July 16, 2010
"This is an experiment of acting as if you were dead. […] But what does it mean to be dead, when you are not totally dead? It means that you look at things the way they are as such, you look at the object as such. To perceive the object as such implies that you perceive the object as it is or as it is supposed to be when you are not there. To see the bottle as such means to see the bottle as it would be without me. If I were dead the bottle would remain the same as it is, the colour, the same consistency, and so on. So, to relate to an object as such means to relate to it as if you were dead. That’s the condition of truth, the condition of perception, the condition of objectivity, at least in their most conventional sense."

— Jacques Derrida: As If I were Dead  (via theguywhoinventedfire, fuckyeahphilosophy)

July 15, 2010
from Knowers, Knowing, Known: Feminist Theory & Claims of Truth

from Knowers, Knowing, Known: Feminist Theory & Claims of Truth

July 14, 2010
"The decision to cut or not to cut the Gordian knot is never certain. If one were sure of the calculation, it would not be an action or a decision; it would be a programming."

— Derrida, Negotiations, cited in Mansfield (2006)

March 1, 2010
"The truth comes as conqueror only because we have lost the art of receiving it as guest."

- Tagore via @hangingnoodles + @ebertchicago

“The truth can’t hurt you, it’s just like the dark;

It scares you witless, but in time you see things clear and stark.”

- Elvis Costello

January 29, 2010
"Where do I put the books?
There’s so many I could read -
but they all are filled with lies.
Where do I put the lies?
There’s so many I could say -
but it seems they’re in the books"

VAST - Here [on youtube; on spotify]

all i know is that i’m here
drifting somewhere in the vast

December 4, 2009
"The investigation of the truth is in one way hard, in another easy. An indication of this is found in the fact that no one is able to attain the truth adequately, while, on the other hand, no one fails entirely, but everyone says something true about the nature of things, and while individually they contribute little or nothing to the truth, by the union of all a considerable amount is amassed."

Aristotle: Metaphysics (translated by W. D. Ross)

via fuckyeahphilosophy

November 13, 2009
Sure I want to fight Communism - but how?

via easternblocparty + kinochestvo + ex-genius + dengedenge

Sure I want to fight Communism - but how?

via easternblocparty + kinochestvo + ex-genius + dengedenge

July 14, 2009
from ‘Targeted Killing in U.S. Counterterrorism Strategy and Law’

via @wikileaks: original url [pdf]

Conclusion

The ultimate lesson for Congress and the Obama Administration about targeted killings is “Use it or lose it.” This is as true of its legal rationale as it is of the tool itself. Targeted killings conducted from standoff platforms, with improving technologies in surveillance and targeting, are a vital strategic, but also humanitarian, tool in long-term counterterrorism. War will always be important as an option; so will the tools of law enforcement, as well as all the other non-force aspects of intelligence work: diplomacy and coordination with friends and allies. But the long-standing legal authority to use force covertly, as part of the writ of the intelligence community, remains a crucial tool—one the new administration will need and evidently knows it will need. So will administrations beyond it.

Although the U.S. is in a war, in its view, with al Qaeda, much of the world does not accept this premise and the threat from transnational terrorism will not, in any event, forever be with al Qaeda. Even within the world of jihadist transnational violence, al Qaeda is gradually becoming a notional enemy. This is a popular notion with some as a meme by which to announce that the threat is past or overrated; that is not my intent here at all. Rather, I am concerned to ensure that we do not tie our hands needlessly tomorrow by assuming that the nature of the threat and the specific legal rationale offered to address it will always be the same. Transnational jihadist networks are indeed becoming more diffuse, less and less directly tied in a “corporate” sense to al Qaeda. They are inspired by it, perhaps, and driven by a shared ideology, but not under its command, control, active direction, or other indicia of affiliation in an ordinary sense.104 Terrorism by ideological affinity and loose network is likely to become more, rather than less, the norm into the future. The death of Osama bin Laden and his top aides by Predator strike tomorrow would alter national security counterterrorism calculations rather less than we might all hope. As new terrorist enemies emerge, so long as they are “jihadist” in character, we might continue referring to them as “affiliated” with al Qaeda and therefore co-belligerent. But the label will eventually become a mere legalism in order to bring them under the umbrella of an AUMF passed after September 11. Looking even further into the future, terrorism will not always be about something plausibly tied to September 11 or al Qaeda at all. Circumstances alone, in other words, will put enormous pressure on—and ultimately render obsolete—the legal framework we currently employ to justify these operations.

What we can do is to insist on defining armed conflict self-defense broadly enough, and human rights law narrowly enough—as the United States has traditionally done—to avoid exacerbating the problem and making it acute sooner, or even immediately.

Ideology and ideas matter in shaping policy, especially at the intersection of international realpolitik, diplomacy, and law. Thus, I have made frequent reference to a loose community of interpretation, formation, deployment, and, really, “ownership” of international law. Such “ownership” matters too. We stand at a curious moment in which the strategic trend is toward reliance upon targeted killing; and within broad U.S. political circles even across party lines, a political trend toward legitimization; and yet the international legal trend is also severely and sharply to contain it within a narrow conception of either the law of armed conflict under IHL or human rights and law enforcement, rather than its traditional conception as self-defense in international law and regulation as covert action under domestic intelligence law. Many in the world of ideas and policy have already concluded that targeted killing as a category, even if proffered as self-defense, is unacceptable and indeed all but per se illegal. If the United States wishes to preserve its traditional powers and practices in this area, it had better assert them. Else it will find that as a practical matter they have dissipated through desuetude.

July 1, 2009
WYSI/\/WYG

June 2, 2009

Devics - Lie To Me

Another band I saw in NYC, @ the Bowery Ballroom, same place I saw M&K.. v. different vibe on Devics’ night though.

