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Brecht, A Reader for Those Who Live in Cities
Zukofsky, Anew 21
Hegel describes this [utilitarianism] as the relentless consumerism that appropriates, manipulates, and exploits the last shred of objectivity, including that of the social world. The human community will be reduced to a collective survival mechanism regulated by a tepid pleasure principle dedicated to the rule of maximum reciprocal serviceability: the gang or “troop” (Trupp) rampaging like animals in the garden of Eden - Hegel’s startling anticipation of Nietzsche’s description of utilitarianism as a herd morality. “One hand washes the other” (PhG §560). Hegel darkly suggests that this collective self-regulation is a thinly veiled defense against what lies beyond the pleasure principle. This is why utilitarianism is a slave ideology: I learn to wait. I pace my pleasure, I dilute it, I diversify it, I experiment with it, I count it, I parcel it into bite-sized units, I want it to last forever, I make use of the world so as to curb my own unappeasable desire to consume it, to destroy it, to use it up. The utilitarian social contract is therefore designed to produce a maximum of happiness: it tries to give a term or measure to desire, to prolong pleasure within “natural” limits, which amounts to reducing it to the thinnest terms of self-preservation: pleasure can be enhanced only by stretching it out into the empty bad infinite self-reproduction - sheer animal survival. “’Measure’ or proportion has the function of preventing pleasure in its variety and duration from being cut short; i.e., the function of ‘measure’ is immoderation” (PhG §560).
Rebecca Comay, Mourning Sickness, p. 67.
Only our most distant descendents will be able to decide whether we should be praised or reproached for first working out our philosophy before working out our revolution.
Heine, On the History of Religion and Philosophy in Germany, cited in Comay, Mourning Sickness.
“... jeden Begriff als einen Punkt ansehen, der, als der Standpunkt eines Zuschauers, seinen Horizont hat, d.i. eine Menge von Dingen, die aus demselben können vorgestellet und gleichsam überschauet werden. Innerhalb diesem Horizonte muß eine Menge von Punkten ins Unendliche angegeben werden können, deren jeder wiederum seinen engeren Gesichtskreis hat; d. i. jede Art enthält Unterarten, nach dem Prinzip der Spezifikation, und der logische Horizont besteht nur aus kleineren Horizonten (Unterarten), nicht aber aus Punkten, die keinen Umfang haben (Individuen).”
Kant, KrV, A 658/B 686
‘(...) chaque personne a été un peuple pour moi.’
Blanchot, La folie du jour
S. Beckett, Enough
November 10
Embarrassed and almost guilty because sometimes I feel that my mourning is merely a susceptibility to emotion. But all my life haven’t I been just that: moved?
Roland Barthes, Mourning Diary
Time to end the discourse
And if a hand, a situation, a wave were ever to raise me up and carry me to where I could command power and influence, I would destroy the circumstances that had favored me, and I would hurl myself down into the humble, speechless, insignificant darkness. I can only breathe in the lower regions.
Robert Walser, Jakob von Gunten
…For who could ever venture a “we” without trembling?
Jacques Derrida from The Work of Mourning
Es gibt eine alte Definition des Realismus: die Wahrheit herauszugraben aus dem Schutt des Selbstverständlichen.
Jean-Marie Straub, in: Wolfram Schütte, Gespräch mit Danièle Huillet & Jean-Marie Straub, S. 39, in: Wolfram Schütte (Hg.), Klassenverhältnisse, von Danièle Huillet & Jean-Marie Straub nach dem Amerika-Roman ›Der Verschollene‹ von Franz Kafka, Mit dem Beitrag ›Kafka geht ins Kino‹ von Hanns Zischler, Frankfurt am Main 1984. (via mir-nicht)
“Don’t look back,” Satchel Paige is supposed to have said; “someone may be gaining on you.” Don’t look back, Orpheus was advised, you may find your earlier poems better than the ones you will write tomorrow. Lot’s wife looked back at Sodom and was so shaken by the sight of the Red Sea swallowing the city that she became salt. Look back only if the mess you have made of your life leaves you eager to reach a future that will offer a fairer prospect. Otherwise cover your eyes, before blame blinds them the way Oedipus’s pin put out his. However, Paul Valéry warns us that no one “can deliberately walk away from any object without casting a backward glance to make sure he is walking away from it.”
William Gass