0:04 vyang chulhan
0:07 The Disappearance of rituals
0:09 a topology of the present
0:12 translated by Daniel stoyer contents
0:13 contents
0:15 preliminary remark
0:18 1. the compulsion of production
0:21 to the compulsion of authenticity
0:23 three rituals of closure
0:26 four festivals and religion.5 a game of
0:28 life and death .6 the end of History 7
0:30 the Empire of signs point eight from
0:33 dueling to drone Wars .9 from myth to
0:36 dataism.10 from seduction to porn
0:38 preliminary remark
0:41 the present essay is not animated by a
0:43 desire to return to Ritual
0:45 rather rituals serve as a background
0:47 against which our present times may be
0:50 seen to stand out more clearly
0:53 avoiding Nostalgia iSketch a genealogy
0:55 of their disappearance a disappearance
0:58 which however I do not interpret as an
1:00 emancipatory process
1:03 along the way the pathologies of the
1:05 present day will become visible most of
1:08 all the erosion of community
1:11 at the same time I offer Reflections on
1:12 different forms of life that might be
1:14 able to free our society from its
1:16 Collective narcissism
1:18 the compulsion of production
1:21 rituals are symbolic Acts
1:24 they represent and pass on the values
1:27 and orders on which a community is based
1:29 they bring forth a community without
1:32 communication today however
1:35 communication without Community prevails
1:37 rituals are constituted by symbolic perception
1:39 perception
1:42 symbol Greek symbolin originally
1:44 referred to the sign of recognition
1:46 between guest Friends tessera Hospital Alice
1:48 Alice
1:50 one guest friend broke a clay tablet in
1:52 two kept one half for himself and gave
1:54 the other half to another as a sign of
1:56 guest friendship
1:59 thus a symbol serves the purpose of recognition
2:00 recognition
2:02 this recognition is a particular form of repetition
2:04 repetition
2:06 but what is recognition
2:08 it is surely not merely a question of
2:11 seeing something for the second time
2:13 nor does it imply a whole series of encounters
2:14 encounters recognition
2:16 recognition
2:18 means knowing something as that with
2:20 which we are already acquainted
2:22 the unique process by which man makes
2:25 himself at home in the world to use a
2:27 hegelian phrase is constituted by the
2:29 fact that every Act of recognition of
2:31 something has already been liberated
2:33 from our first contingent apprehension
2:35 of it and is then raised into ideal lighting
2:36 lighting
2:38 this is something that we are all
2:39 familiar with
2:41 recognition always implies that we have
2:43 come to know something more
2:44 authentically than we were able to do
2:46 when caught up in our first encounter
2:47 with it
2:49 recognition elicits the permanent from
2:51 the transient
2:55 symbolic perception as recognition is a
2:57 perception of the permanent the world is
2:59 shorn of its contingency and acquires durability
3:00 durability
3:03 today the world is symbol poor
3:05 data and information do not possess
3:07 symbolic force and so do not allow for recognition
3:09 recognition
3:11 those images and metaphors which found
3:14 meaning and community and stabilize life
3:17 are lost in symbolic emptiness
3:19 the experience of duration diminishes
3:21 and contingency dramatically proliferates
3:22 proliferates
3:24 we can Define rituals as symbolic
3:27 techniques of making oneself at home in
3:28 the world
3:30 they transform being in the world into a
3:31 being at home
3:33 they turn the world into a reliable place
3:35 place
3:37 they are to time what a home is to space
3:39 they render time habitable
3:42 they even make it accessible like a house
3:43 house
3:46 they structure time furnish it
3:49 in his novel Citadel Antoine de Saint X
3:51 Super E describes rituals as temporal
3:53 techniques of making oneself at home in
3:54 the world
3:57 and our immemorial rights are in time
3:59 what the dwelling is in space
4:01 for it is well that the years should not
4:04 seem to wear us away and disperse us
4:06 like a handful of sand rather they
4:07 should fulfill us
4:09 it is meat that time should be a
4:11 building up
4:13 thus I go from one feast day to another
4:16 from anniversary to anniversary from
4:18 Harv's tide to Harv's tide as when a
4:21 child I made my way from the Hall of
