth to death existence, is well inside the concept of evolution.) gave some advice to young people. “Our generation has left it up to you to solve the problem.” What? When did this turn in the social take place? There was a comment that if we live 80 years, so much is spent sleeping and working that in all that 5 years is free time? Maybe that was what happened in the sixties, the systemized organizational man, is completely unfree, the youth were free to criticize the system. Where did that get us?

Taboo: Mind Control

March 29, 2009

The internet can make it look like you’ve got some wicked memory. For instance, I know someone once said something like “if you feel in control you’re not going fast enough.” And I want to comment on that.  Voila:

“If everything seems under control, you’re just not going fast enough.” Mario Andretti (Italian born American Race driver. b.1940) (site)

What I’m talking about in this post is revolutionary thought, or thought itself. In the years that I’ve been around critical thinkers, I’ve seen a number lose mental control. It happens and it’s just happened to another friend, so I wanted to say a few things about revolutionary thinking.

Following Threads

Here’s a story. It’s not well documented. It’s a singular case; an amateur archeological find that I interpreted  quite quickly. The story could go in any direction, but the way I tell it fits with what I’ve seen, what I’m seeing. I found a small library of books in a paper recycling dumpster. And the books, at least to me, told a story. The older books, from the 60s and 70s, were all about social organizing, socialism, union issues (this paper dumpster was in Windsor, Ontario) and other radical works. It’s where I got my totally used copies of Rules for Radicals and The Human Use of Human Beings. But the fresher books, the books from the 80s and 90s (this was the 90s) we more mystical. There were books on angels and conspiracy theories. And some more right-wing writers. I don’t know why the books were being recycled. But I guessed the owner had died, or was taken to a home. But that movement to the mystical right interested me, maybe scared me. If you’re a thinker you probably find yourself freely following lines of thought, it’s almost as though you’re out of control. I’m not advocating control. That’s why the Andretti quote. You should feel out of control as a free thinker. Andretti had a track. Thinkers need friends, someone to say, “come back to us.” If only to keep us in the habit of communicating our thoughts. There is always the danger when going out too far alone, of not coming back.

Sure I’ve been actively following my interests as a reader, but the lines I’ve taken from the Beats and William S. Burroughs, to Nietzsche and Julian Jaynes aren’t really completely controlled by an “I.” What I’m saying is, our minds form in a way that can’t be rock-solidly linked to a directing self. What I mean is that it’s not an “I” forming thought. You don’t believe in God because you’ve chosen to believe. And I didn’t choose the opposite. There is no “I” involved, no agency, we could argue this, but to ask me to believe, is like asking you to accept the opposite. It’s not going to happen. In this round about way, I’m thinking through the necessary conditions for a turn, development, even the stasis, of thought.

Here’s another story. I remember the exact moment my world became godless. As a child, I’d see ghosts, dead people, and maybe once, at the foot of my bed, Jesus. But I’d also heard sleigh bells on Christmas Eve. My very-real-to-me-at-the-time experiences with the spectral world weren’t limited to a consistent plane of the cultural imaginary. Santa and God were aware of my every move. The Devil was there. For whatever reason, I imagined him in the breaker box in our mudroom. If Santa could make it down the chimney of our wood burning stove, Satan could sure as hell wait in the power lines to nab my eternal soul.

When I was ten, my grandfather died. It was a turning point. He’d been eaten away by cancer. A bed had been set up in his living room, because he wanted to die at home. Seeing him skeletal, on the terminal edge of life, the world became very real for me. Looking back now, I started to see and feel things differently. After his death, my family made the move from Catholicism to a more fundamentalist sect of the lightbulb turning, tongue speaking and wailing reborn. I didn’t make the move with them. They questioned Catholicism, and I questioned the existence of God. It’s not something a kid talks about with his parents. Even friends and relatives don’t go there too easily. I still dreamed of ghosts, and demons, but slowly the spiritual world became less real.

