Thursday, March 25, 2010

Like Eating Glass (forricherforpoorerforbetterforworse)

I'm enjoying and suffering in taciturn cycling a general aimlessness. Turtles/work/coffee-drinking/re-communing with neglected friends. In Lauren's class we thought seriously about the valences of "drifting" or "digression". (The "et cetera principle"--though, how could digression have a "principle"?--The Stoic says to me the other night: that's the death drive. I don't know, though. How can a "drive" which aims towards negation or stasis be devoid of an active principle? This isn't death drive. It is sort of just listlessness. Like a ship in a calm. A week long calm. But there is no sun for a tan. Of course.)

I've decided I'm only going to take 2 courses this up-coming quarter. Last quarter was brutal. I'll be so busy--just my travel plans are insane: driving to Virginia and back to only then hop on a plane to DC for little sister's graduation--and it really began to take a toll on me. And I guess I've been affected by the repeated complaints i've gotten from all of my neglected friends. And right now, missing J. as I am--which is rather more than I'd like to have to endure, to be perfectly honest--while anticipating a busy schedule prompts me to account for the profound ways in which I'd rather not want to feel like I do now. {On this, Tim Dean is wholly wrong-headed: there are ALWAYS mediating projections that enable a subject to FEEL close or distance to an Other.}

w/e. i'm bored. (even too bored to j/o.)

{If Paul Verilio's argument is that technology has effaced our ability to enjoy/suffer distances, then he simply reiterates a problem that has haunted the human condition for ages (Anne Carson does a brilliant job of depicting the tension of distance in the context of ancient notions of erotic time and space). The problem of "new media" is that it is new for us, and this is our problem: how do we establish distances, distinctions, difference? Plato gives this philosophical voice and sets in motion the tradition of attempting to negotiate this condition. Indeed, this is Nietzsche's prompt for maligning democracy--and the "Enlightenment" writ large--as a leveling of distinctions. The spatial metaphors N. deploys to characterize the necessity of transvaluation are crucial (even the notion of an "over" man, but they do not end there: rank, an expansive soul, a protraction of the will in time, the 'going-under' of Zarathustra's Dionysian 'great contempt' and so on). Anyway, how myopic to assume that we, in contemporary life, are so radically severed from the past and the struggles (intellectual/existential and socio-political) thereof. And cowardly: we refuse to stop and look around, so enchanted by the anxieties of contemporary life--enchanting, in turn, the terror of the question into a reassuring abyss of meaning--a glamourous nihilism. Fuck that.}

From a certain Scamp: "how i said to you, "honey, just open your heart," when i've got trouble even opening a honey jar, and that right there is where we are..."

No comments: