fugas

"usted replicará que la realidad no tiene la menor obligación de ser interesante. yo le replicaré que la realidad puede prescindir de esa obligación, pero no las hipótesis."

[ariadna502]

al final...

Forswearing revenge is an institutional action, without a doubt. In that sense, it is a methodological condition for reconciliation. It is also a logic of action and inter-action that forges new structures of recognition as it resets the scene of address in which subjects are addressed as such, in which dissent and demands are neither countered nor furthered by violence, physical or symbolic. In this sense, it is a substantive condition for reconciliation. We can agree with Schaap when he says that reconciliation starts with a breaking point, a moment in which history is interrupted in order to change its course. It is also a matter of the community, namely, of posing the question of what kind of community we want to be, stressing the fact that neither the ‘what’ nor the ‘we’ in that question have been previously defined. It is, in that sense, a highly Arendtian form of political action, in which spontaneity and newness are put forth as the highest expression of action: the constitution of a community and new ties of civility in exceptional, unpredictable ways. But for this to reach the extent it needs to have an actual effect on the constitution of a community, its transformative potential should reach the social as well as political status quo. Because, even if ‘politically’ we can imagine a new community, we also need to set the social conditions under which its coming into being is effectively enabled. Thus, we need to criticize Arendt’s conception of the social to acknowledge that sociality is not only about ‘nation-wide housekeeping’, about a normalizing force of life. Rather, it is the tether that brings together and sets apart, it is recognition and the scene of address that legitimizes subjects before politics is even discussed. Thus, a transformation of this scene of address in Colombia would bring new forms of sociality, it would transform the need for revenge and retribution in order to think of a community that has left behind fifty years of violent conflict. How this community might look like, though, cannot be determined in advance. It would be, perhaps, the work of people that, very much like artists do, put themselves to the task of imagining what will become of them without the order of violence.

[ariadna502]

In a real sense, we do not survive without being addressed, which means that the scene of address can and should provide sustaining condition for ethical deliberation, judgement and conduct. in the same way, I would argue, the institutions of punishment and imprisonment have a responsibility to sustain the very lives that enter their domains, precisely because they have the power, in the name of "ethics", to damage and destroy lives with impunity. If, as Spinoza maintained, one can desire to live life in the right way only if there is, already or at the same time, a desire to live, it would seem equally true that the scenario of punishment that seeks to transform the desire for life into a desire for death erodes the condition of ethics itself.

- Giving and Account of Oneself, Judith Butler.

[ariadna502]

Esta casa de espesas paredes coloniales y un patio de azaleas muy decimonónico hace varios siglos que se viene abajo. Como si nada las personas van y vienen por las habitaciones en ruina, hacen el amor, bailan, escriben cartas. A menudo silban balas o es tal vez el viento que silba a través del techo desfondado. En esta casa los vivos duermen con los muertos, imitan sus costumbres, repiten sus gestos y cuando cantan, cantan sus fracasos. Todo es ruina en esta casa, están en ruina el abrazo y la música, el destino, cada mañana, la risa, son ruina las lágrimas, el silencio, los sueños. Las ventanas muestran paisajes destruidos, carne y ceniza se confunden en las caras, en las bocas las palabras se revuelven con miedo. En esta casa todos estamos enterrados vivos.

- La patria, María Mercedes Carranza

[ariadna502]

The sociologist who begins a history of social theories is at once very tempted to stop. To write such a history, he has first to decide what social theories are. If he suggests a sociological answer, he both presupposes the validity of what he is trying to explain and undermines his claim to have taken a decision at all. If he suggests another, he seems oddly to exempt himself and his subjects from the determinations he claims to detect in others. He is caught between circularity, self-cancellation and bad faith. This is a history written in bad faith. It accepts that sociologists have asked important questions. It doubts that they have so far provided very good answers. And this distance between question and answer is nowhere greater than on the issue of what social theories themselves are. None of the existing answers to this question will do, although why they will not makes it clear what might.

- Enlightenment & Despair, Geoffrey Hawthorn.