So the godless world moment: I was in my last year of high school in a history class, the teacher was talking about World War II, and as an aside he said, “This is the one event that confirms my belief that God has an active hand in history.” He was talking about the race to build the Atomic Bomb. And for him the Americans winning that race, confirmed the hand of God. And this is what I was talking about earlier, the moment he said this, I didn’t think about it, it was instant, I had no control over what happened in my head, but right there my consciousness of a spiritual dimension vanished. It was like I was immediately snapped into this world. I was all in. I am not arguing that it’s worked out well for me, what I’m arguing is that “I” didn’t think it. “I” didn’t reason it. My own consciousness is out of my control, this consciousness is not my own.

So when a radical union activist who I used to know, would go off at local meetings about the government’s plan to launch a mind reading satellite into orbit… I’ll say this in his defense, he was waving a book that laid out all the details, and he was offering it to anyone willing to read it. From my own experience, from what I’ve seen, or at least what I think I’ve seen, there is a question of control. And if we’re not in control, who is?

Did she say “revolution”?

March 28, 2009

Naomi Klein speaks at the National Conference on Media Reform:

Now I want to return to another moment of profound crisis, after the market crash of 1929, that was the moment that created the new deal. Now it didn’t happen because FDR was a great guy. It happen because people in this country were so radicalized, so determined, so organized that he was able to sell the New Deal to the elites as a compromise because the alternative was Revolution.

Matt Taibbi writes about the 2009 financial crisis:

And all this happened at the end of eight straight years devoted to frantically chasing the shadow of a terrorist threat, eight years spent stopping every citizen at every airport to search every purse, bag, crotch and briefcase for juice boxes and explosive tubes of toothpaste. Yet in the end, our government had no mechanism for searching the balance sheets of companies that held life-or-death power over our society.

Then he says something interesting about democracy, education, and revolution as a two way street:

By creating an urgent crisis that can only be solved by those fluent in a language too complex for ordinary people to understand, the Wall Street crowd has turned the vast majority of Americans into non-participants in their own political future. There is a reason it used to be a crime in the Confederate states to teach a slave to read: Literacy is power. In the age of the CDS and CDO, most of us are financial illiterates. By making an already too-complex economy even more complex, Wall Street has used the crisis to effect a historic, revolutionary change in our political system — transforming a democracy into a two-tiered state, one with plugged-in financial bureaucrats above and clueless customers below.

Review: RIP! A remix manifesto

March 20, 2009

Who should see this film?
Although it’s a manifesto, which carries some radical undertones, the documentary is more of a journalistic piece that explores our human connection. Anyone interested in development in the areas of health and science should see this film. If you’re interested in developing nations, the World Trade Organization (WTO), Empire, American trade policy/strategy, and understanding why North American manufacturing jobs are disappearing, you should see this film. If you like to party, if you like to get down, you should see this film. And finally, if you’ve ever heard, read, or seen anything produced for your consumption and thought it could have been done better, you should see this film.

In Vancouver it’s playing at the Ridge starting tonight. I saw it last night at District 319. If you’re in Vancouver and you like film, you should check out this venue. There’s a bar area where you can talk before and after the film, even the theatre area is licensed. Canada Screens has a line-up of films at this venue.

The review
The documentary starts with a personal reflection, and I had a sinking feeling. I’d seen My Winnipeg, and although I liked that film, I wasn’t really in the mood for another deep piece of Canadian-artist narcissism. But this didn’t happen at all, in fact the initial personal piece went no where, and the “artist” seems to lose control, or disappear, or maybe the subjects themselves take over. The history of the copyleft movement takes over. The whole issue of copyright, intellectual property rights, opens up as the film goes on, and remain open. The film maker’s intentional practice urges us to continue the discussion, to actually become creative in the process of discovering our world.

Before the film, Brett Gaylor, in a video introduction from Montreal, said our viewing experience should be participatory. We were to boo the bad guys and cheer for the good guys. Very little of this happened, but the participatory ethos of the filmmakers, was embedded in the subject of the film. You can remix the film on line. It’s an interesting experiment in a resistance movement against corporate control of what we can do with our experiences, how we can express ourselves in a mediated language that surrounds us, speaks to us, and is owned and controlled by corporations.

The good
The scene in the boat with the Clinton administration wag. This was good. This was intelligent, brilliant documentary work. This guy told us the strategy of the american government when it came to intellectual property, the information economy. WTO. The american government gave up its manufacturing sector, by allowing free trade, opening up its borders to imports with the agreement that all its trade partners would follow its patent and copyright laws.

