July 25, 2010
"

Yet coherent identity seems to be precisely the main problem of modern existence and is itself something to be chosen and achieved. […] Consumerism simultaneously exploits mass identity crisis by proffering its goods as solutions to the problems of identity, and in the process intensifies it by offering ever more plural values and ways of being. [… ]

That the self must be a project is dictated to us by a pluralized world and must be pursued within that pluralized world. This entails a high level of anxiety and risk. In terms of consumer culture, there is high anxiety because every choice seems to implicate the self: all acts of purchase or consumption, clothing, eating, tourism, entertainment, “are decisions not only about how to act but who to be.”

"

Don Slater, Consumer Culture & Modernity (via curate + unburyingthelead)

 

July 22, 2010
via @tosk59’s blog

via @tosk59’s blog

June 20, 2010
mthing:

montycantsin:

mattermedia:

RT @Naxos Toward Freedom written by Félix Guattari and Gilles Deleuze http://is.gd/cVvt8

mthing:

montycantsin:

mattermedia:

RT @Naxos Toward Freedom written by Félix Guattari and Gilles Deleuze http://is.gd/cVvt8

June 20, 2010
Deleuze on relationship between identity and difference

“Traditionally, difference is seen as derivative from identity: e.g., to say that “X is different from Y” assumes some X and Y with at least relatively stable identities. To the contrary, Deleuze claims that all identities are effects of difference. Identities are neither logically nor metaphysically prior to difference, Deleuze argues, “given that there exist differences of nature between things of the same genus.” That is, not only are no two things ever the same, the categories we use to identify individuals in the first place derive from differences.

Apparent identities such as “X” are composed of endless series of differences, where “X” = “the difference between x and x’”, and “x” = “the difference between…”, and so forth. Difference goes all the way down. To confront reality honestly, Deleuze claims, we must grasp beings exactly as they are, and concepts of identity (forms, categories, resemblances, unities of apperception, predicates, etc.) fail to attain difference in itself. “If philosophy has a positive and direct relation to things, it is only insofar as philosophy claims to grasp the thing itself, according to what it is, in its difference from everything it is not, in other words, in its internal difference.”

Gilles Deleuze, Wiki, quotes from “Bergson’s Conception of Difference” in Desert Islands and Other Texts 1953-1974 (2003), cited in Ordinary finds via amiquote rawsilk + naxos

June 15, 2010
Rhizome awareness report: ‘Digital Identity Matters’

via nogoodreason

May 30, 2010

“There is a dialectic of wandering and homeland at the heart of Arabic poetry. The poets Jordan Davis evokes at the beginning of his article on Darwish were nomadic Bedouin, who would open their famous poems with invocations of lost love at the site of old encampments. These sites were just temporary dwellings, but erotic memories infused them with significance.

In the Levant, several cities boast of being possible candidates for “the longest continuously inhabited city in the world.” The scholar of Arabic poetry, Suzanne Pinckney, wrote in her book The Mute Immortals Speak of the ancient Arab story of “the bursting of the dam at Ma’rib.” “With the dispersal of its people, the Himyarite kingdom became a byword for a failed polity, the moral of their story preserved in the idiom tafarraqu aydiya Saba, ‘they scattered in all directions.’ … It is not surprising, then, that in Islamic terms, the heavenly garden is termed dar al-qarar, the permanent abode, and the Ka’bah at Mecca (and its heavenly counterpart) given the epithet al-bayt al-ma’mur, the (continuously) inhabited dwelling.”

A successful polis makes life more livable for its inhabitants, who in turn sustain the life of the polis. Scattering and exile constitute failure.

Still, some of the most exciting poetry in world history was written by people who were essentially homeless. This homelessness augmented the value of poetry for them—a poem was a “thing” they could essentially carry around in their heads, weighing nothing, and unable to be stolen or lost in transit. Conversely, even a temporary campsite has the heaviness of “home” if what took place there burned itself into the brain forever.”

via guerrillamamamedicine + clingtomymouth + poetrynews + The Poetry Foundation

May 30, 2010
via mthing + touba

via mthing + touba

May 29, 2010
Facebook suicide manifesto: Suicide on social network should introduce noise into system

“Unlike the old days, when we could invent online identities daily, our social networks today require fidelity between our physical self and our online self. The situation is unbearable. […]

Invisibility comes in many forms, and on social networks it is the form of a radical overload of information – a maximum participation. No more thought, because every considered click adds to the collaborative filtering algorithms that makes sure everyone continues to like what they like, but in slightly modified form. Click   everywhere, click often, and don’t stop until you have disappeared beneath a flood of meaninglessness.” /via @hautepop + @andrelemos

May 26, 2010
from ‘The Turtlenecked Hairshirt’ by Ian Bogost

“We are not central because we have chosen to be marginal, for to be central would be to violate the necessity of marginality. We practice the monastic worship of a secular God we divined in order to kill again, mistaking ourselves for the madmen of our fantasies. We are masochists in hedonists’ clothing. We are tweed demolitionists.