Not sure if this video is the official one, but it reminds me of something I did involving water in a jar etc. for Art of Film class which I was supposed to tweak on Avid the semester after, but my work got deleted suspiciously off the studio pc. One conspiracy lead to another (the second being self-imposed), and since laziness always trumps art, I never re-edited it — though I think I still have the raw footage somewhere…

May 28, 2009
"I’m telling you stories. Trust me."

The Passion by Jeanette Winterson

May 13, 2009
"Criticism has plucked the imaginary flowers from the chain, not in order that man shall bear the chain without caprice or consolation but so that he shall cast off the chain and pluck the living flower."

— Karl Marx (via angryarab)

May 8, 2009

“The concept of false consciousness makes people uncomfortable because it seems to imply a rejection of the cultural practices of others as inauthentic and the granting of intellectuals – or, more pertinently in the history of cultural studies, a vanguard party – a privileged access to truth. However, once one accepts the idea that on the one hand, our relations to social reality are mediated via systems of symbolic representation and, on the other hand, that we live within structures of domination – the mechanisms and effects of which are not immediately available to experience – then a concept like false consciousness becomes necessary. Moreover, only such a concept gives intellectuals a valid role. First, organic intellectuals, in a necessary and legitimate division of labor, create the consciousness of a class out of the fragments of that class’s experience. Second, intellectuals provide a political strategy by providing a map of the structure of domination and the terrain of struggle.

In fact, most practitioners of cultural studies tacitly accept this; otherwise their practice is incomprehensible. But they have a debilitating guilty conscience about it. Of course, this is not to say that the consciousness of subordinate groups is necessarily false. That would be absurd.  Whether a given consciousness is false or not is a matter for analysis and demonstration and, politically, it entails acceptance by a given subordinate group. For that moment of recognizing false consciousness is the basis for empowerment. At this moment, one lifts oneself out of one’s immediate situation and the limits of one’s own immediate experience and begins to grasp the idea of dominating structures.

[…] The refusal to recognize the possibility of false consciousness, the associated guilt about the status of intellectuals, and the fear of elitism have all contributed to undermining cultural studies’ role within education. In its origins – and not just because its practitioners were located in academia – it saw education as a key site for its intervention. Educational policy and reform were a key focus of its activity. […] Unfortunately, in my view, the educational influence of cultural studies has become potentially baleful and far from liberating because it has pursued the role of introducing popular cultural practices into the classroom indiscriminately at the expense of the wider political and emancipatory values if intellectual inquiry and teaching.

[…] The rejection of false consciousness within cultural studies goes along with the rejection of truth as a state of the world, as opposed to the temporary effect of discourse. But without some notion of grounded truth the ideas of emancipation. resistance and progressiveness become meaningless. Resistance to what, emancipation from what and for what, progression toward what?”

Garnham, N. 1998. Political Economy and Cultural Studies: Reconciliation or Divorce? In Cultural Theory and Popular Culture: A Reader, 2nd Edition, J Storey (Ed). London: Prentice Hall (Pp. 604-609).

May 5, 2009
‘Objectivity, bias and truth’

From a hermeneutic perspective it will be argued that objectivity, in the sense of ‘correspondence to the object’, is inapplicable as a criterion by which reports may be judged. A report must select from the range of possible (and acceptable) interpretations that a social event yields. However, a morally unacceptable bias is intuitively recognizable in certain reports and forms of reporting [my emphasis. not so sure about this particular idea]

[…] ’Objectivity’ may be defined in two different ways. To use Richard Rorty’s wording, as ‘characterizing the view which would be agreed upon as a result of argument undeflected by irrelevant considerations’, and as ‘representing things as they really are’. In might be suggested, albeit rather naively, that a morally acceptable news report is one that represents things as they really are. Putting to one side certain complexities, such as questions of privacy, the argument would be that if the propositional content of the report corresponds to events as they actually occurred, and without subjective comment, then while the report could be shocking or boring, it could not be immoral or unjust. […] [S]uch a criterion of morality is not wrong, but is rather inapplicable because it fails to take account of the interpretive procedures inherent to journalism.

[…] Just as a map that is the same size as its territory is useless, so too is a report that reproduces the original text [read, social action] in its entirety and without further comment. Such a document would not constitute an interpretation. Interpretation involves the selection and ordering of the parts of the text. While one interpretation may claim to be better than others, it cannot claim to be definitive. It is necessarily incomplete, and biased by the horizon within which interpretation occurs.

(p.112 - 114)

[…] Journalism cannot be objective, for that presupposes than an inviolable interpretation of the event as action exists prior to the report. In  order to explicate this, the relationship of hermeneutics to journalism may be summarised following Ricoeur’s four characteristics of discourse. A news report fixes the meaning of a social event, albeit that the meaning is not definitive. (A news report is a moment in a process of interpretation, and the specific interpretation chosen is ‘biased’ by the horizon of the journalists and readers.) The performers of the reported action have a part to play in the interpretation of the action, but their interpretation is not privileged. The report exists as a text that, in Ricoeur’s terms, ‘interrupts’ the referentiality of the original acts. (The events reported therefore have meaning through the relationship they develop to other texts and meanings.) Finally, in so far as any event may, potentially, be fixed as meaningful and transmitted to others, any event, prima facie, is the legitimate subject matter of journalism.

(p. 120-121)

Edgar, A., ‘Objectivity, bias and truth’ in Belsey, A. and Chadwick, R. (eds.) (1992) Ethical Issues in Journalism and the Media, London: Routledge.

May 1, 2009
"Neutrality does not exist in the face of murder. Doing nothing to stop it is, in fact, choosing. It is not being neutral."

No Man’s Land (2001). This applies to more than just murder.