And the Brazil scenes were all great. Brazil copies AIDS treatment, messing with pharmaceutical corporations. The business model, the profit paradigm, is not fair. It’s inhumane and wrong. That a government chooses to resist corporate domination to give medicine to citizens who need it. It’s a start.

And the scenes dealing with science, the idea that ideas that could be beneficial to the public were locked away in a corporate hold. This was good informative stuff. It’s current and gives us an argument here in Canada for fighting funding cuts for science.

The bad
As a manifesto for a resistance movement, I’ve got a complaint against the filmmaker. There was a rave scene where kids are dancing and the narrator says something like (I need to see the film again to make this a little more accurate) “the dancing kids are exercising their right to culture” or some such thing, it was a complete fabrication. Kids are mindlessly (and this isn’t a value judgement) dancing (is a liberating experience, fuck, let loose) and the narrator imposes some form of the manifesto on them. As far as propaganda goes, sure that’s fine, look at the numbers on this side of the copyleft movement. But for organization, for creating a movement, there needs to be a more strict measure of reality. It does no good to create illusions.

I’ve been complaining for years about the quality of journalism. Paper, television and radio news, lack a quality of depth, a quality that I think is necessary for understanding our world as opposed to being confused by the news of it. Yes. I do realize that I should be making this quality journalism myself if I’ve got such a problem with it. I understand that. But do you understand how hard it is to do the type of work I’ve got in mind? I’m talking journalism that illuminates. Journalism that goes to the root of a problem, finds connections with other problems. A journalism that digs to understand the complexity of our problems and then explores possible complex solutions. This isn’t pyramid style journalism. This isn’t segmented journalism. This is journalism with a memory, an open archive, and collaborative practices. This is the exact opposite of corporate journalism as it’s practised today. And this is why, if we want a better press, we need a revolution. RIP! A remix manifesto is the kind of journalism we need.

The conclusion
We need the RIP! kind of journalism because it’s open and freely exploring, and is given to us as a starting point where we can begin our exploration. It’s a practice of journalism that allows us to take the weak stories, closed stories, and add depth, find connections and explore solutions. Who is working on this problem and what are they doing that we can do? What are our alternatives?

Not knowing when to stop…
Here’s an example of good journalism. This is Robert Scales on Vancouver’s housing crisis. Something like this could be the start of a movement to understand the root of the problem. Speaking of housing, There’s a march this April 4. Details to come.

About RiP: A remix manifesto

March 18, 2009

I’ve got tickets for the show tomorrow night. Here’s the promo:

ripposter

In RiP: A remix manifesto, Web activist and filmmaker Brett Gaylor explores issues of copyright in the information age, mashing up the media landscape of the 20th century and shattering the wall between users and producers.

The film’s central protagonist is Girl Talk, a mash-up musician topping the charts with his sample-based songs. But is Girl Talk a paragon of people power or the Pied Piper of piracy? Creative Commons founder, Lawrence Lessig, Brazil’s Minister of Culture Gilberto Gil and pop culture critic Cory Doctorow are also along for the ride.

A participatory media experiment, from day one, Brett shares his raw footage at opensourcecinema.org for anyone to remix. This movie-as-mash-up method allows these remixes to become an integral part of the film. With RiP: A remix manifesto, Gaylor and Girl Talk sound an urgent alarm and draw the lines of battle.

Which side of the ideas war are you on?

View Trailer

…to win the battle of democracy

March 17, 2009

Back when it seemed a possibility that a coalition government would take over parliament, my dad and I started a short conversation about the meaning of our vote. He was angry that the party he’d helped vote into a minority government was about to be reduced to the opposition. “What about my vote?” he asked. I asked him the same question. I was joking. I’d voted for the communist party, so my ‘voice’ was useless. Really, voting has little more use to me than backing a hockey team. But my father asked, “no one wanted your party, why is that?” Yes. Why is it people are not voting communist? I know it wasn’t a real question, I mean, I know he wasn’t looking for a real exploration of the possible reasons why. But I saw it as a baited hook, and bit. I started writing an essay, but it’s way too long, meandering and not really much of a conversation starter.