4:23 council to the restroom within my
4:25 father's Palace where every footstep had
4:26 a meaning
4:30 today time lacks a solid structure
4:33 it is not a house but an erratic stream
4:35 it disintegrates into a mere sequence of
4:38 point-like presences it rushes off
4:40 there is nothing to provide time with
4:42 any hold halt
4:45 time that rushes off is not habitable
4:47 rituals stabilize life
4:50 to paraphrase Antoine Saint X Supreme we
4:53 may say rituals are in life what things
4:54 are in space
4:56 for Hannah errant it is the durability
4:58 of things that gives them their relative
5:00 independence from Men
5:02 they have the function of stabilizing
5:03 human life
5:07 their objectivity lies in the fact that
5:09 men their ever-changing nature
5:11 notwithstanding can retrieve their
5:15 sameness that is their identity by being
5:17 related to the same chair and the same table
5:18 table
5:20 in life things serve as stabilizing
5:22 resting points
5:24 rituals serve the same purpose
5:27 through their self-sameness their
5:30 repetitiveness they stabilize life
5:32 they make life last halt bar
5:34 the Contemporary compulsion to produce
5:36 Rob's things of their endurance halt
5:39 Market it intentionally erodes duration
5:41 in order to increase production to force
5:43 more consumption
5:46 lingering however presupposes things
5:47 that endure
5:49 if things are merely used up and
5:52 consumed there can be no lingering
5:54 and the same compulsion of production
5:57 destabilizes Life by undermining what is
5:58 enduring in life
6:02 thus despite the fact that life
6:05 expectancy is increasing production is
6:07 destroying life's endurance
6:09 a smartphone is not a thing in Aaron's sense
6:10 sense
6:12 it lacks a very self-sameness that
6:14 stabilizes life
6:16 it is also not a particularly enduring object
6:18 object
6:20 it differs from a thing like a table
6:23 which confronts me in itself sameness
6:25 the content displayed on a smartphone
6:28 which demands our constant attention is
6:30 anything but self-same the quick
6:33 succession of bits of content displayed
6:34 on a smartphone makes any lingering impossible
6:36 impossible
6:38 the restlessness inherent in the
6:40 apparatus makes it a non-thing
6:42 the way in which people reach for their
6:45 smartphones is also compulsive
6:47 but things should not compel Us in this way
6:48 way
6:51 forms of ritual such as manners make
6:53 possible both beautiful Behavior among
6:55 humans and a beautiful gentle treatment
6:57 of things
7:00 in a ritual context things are not
7:02 consumed or used up or broke but used gibralt
7:03 gibralt
7:06 thus they can also become old
7:09 under the compulsion of production by
7:12 contrast we behave towards things even
7:14 towards the world as consumers rather
7:16 than as users
7:19 in return they consume us
7:21 Relentless consumption surrounds us with
7:24 disappearance thus destabilizing life
7:27 ritual practices ensure that we treat
7:29 not only other people but also things in
7:31 beautiful ways that there is an affinity
7:33 between us and other people as well as things
7:34 things
7:37 Mass teaches the priests to handle
7:39 things in beautiful ways the gentle
7:41 holding of the chalice and the host the
7:43 slow cleaning of the receptacles the
7:45 Turning of the books pages
7:47 and the result of the beautiful handling
7:50 of things a spirit-lifting gaiety
7:53 today we consume not only things
7:55 themselves but also the emotions that
7:57 are bound up with things
8:00 you cannot consume things endlessly but
8:01 emotions you can
8:04 thus emotions open up a new field of
8:06 infinite consumption
8:08 the emotionalization of Commodities and
8:10 the associated aestheticization of
8:12 Commodities are subject to the
8:14 compulsion of production
8:15 their function is to increase
8:17 consumption and production
8:20 as a consequence the aesthetic is
8:22 colonized by the economic
8:24 emotions are more fleeting than things
8:28 they therefore do not stabilize life
8:30 in consuming emotions we do not relate
8:32 to things but to ourselves
8:35 what we seek is emotional authenticity
8:38 thus the consumption of emotion
8:39 strengthens the narcissistic
8:41 relationship to ourselves
8:43 the relationship to the world that we
8:45 have by way of the mediation of things