[ariadna502]

What I dream of, what I try to think as the ‘purity’ of a forgiveness worthy of its name, would be a forgiveness without power: *unconditional but without sovereignty*. The most difficult task, at once necessary and apparently impossible, would be to dissociate *unconditionality* and *sovereignty*. Will that be done one day? It is not around the corner, as is said. But since the hypothesis of this unpresentable task announces itself, be it as a dream for thought, this madness is perhaps not so mad...

-  On Forgiveness, Jacques Derrida.

[ariadna502]

Las primeras señales del olvido no son ritual de puertos o viajeros, las ausencias no requieren de adioses. Los abandonos no necesitan ceremonias. Uno se va sin trenes sin aviones, uno se va sin barcos. Uno se va.

Tristura, Miguel Méndez Camacho

[ariadna502]

When the shadow of the sash appeared on the curtains it was between seven and eight o'clock and then I was in time again, hearing the watch. It was Grandfather's and when Father gave it to me he said, Quentin, I give you the mausoleum of all hope and desire; it's rather excrutiatingly apt that you will use it to gain the reducto absurdum of all human experience which can fit your individual needs no better than it fitted his or his father's. I give it to you not that you may remember time, but that you might forget it now and then for a moment and not spend all your breath trying to conquer it. Because no battle is ever won he said. They are not even fought. The field only reveals to man his own folly and despair, and victory is an illusion of philosophers and fools.

June Second 1910. The Sound and the Fury, William Faulkner.

[ariadna502]

In the mysterious willingness of the technologically educated masses to fall under the spell of any despotism, in its self-destructive affinity to nationalist paranoia, in all this uncomprehended senselessness the weakness of contemporary theoretical understanding is evident.

— Theodor Adorno & Max Horkheimer, Dialectic of Enlightenment.

[ariadna502]

Tympanum, Dionysianism, labyrinth, Ariadne's thread. we are now traveling through (upright, walking, dancing), included and enveloped within it, never to emerge, the form of an ear constructed around a barrier, going round its inner walls, a city, therefore (labyrinth, semicircular canals—warning: the spiral walkways do not hold) circling around like a stairway winding around a lock, a dike (dam) stretched out toward the sea; closed in on itself and open to the sea's path. Full and empty of its water, the anamnesis of the concha resonates alone on a beach. How could a breach be produced, between the earth and the sea?

-Catherine Malabou & Jacques Derrida, "Amsterdam and the Floodgate of Its Tympan", Counterpath.

[ariadna502]

Parece entonces que fuera preciso temblar, no escoger temblar, como por deber, sino ceder ante la necesidad del desfallecimiento, de la debilidad, abandonando toda complacencia o todo sentimiento ingenuo o inocente de tener una firme capacidad, o el dogmatismo de saber dónde se está parado, toda presunción segura acerca del temblor; no hay que hacer como si se supiera lo que quiere decir temblar, o saber lo que es verdaderamente temblar, en verdad, ya que el temblor se mantendrá siempre heterogéneo al saber, es el único saber posible al respecto. Sabemos que no sabremos jamás nada esencial al respecto, incluso si sabemos algo, incluso si podemos parlotear, discutir al respecto. El pensamiento del temblor es una experiencia singular del no-saber; y preciso aún más, después de haber dicho: “hay que temblar, no temblamos jamás lo suficiente cuando proponemos un discurso, una filosofía o una política del temblor”, agrego que el temblor, si es que existe, excede todo “hay que”, toda decisión voluntaria y organizada, todo deber bajo la forma de la ética, del derecho y de la política. La experiencia del temblor es siempre la experiencia de una pasividad absoluta, absolutamente expuesta, absolutamente vulnerable, pasiva ante un pasado irreversible así como ante un porvenir imprevisible.

- Jacques Derrida, ¿Cómo no temblar?

[ariadna502]

When we run over libraries, persuaded of these principles, what havoc must we make? If we take in our hand any volume; of divinity or school metaphysics, for instance; let us ask, *Does it contain any abstract reasoning concerning quantity or number?* No. ¿Does it contain any experimental reasoning concerning matter of fact and existence?* No. Commit it then to the flames: for it can contain nothing but sophistry and illusion.