Before this conversation started, just before the last election, I had written an open letter to my father explaining the reasons why I was voting communist. It wasn’t very persuasive. I sent the letter to every member of my family on facebook, and I am pretty sure it had no effect whatsoever on the votes my family cast. One of my cousins accused me of just fooling around. There’s something to this. Communication needs a hook. Talking about communism is talking about old news, an already decided subject, there’s nothing to connect the talk to. There’s no reason to talk about it. Bringing it up now has a bit of lunacy to it. My cousin knows I’m not crazy, so if I’m talking about communism, I must just be fooling around. Today there is a hook. The news of 1200 jobs lost in Windsor (again this year), gives us a reason to talk about capitalism (masters of industry and wage slaves), the violence of profits before people, and the socialist idea of worker control.

I’ve been thinking and reading about and writing down some of the reasons people aren’t voting communist, but I’ve also been aware of the madness associated with talking such nonsense. There are differences between capitalist values and communist values that require a complex conversation, rethinking how we live on the level of the day-to-day. It requires becoming aware of our condition. I’ve asked my network of friends and family into this conversation, so I should start with something.

Let’s talk about the word ‘communism’…

From the response to my last open letter, it’s clear that ‘communism’ is understood as a dirty word. I just recently read an article about ‘socialism’ being used as a slur. After you accept the fact that corporations produce our culture and meaning, it makes perfect sense that these powers would try to poison the words that will launch a revolution; democratize production; replace capitalist controlled corporate power with worker controlled corporate power. Revolutionaries understand ‘communism’ and ‘socialism’ to mean ‘the creation of something which does not yet exist.’  The words signify new relationships to each other, where radical democratic associations of workers motivated by human development take control of production. The American and French Revolutions replaced monarchy with hierarchy. The coming revolution will replace hierarchy with anarchy. The coming revolution will be the end of profit-for-the-few and representation-by-the-few. The revolution will bring new values of human (species) development and radical democracy.

…melts into air

March 13, 2009

Today I read this in Digitize This Book!: The Politics of New Media, or Why We Need Open Access Now :

…the very web-like structure of the Web often makes it difficult to determine where texts end – or begin, for that matter. All the cutting and pasting, grafting and transplanting, internal and external linking involved means that the boundaries between the text and its surroundings, its material support, are blurred and can become almost impossible to determine online – just as the boundaries separating authors, editors, programmers, producers, consumers, users, and commentators/critics are blurred.(p.66)

The blurring of textual boundaries interests me. Especially in academic texts, where citing other texts, other legitimate texts, is the necessary foundation for the building of new texts.

Yesterday I went to an event at UBC.

The MisEducated Imagination: McLuhan’s Creativity The lasting legacy of Marshall McLuhan has everything to do with his creatively disruptive thought: art as an early warning system of major technological change, media theory as culture probes, words moving at light-speed, texts as worm holes to alternative futures, a festival of seductive paradoxes in writing, images, and aphorisms. With McLuhan, technology simultaneously stultifies and mobilizes the imagination, does violence to the human nervous system and creates electronic breakthroughs. Arthur Kroker is Canada Research Chair in Technology, Culture and Theory & Professor of Political Science at the University of Victoria. Author of numerous books on technology and culture, including The Will to Technology, The Possessed Individual, The Postmodern Scene and Technology and the Canadian Mind: Innis, McLuhan and Grant. With Marilouise Kroker, he has edited the field-defining anthology, Critical Digital Studies and the internationally acclaimed electronic journal, CTheory (www.ctheory.net ).

