2009/08/23
(w)holier-than-thou
holes in ourselves. holes in each other. love is not a state but a motion (an e-motion), an intensity, a warmth and a 'warm feeling inside'. society is riddled with holes, multiplicities of holes. holes make up societies. and no more (nothing less) is the love-act than a holefilling, a voidlessening, a penetrating and filling of empty wombs and empty stomachs. empty lives. and equally, there is a motion or attempt to negate or prevent the love-act: the making of holes to retract the making of love, tearing holes in each other to watch our wounds gape and gasp for the first of two impossibles -- the reversible, reversibility itself. yet love, the love-act, only exists by way of a positive impossibility, an impossible of space rather than time: self-completion, a gestalt of the One over the many, a wholeness and a holelessness.
2009/08/15
aesthetic change
the first sign of a changing aesthetic is a wide-spread self-consciousness (a political identity) of societal norms and convention. the "beauty" of (the aesthetic of) 諦め in japan is threatened by the pragmatist values of economically dominating America, which devalues the sheer acceptance of a difficult or antagonistic situation as cowardice -- precisely because it can now be identified. take the unspoken (now too often spoken) understanding between members of a japanese baseball game, that in the case of a batter up and one man on first base that a person is expected to bunt (even position themselves up for the bunt); were this spectacle observed in the States, the beauty of self-sacrifice would not even be an occurring thought, but would be returned with pure (very well expressed) hostility against the player. hence why the notion is up for review in this country, to the point that it becomes an object of obsessive intercultural critique, or one to be justified by (or to itself justify) identity. ("because it's japanese" -- not to be confused with a statement like "because WE'RE japanese," which would limit the extent to which the identified aesthetic could be given distance to allow for change.)
2009/08/08
universality invenir
it is by way of the singular that universals come about! it is the coming of what can never be predicted, the future (always as future) and its chaotic and arbitrary (but more importantly chaotic) materialization of the present and whatever we may be inclined to call the "future-present," the "possible."
2009/08/04
approaching meta-physics
to avoid the essentialism of conventional universalist or relativist labels -- that is, the essentialist universality of both: universalists claiming that we're all essentially the same while relativists claim a different universal that we are all irredeemably different -- to avoid this, it seems best to me to approach meta-ethics in cultural theory through respective emical or etical analyses; respective of multiplicities of contexts (i.e., cultures and histories). in any case, it requires a vocabulary devoid of the essentialist underpinnings of the former two terms.
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