- David Hume, Enquiry Concerning Human Understanding.

[ariadna502]

Nuestra fuerza de resistencia y de invención exige que renunciemos a las delicias del margen, de la oblicuidad, de la deconstrucción infinita, del fragmento, de la temblorosa exposición a la mortalidad, de la finitud y del cuerpo. Debemos, y por lo tanto podemos, declarar en el arte la existencia de aquello que, para el pobre siglo que comienza, ya no existe: la construcción monumental, el proyecto, la fuerza creadora de los débiles, el derribamiento de los poderes establecidos. Debemos oponernos a todos los que sólo quieren finalizar, a la cohorte de los últimos hombres, extenuados y parasitarios, a su infernal "modestia". El fin del arte, de la metafísica, de la representación, de la imitación, de la trascendencia, de la obra, del espíritu. ¡Basta! Declaremos de una vez por todas el Fin de todos los fines, y el comienzo posible de todo lo que es y de todo lo que fue y será.

- Alain Badiou, Tercer esbozo de un manifiesto del afirmacionismo.

[ariadna502]

una cosa no es lo que usted dice que ella es es mucho más es un conjunto en el sentido más amplio una silla no es una silla es una estructura de una complejidad inconcebible atómicamente electrónicamente químicamente luego pensarla como una simple silla constituye lo que Korzybski llama una identificación y es la totalidad de esas identificaciones que produce la sinrazón y la tiranía

- Jean-Luc Godard, JLG.

[ariadna502]

In themselves, the things mean nothing, like the cooking utensils of some vanished civilization. And yet they say something to us, standing there not as objects but as remnants of thought, of consciousness, emblems of the solitude in which a man comes to make decisions about himself: whether to color his hair, whether to wear this or that shirt, whether to live, whether to die.

- Paul Auster, The Invention of Solitude.

[ariadna502]

Let us not waste our time in idle discourse! (*Pause. Vehemently.*) Let us do something, while we have the chance! It is not every day that we are needed. Not indeed that we personally are needed. Others would meet the case equally well, if not better. To all mankind they were addresses, those cries for help still ringing in our ears! But at this place, at this moment of time, all mankind is us, wether we like it or not. Let us make the most of it, before it is too late! Let us represent worthily for once the foul brood to which a cruel fate consigned us! What do you say? (*Estragon says nothing.*) It is true that when with folded arms we weigh the pros and cons we are no less a credit to our species. The tiger bounds to the help of his congeners without the least reflection, or else he slinks away into the depths of the thickets. But that is not the question. What we are doing here, *that* is the question. And we are blessed in this, that we happen to know the answer. Yes, in this immense confusion one thing alone is clear. We are waiting for Godot to come — - Vladimir

- Samuel Beckett, Waiting for Godot.

[ariadna502]

6 Cosas que pensé durante la cena y anoté: a) En esta situación de espera de Lyon habla una voz que me dice que la espera no tiene sentido, pero en esa misma voz hay al menos un eco de ese sentido que se niega. b) ¿Y si la espera fuera la espera de otra espera? ¿Y si hubiera otra muerte después de la muerte? c) Recuerdo una frase de Julien Gracq donde aparece el verbo esperar: «El escritor no tiene nada que esperar de los demás. Créame, ¡sólo escribe para él!» d) «¡Viajar! ¡Perder países!» (Fernando Pessoa). e) ¡Escribir! ¡Perder libros, perderlos todos!

- Enrique Vila-Matas, Perder teorías.

[ariadna502]

cuanto más lejanas y justas sean las relaciones de las dos realidades acercadas más fuerte será la imagen dos realidades que no tienen ninguna relación no pueden acercarse útilmente no hay creación de imagen y dos realidades contrarias no se acercan se oponen una imagen no es fuerte porque es brutal o fantástica sino porque la asociación de las ideas es lejana lejana y justa

— Jean-Luc Godard, JLG/JLG: autorretrato de diciembre.