One Code To Rule Them All… When all that has been solid melts into code, how do we rethink and re-make scholarly praxis — theory, research and pedagogy — built from and for a literate universe? Quality becomes quantity, arts and sciences are re-fused, media fluidly converge, and even the ontology of the body, this “too too solid flesh” of Hamlet’s distracted imaginings, becomes molten, as virtuality. This paper is part of a larger project which interweaves three strands of interdisciplinary scholarship: the conceptual work of forging a ‘digital epistemology,’ the technological challenge of developing a multimedia, multimodal research tool capable of taking the measure of the re-mediated subjects and objects of interdisciplinary study, and the pedagogical call for the resuscitation of ‘play’ as inseparable from and indispensable for teaching, learning and the advancement of knowledge under unprecedented conditions of uncertainty.  Suzanne de Castell is Professor and Dean pro-tem of the Faculty of Education at Simon Fraser University( http://www.educ.sfu.ca/research/decaste/). She’s interested in relations between media and epistemology, between ‘knowing’ and ‘tools of intellect’, in relation to print literacy, new media studies, and game-based educational technologies. Books include Literacy Society and Schooling (with Alan Luke and Kieran Egan), Language, Authority and Criticism (with Alan and Carmen Luke) Radical Interventions (with Mary Bryson) and Worlds in Play (with Jen Jenson). Her current work is on the ludic epistemologies of game-based learning, exemplified in several projects co-developed with Jenson: Contagion ( http://contagion.edu.yorku.ca/), a compelling game about public health , Arundo Donax , ( http://contagion.edu.yorku.ca/Tafelmusik/login/login.html), a gripping engagement with Baroque music, and Epidemic, a social networking site where your ‘friends’ are contacts you manage to infect. She co-edits the Canadian Game Studies journal, Loading…(http:// journals.sfu.ca/loading/ )

Dr. Arthur Kroker gave a concealed radical talk. He was saying something under the academic babble, something about a new consciousness that was to come, a change in our miseducation. That the new digital consciousness, new digitized body that we take on. Taken as a whole, if only for a moment, it was worth the two hour bus trip to and from UBC. That ride in itself, and the fact that it was bodies with ears listening to Kroker read from a laser-printed paper, should be enough to dispute what Kroker was saying, of course there was a very radical undertone, to the talk. Suzanne de Castell talk was much more concrete with her explanation of an experiment to expose the social construction of meaning. The need for such thinking in society, the ability to reflect on our constructions, entered the question and answer part of the talk. A question was asked of Kroker, it was more an expression of disapproval than a question. It went something like “You say there is a new digital body, a new digital future, but does this change the way we eat or love?” The answer given by de Castell was great. She said that the confusion between eat and love, that one is a physical need and the other a social, or literary, construction. We’ve been colonized by the word. She told of the creation of romantic love by literature. I don’t think the questioner “got it” but it was a very good point. Our categories, boundaries, the narratives, and meaning attached to our bodies are not solid. These are the necessary errors, the solidity, that with new insights melt into air.

He Loves His Mother!!!

March 11, 2009

Bill Mayer — He loves his mother!! I thought I’d start with that. Religulous, a film by the same people who made Borat, and Borat, too, was purposefully offensive, and it, too, was funny, but it never, not for a second took itself seriously. Borat brought us into some very serious territory. There was the blatantly misogynous college boys scene, and the dangerous war of terror scene, maybe it was the moustache, but the nausea producing, in a culturally discomforting sense, scenarios made us witnesses.  Borat, himself, was nearly invisible. Religulous does something different, and I didn’t like it. The scenes where Maher analyses what we just saw are all gawd-awful. He interviews some fairly stupid people, but Maher’s arrogance, which may have held up, especially with the cuts to clips from Superbad and Scarface, those were hilarious, his arrogance may have held up, but when he was on camera by himself, the weakness of those scenes reframed his arrogance as simply mean. Sure, he loves his mother, but he’s a mean mental weakling himself, bullying other intellectually challenged, differently intelligent people. There’s the difference, Borat’s misogynists exposed themselves and an oppressive cultural undercurrent, while Maher victimized the people he put on film.

The science is in. Consciousness is a chemical energy. Our perceptions are bodily. Chemical and bodily changes affect consciousness and perception. Philosophically I work from the premise that existence precedes essence. Darwin, Marx, Nietzsche and Sartre, if generally understood would make it easier to argue that we should educate and properly house and nourish everyone. What I’m saying here is that there is no God of Abraham, there are no angels, spirits, demons, heaven or hell, at least outside our language systems. Our language systems exist physically in our bodies, in this sense these things exist, they are within us and communicable. Maher had an opportunity to produce in incredibly informative film. He came close with the Andrew Newberg, MD (University of Pennsylvania research neuroscientist) interview. Newberg discusses the process of imaging people’s brains as they pray, meditate or speak in tongues, but no conclusive statement is made. He also brought in the consciousness changing properties of drugs, but again the neurophysiology that could reveal the chemical and physical contingency of consciousness was not explored.

Maher is content to promote doubt, but there is certainty that consciousness is chemical reactions within organic physical structures. We don’t know how exactly it works, but there is certainty that material is at work. These ideas can also be communicated, but Maher didn’t do the research. And understanding consciousness, the bodily manifestation of these belief, may have softened his, persecution, of these believers. Really what was he doing? In his interviews with Muslims, he was told twice that it was politics and not religion, that the motivation behind terrorists and extremists, but he didn’t accept it. He even made “fun” of the interviewee by writing a text message implying he was a terrorist. Later he analyses these scenes saying that they don’t want to admit to outsiders that there are problems with the religion. Doubt in this sense is not a tool for understanding, it is an analgesic for stupidity. What were the political motivations of the religious George W. Bush and what were the political motivations of the differently religious Osama Bin Laden? Maher is content to doubt everything and everyone.

In Saul D. Alinsky‘s Rules for Radicals he spends an entire chapter “of ends and means” explaining how political interests are clothed in religious morality. “The Haves,” he writes, “develop their own morality to justify their means of repression and all other means employed to maintain the status quo.” What’s interesting is that Obama was schooled in the Alinsky tradition. Maher’s film is now an historical document. But Alinsky also taught respect for the beliefs and values of the Have-nots and spoke against arrogance. Politically, in the political system, I’m with Sven. This call for compassion, and understanding, when dealing with religious consciousnesses, is not a form of self protection, it comes from an understanding, limited sure, that our bodies and consciousness are totally intertwined, and a massive change, in our society, especially forced from the outside, well, it’s abuse.

And one last thing about embodied knowledge, especially the kind of knowledge that defines a persons existence. This is from wikipedia:

In Carl Jung‘s psychology, metanoia indicates a spontaneous attempt of the psyche to heal itself of unbearable conflict by melting down and then being reborn in a more adaptive form. Jung believed that psychotic episodes in particular could be understood as existential crises which were sometimes attempts at self-reparation. Jung’s concept of metanoia influenced R. D. Laing and the therapeutic community movement which aimed, ideally, to support people whilst they broke down and went through spontaneous healing, rather than thwarting such efforts at self-repair by strengthening their existing character defences and thereby maintaining the underlying conflict.

With this in mind, really, what the fuck was Maher doing? He loves his mother, but he’s still an ignorant fuck. Had he actually broken through the defences of these people he was attacking, he would have precipitated a moment of realization in which everything previously known is wrong, leading possibly to a physical and mental breakdown. In one scene Maher’s mother reminds him of how upset he was when he discovered Santa Claus wasn’t real. The equation of a childhood fantasy game, with god consciousness or a bodily awareness of god, is ridiculous in itself. In my utopian thoughts after the consciousness of our interconnectivity is widespread, when we are concerned with the care of each other, the issue of religion will have faded away, but until then we need to work toward our own understanding.

Waves of Consciousness

March 1, 2009

Murray Bookchin on the 1960s. In The Ecology of Freedom: The Emergence and Dissolution of Hierarchy .

Almost intuitively, new values of sensuousness, new forms of communal lifestyle, change in dress, language, music, all borne on the wave of a deep sense of impending social change, infused a sizable section of an entire generation. We still do not know in what sense this wave began to ebb: whether as a historic retreat or as a transformation into a serious project for inner and social development.

Hunter S. Thompson. Fear and Loathing in Las Vegas: A Savage Journey to the Heart of the American Dream .

So now, less than five years later, you can go up on a steep hill in Las Vegas and look West, and with the right kind of eyes you can almost see the high-water mark — that place where the wave finally broke and rolled back.

Letter to Felix Guattari on Social Practice. in Antonio Negri. The Politics of Subversion: A Manifesto for the Twenty-First Century . Translated by James Newell. 1989 Polity Press. Cambridge.

We have been defeated. The culture and the struggles of the sixties were defeated in the seventies. The eighties have witnessed the consolation of the victory of capitalism.