If there is one reason things “digital” might release humanism from its turtlenecked hairshirt, it is precisely because computing has revealed a world full of things: hairdressers, recipes, pornographers, typefaces, Bible studies, scandals, magnetic disks, rugby players, dereferenced pointers, cardboard void fill, pro-lifers, snowstorms. The digital world is replete. It resists any efforts to be colonized by the post-colonialists. We cannot escape it by holing up in Berkeley waiting for the taurus of time to roll around to 1968. It will find us and it will videotape our kittens.

It’s not “the digital” that marks the future of the humanities, it’s what things digital point to: a great outdoors. A real world. A world of humans, things, and ideas. A world of the commonplace. A world that prepares jello salads. A world that litigates, that chews gum, that mixes cement. A world that rusts, that photosynthesizes, that ebbs. The philosophy of tomorrow should not be digital democracy but a democracy of objects.”

source via hacking the academy, h/t butterflyhunt

Don’t be marginal.

May 24, 2010
"The result is an encounter with capitalism stripped of the resources made available by over a century and a half of Marxist scholarship. Meanwhile, the relentless global search for profit and the extraction of surplus value goes on, not least in the very places - universities - where poststructuralist scholars ply their trade. The constant hunt for revenue, the prostitution of research agendas to corporate concerns and visions of national ‘competitiveness’, and new forms of speed-up and deprofessionalisation are unintelligible without a firm grasp of the logics of capital.In a world increasingly subject to the workings of an informational and multinational mode of capitalism, characterised by flux and instability, hybridity and fragmentation, it is also hard not to see the poststructuralist dismantling of the subject, as in the widely influential writings of Laclau, Mouffe and Judith Butler, as unintentionally complicit with that world."

Mark Laffey: The red herring of economism, p. 468 /via theguywhoinventedfire, zettelkasten

May 21, 2010
From ‘Vacuoles of Noncommunication: Minor Politics, Communist Style and the Multitude’ by Nicholas Thoburn (author of Deleuze, Marx & Politics) in Deleuze and the contemporary world by Buchanan & Parr

From ‘Vacuoles of Noncommunication: Minor Politics, Communist Style and the Multitude’ by Nicholas Thoburn (author of Deleuze, Marx & Politics) in Deleuze and the contemporary world by Buchanan & Parr

May 21, 2010
From ‘The Becoming-Minoritorian of Europe’ by Rossi Braidotti, in Deleuze and the contemporary world by Buchanan & Parr

From ‘The Becoming-Minoritorian of Europe’ by Rossi Braidotti, in Deleuze and the contemporary world by Buchanan & Parr

May 9, 2010
"We hold fast to a social identity that we believe lends us a name and a face, but equally fast we move from one definition of a society to another, alternating again and again that presumed identity. Like characters in a story that keeps changing, we find ourselves playing roles that others appear to have invented for us, in plots whose roots and consequences escape us… Even when declaring allegiance to one place, we seem to be always moving away from it, toward a nostalgic image of what we believe that place once was or might one day be… and yet, partly because of our nomad nature and partly due to fluctuations of history, our geography is less grounded in a physical than in a phantom landscape. Home is always an imaginary place."

My Avatar is Not Me

via my serendipities + wildcat2030

January 4, 2010
"A self does not amount to much, but no self is an island […] [E]ven before he is born, if only by virtue of the name he is given, the human child is already positioned as the referent of a story recounted by those around him, in relation to which he will inevitably chart his course."

Jean-François Lyotard: The Postmodern Condition: A Report on Knowledge (translated by Geoff Bennington and Brian Massumi)

via fuckyeahphilosophy + guerrillamamamedicine

May 1, 2009
selfbase

via Marginal Utility: “The advance of digital technology further and further into the nooks and crannies of our lives is based on an elementary trade-off. It supplies us with a great deal of convenience: It lets us communicate with one another wherever and whenever we want to. It provides us with instantaneous access to and limitless storage of media, everything from personal photos to films to most of the history of recorded music on a terabyte hard drive. It’s capable of building in a level of redundancy in our lives, preserving what we might otherwise forget and protecting us from oversights—if you lose tickets to an event, chances are the barcode on them can be canceled and new tickets issued to you. And if your credit card number is stolen, the bank may very well recognize suspicious purchases and notify you.

But in exchange for all this convenience, we sacrifice privacy and spontaneity. We permit all our public actions to be cataloged and processed, and we make ourselves completely and instantly accessible not just to our friends and family, but to marketers who seek to guide our behavior in contexts that they can detect and analyze perhaps even before we have a chance to, and also to the state, which may seek to stifle dissent before it has the opportunity to assemble and gather force. By allowing ourselves to be tracked and recorded and analyzed, we become willing parties to our own reification, to our assimilation into the giant digital data machine.

[…] Technology threatens to render our wishes irrelevant even as it pretends to cater to them—that is, it serves our needs as long as they are boiled down to the need for convenience, to consume faster and with maximum indiscriminateness.  I feel this acutely when I find myself spending more time tagging and arranging my music files than I spend listening to my music. Part of that is a cognitive illusion, but a telling one—I’m listening to music the entire time I’m doing the iTunes bookkeeping work, but I’m concentrating on the data, not on the intricacies, harmonies, melodies, and hooks of the music. It barely breaks through, usually only when what’s playing is so irritating, I have to skip it.”