8:48 is thereby increasingly lost
8:50 values today also serve as things for
8:52 individual consumption
8:54 they become commodities
8:57 values such as Justice Humanity or
9:00 sustainability are exploited for profit
9:02 one fair trade Enterprise has the slogan
9:05 change the world while drinking tea
9:07 changing the world through consumption
9:10 that would be the end of the revolution
9:13 nowadays one can purchase vegan shoes or
9:15 clothes soon there will probably be
9:17 vegan smartphones too
9:19 neoliberalism often makes use of
9:21 morality for its own ends
9:24 moral values are consumed as marks of Distinction
9:25 Distinction
9:27 they are credited to the ego account
9:30 appreciating the value of self
9:32 they increase our narcissistic self-respect
9:33 self-respect
9:35 through values we relate not to
9:37 community but to our own egos
9:40 the symbol the tessera hospital Alice
9:42 seals the alliance between the guest friends
9:44 friends
9:46 the word symbolin is situated
9:48 within the semantic Horizon of relation
9:51 wholeness and salvation
9:53 according to the myth related by
9:56 Aristophanes in Plato's Symposium humans
9:58 were originally globular beings with two
10:00 faces and four legs
10:03 because they were so unruly Zoo sought
10:05 to weaken them by dividing them into
10:08 ever since their division humans have
10:10 been symbola longing for their other
10:13 half longing for a healing wholeness
10:15 the Greek symbol and thus means to bring together
10:16 together
10:18 rituals are also symbolic practices
10:22 practices of symbolan in the sense that
10:24 they bring people together and create an
10:27 alliance a wholeness a community
10:30 symbolism as a medium of community is
10:31 gradually disappearing
10:33 the symbolization and ritualization
10:35 condition one another
10:38 the social Anthropologist Mary Douglas
10:39 notes with amazement
10:42 one of the gravest problems of our day
10:43 is the lack of commitment to common symbols
10:44 symbols
10:46 if it were merely a matter of our
10:49 fragmentation into small groups each
10:51 committed to its proper symbolic forms
10:54 the case would be simple to understand
10:56 but more mysterious is a widespread
11:00 explicit rejection of rituals as such
11:02 ritual has become a bad word signifying
11:04 empty conformity
11:06 we are witnessing a revolt against
11:09 formalism even against form
11:11 The Disappearance of symbols points
11:13 towards the increasing atomization of society
11:14 society
11:17 at the same time Society is becoming
11:19 increasingly narcissistic
11:21 the narcissistic process of
11:23 internalization develops an aversion to form
11:24 form
11:27 objective forms are avoided in favor of
11:28 subjective States
11:30 rituals of eight narcissistic interiority
11:32 interiority
11:33 the eagle libido
11:36 cannot attach itself to them
11:38 those who devote themselves to rituals
11:40 must ignore themselves
11:42 rituals produce a distance from the self
11:45 a self-transcendence
11:47 they psychologize and internalize those
11:49 enacting them
11:51 symbolic perception is gradually being
11:53 replaced by a Serial perception that is
11:55 incapable of producing the experience of duration
11:57 duration
11:59 serial perception the constant
12:02 registering of the new does not linger
12:05 rather it rushes from one piece of
12:07 information to the next from one
12:09 experience to the next from one
12:11 sensation to the next without ever
12:13 coming to closure
12:16 watching film series is so popular today
12:18 because they conform to the habit of
12:19 Serial perception
12:22 at the level of media consumption this
12:24 habit leads to binge watching to
12:26 Comatose viewing
12:28 while symbolic perception is intensive
12:31 serial perception is extensive
12:34 because of its extensiveness serial
12:36 perception is characterized by shallow attention
12:37 attention
12:39 intensity is giving way everywhere to extensity
12:41 extensity
12:43 digital communication is extensive
12:45 communication it does not establish
12:48 relationships only connections
12:51 the neo-liberal regime pushes serial
12:54 perception reinforces the serial habitus
12:57 it intentionally abolishes duration in
12:59 order to drive more consumption
13:02 the permanent process of updating which
13:04 has now extended to all areas of life
13:06 does not permit the development of any
13:09 duration or allow for any completion
13:11 the ever-present compulsion of
13:12 production leads to a dehousing
13:15 anthazone making life more contingent
13:18 transient and unstable
13:20 but dwelling requires duration
13:23 attention deficit disorder results from
13:25 a pathological intensification of Serial perception
13:26 perception
13:29 perception is never at rest it has lost
13:31 the capacity to linger
13:33 the cultural
13:35 technique of deep attention emerged
13:37 precisely out of ritual and religious practices
13:38 practices
13:40 it is no accident that religion is
13:43 derived from religira to take note
13:46 every religious practice is an exercise
13:47 in attention
13:49 a temple is a place of the highest
13:51 degree of attention
13:54 according to malabrank attention is the
13:55 natural prayer of the Soul
13:58 today the soul does not pray
14:01 it is permanently producing itself
14:05 today many forms of repetition such as
14:07 learning by heart are scorned on account
14:09 of the supposed stifling of creativity
14:11 and Innovation they involve
14:13 the expression to learn something by
14:16 heart like the French operandra p a r
14:18 Kerr tells us that apparently only
14:21 repetition reaches the heart
14:23 in the face of increasing rates of
14:25 attention deficit disorder the
14:27 introduction of ritual studies as a
14:28 school subject has recently been
14:30 advocated as a means of Reviving The
14:33 Exercise of ritual repetition as a
14:34 cultural technique
14:36 repetition stabilizes and deepens attention
14:38 attention
14:41 rituals are characterized by repetition
14:43 repetition differs from routine in its
14:45 capacity to create intensity
14:48 what is the origin of the intensity that
14:50 characterizes repetition and protects it
14:52 against becoming routine
14:54 for Kierkegaard repetition and
14:56 recollection represent the same movement
14:59 but in opposite directions because what
15:01 is recollected has already been and is
15:03 thus repeated backwards whereas genuine
15:06 repetition is recollected forwards
15:09 repetition as a form of recognition is
15:12 therefore a form of completion
15:14 past and present are brought together
15:16 into a living present
15:18 as a form of completion repetition
15:21 founds duration and intensity
15:23 it ensures that time lingers
15:25 Kierkegaard takes repetition to be
15:27 opposed to Hope as well as to recollection
15:28 recollection
15:31 hope is new attire stiff and starched
15:32 and splendid
15:35 still since it has not yet been tried on
15:37 one does not know whether it will suit
15:40 one or whether it will fit
15:42 recollection is discarded clothing which
15:45 however lovely it might be no longer
15:48 suits one because one has outgrown it
15:50 repetition is clothing that never
15:52 becomes worn that fits snugly and
15:55 comfortably that neither pulls nor hangs
15:56 too loosely
15:59 it is Kierkegaard writes only the new of
16:01 which one tires
16:03 one never tires of the old
16:05 the old is the daily bread that
16:07 satisfies through blessing
16:10 it brings happiness and only a person
16:12 who does not delude himself that
16:14 repetition ought to be something new for
16:17 then he tires of it is genuinely happy
16:20 The Daily Bread provides no stimuli
16:23 stimuli quickly pale
16:25 repetition discovers intensity in what
16:27 provides no stimuli in the
16:30 unprepossessing in the Bland
16:32 the person who expects something new and
16:35 exciting all the time by contrast
16:37 overlooks what is already there
16:41 the meaning that is the path can be repeated
16:42 repeated
16:45 you do not grow tired of the path
16:47 I can only repeat something altogether
16:49 uneventful that was yet accompanied by
16:51 something in the corner of my eyes that
16:53 pleased me the light of the day or the
16:56 dusk even a sunset is already event-like
16:58 and unrepeatable I cannot even repeat a
17:01 particular light or a dusk but only a
17:04 path and must be prepared for all the
17:06 stones on it even the new ones
17:09 chasing new stimuli excitement and
17:12 experience we lose the capacity for repetition
17:13 repetition
17:16 the neoliberal dispositives of
17:18 authenticity Innovation and creativity
17:21 involve a permanent compulsion to seek
17:23 the new but they ultimately only produce
17:25 variations of the same
17:27 the old what once was and what allows
17:30 for a fulfilling repetition is expunged
17:32 because it opposes the logic of
17:33 intensification that pertains to production
17:35 production
17:39 repetition by contrast stabilizes life
17:42 its characteristic trait is the making
17:44 at home in the world Dane haasung
17:46 the new quickly deteriorates into routine
17:47 routine
17:49 it is a commodity that is used up and
17:52 arouses the need for the new again
17:54 the compulsion to reject routines
17:56 produces more routines
17:58 the temporal logic inherent in the new
18:00 means that it quickly Fades into routine
18:02 it does not allow for a fulfilling repetition
18:04 repetition
18:06 the compulsion of production as the
18:09 compulsion to seek the new only gets us
18:11 deeper into the Quagmire of routine
18:14 in order to escape routine to escape
18:16 emptiness we consume ever more new
18:20 things new stimuli and experiences
18:22 it is precisely the feeling of emptiness
18:24 which Spurs communication and consumption
18:25 consumption
18:27 the intense life advertised by the
18:29 neo-liberal regime is in truth simply a
18:31 life of intense consumption
18:34 in the face of an illusory intense life
18:36 we must consider the possibility that
18:38 there may be another form of life that
18:40 is more intense than that of constant
18:42 consumption and communication
18:44 rituals bring forth a community in which
18:47 resonances occur one that is capable of
18:49 a cord of a common rhythm
18:52 rituals produce socio-cultural axes of
18:54 resonance along which may be experienced
18:56 three different kinds of resonant
18:59 relationship vertical E.G to the gods
19:03 the cosmos time or eternity horizontal
19:06 within one social community and diagonal
19:08 with respect to things
19:10 without resonance we are thrown back
19:13 onto ourselves isolated
19:15 increasing narcissism works against the
19:17 experience of resonance
19:20 resonance is not an echo of the self the
19:23 dimension of the other is inherent in it
19:25 it means a court
19:27 where resonance disappears completely
19:29 depression arises
19:32 today's crisis of community is a crisis
19:33 of resonance
19:35 digital communication channels are
19:37 filled with Echo Chambers in which the
19:39 voices we hear are mainly our own
19:42 likes friends and followers do not
19:44 provide us with resonance they only
19:47 strengthen the Echoes of the self
19:49 rituals are processes of embodiment and
19:51 bodily performances
19:54 in them the valid order and values of a
19:56 community are physically experienced and solidified
19:57 solidified
19:59 they are written into the body
20:02 Incorporated that is physically internalized
20:03 internalized
20:06 thus rituals create a bodily knowledge
20:10 and memory an embodied identity a bodily connection
20:11 connection
20:13 a ritual Community is a communal body
20:15 corpuscaft and there is a bodily
20:18 Dimension inherent to community
20:19 to the extent that it exerts a
20:22 disemboding influence digitalization
20:24 weakens common ties
20:26 digital communication is disembodied communication
20:28 communication
20:31 ritual acts also include feelings but
20:33 the bearer of these feelings is not the
20:34 isolated individual
20:38 in a ritual of mourning for instance the
20:40 morning is an objective feeling a
20:41 collective feeling
20:43 it is impersonal
20:45 Collective feelings have nothing to do
20:47 with individual psychology
20:50 in a ritual of mourning the community is
20:52 the actual subject that Mourns
20:55 faced with the experience of loss the
20:57 community imposes the mourning upon itself
20:58 itself
21:01 such Collective feelings consolidate a community
21:02 community
21:04 the increasing atomization of society
21:07 also takes hold of its emotional world
21:08 world
21:10 the formation of collective feelings
21:12 becomes less frequent
21:15 instead fleeting affects and emotions
21:17 the states of isolated individuals predominate
21:19 predominate
21:22 unlike emotions and effects feelings can
21:23 be Collective
21:27 digital communication however is
21:29 predominantly effect based it tends
21:30 towards the immediate outpouring of affect
21:32 affect
21:34 Twitter is an effective medium and the
21:36 politics based on it is an effective politics
21:37 politics
21:40 politics is reason and mediation reason
21:43 which is time intensive is currently
21:46 being replaced by immediate affect
21:48 the neoliberal regime isolates people
21:51 while at the same time invoking empathy
21:54 because it is a resonant body however
21:56 ritual Community does not require empathy
21:57 empathy
22:00 the demand for empathy can be heard in
22:02 particular in atomized societies
22:04 the present hype surrounding the concept
22:07 has primarily economic causes empathy is
22:09 used as an efficient means of production
22:11 it serves the purpose of emotionally
22:14 influencing and directing people
22:17 under the neo-liberal regime a person is
22:19 not only exploited during working hours
22:22 rather the whole person is exploited
22:25 in this context emotional management
22:27 turns out to be more effective than
22:29 rational management
22:31 the former reaches deeper into a person
22:33 than does the latter
22:35 neoliberal psychopolitics attempts to
22:37 elicit positive emotions and to exploit them
22:38 them
22:41 in the final analysis it is freedom
22:43 itself that is here being exploited
22:46 in this respect neoliberal
22:47 psychopolitics differs from the
22:50 biopolitics of industrial modernity
22:52 which operates through disciplinary
22:54 compulsion and command
22:56 digital communication is increasingly
22:58 developing into communication without community
22:59 community
23:01 the neoliberal regime encourages
23:04 communication without community
23:06 by isolating everyone as the producer of
23:08 him or herself
23:10 producing is derived from the Latin verb
23:12 producera meaning presenting or making visible
23:14 visible
23:16 like the French Purdue it still carries
23:18 the meaning of presenting
23:21 s e Prader means to play to the gallery
23:23 the colloquial German expression sich
23:25 purdozeran probably has the same etymology
23:26 etymology
23:29 today we are constantly and compulsively
23:31 playing to the gallery
23:34 this is especially the case for instance
23:37 on social media the social is coming to
23:38 be completely subordinated to self-production
23:40 self-production
23:42 everyone is producing him or herself in
23:45 order to Garner more attention
23:47 the compulsion of self-production leads
23:49 to a crisis of community
23:51 the so-called community that is today
23:53 invoked everywhere is an atrophied
23:55 Community perhaps even a kind of
23:58 commodified and consumerized community
24:00 it lacks the symbolic power to bind
24:02 people together
24:04 communication without Community can be
24:06 accelerated because it is additive
24:10 rituals by contrast our narrative
24:12 processes that do not allow for acceleration
24:13 acceleration
24:15 symbols stand still
24:17 this is not the case with information
24:20 information exists by circulating
24:23 Stillness only means that communication
24:25 ceases stand still
24:28 it does not produce anything
24:30 in the post-industrial age the noise of
24:32 the machines gives way to the noise of communication
24:34 communication
24:36 more information and more communication
24:39 holds out the promise of more production
24:41 thus the compulsion of production
24:43 expresses itself in the compulsion of communication
24:45 communication
24:47 the compulsion of production brings with
24:49 it the compulsion to perform well
24:52 performance differs from labor in libido
24:54 economical terms
24:56 in the case of Labor the ego need not
24:58 take Center Stage
25:01 in the case of performance however the
25:04 ego relates specifically to itself
25:05 it not only
25:09 produces an object it produces itself
25:12 someone who is absorbed by object libido
25:14 does not produce but rather exhausts him
25:15 or herself
25:17 the narcissistic relation to the
25:20 self-constitutes the performance
25:22 the ego libido rules over the Performing subject
25:23 subject
25:26 the better it performs the more ego it gains
25:27 gains
25:31 Freud we know Associated the ego libido
25:32 with the Death Drive
25:35 the narcissistic subject of performance
25:36 breaks apart because of a fatal
25:40 accumulation of ego libido it exploits
25:41 itself voluntarily and passionately
25:43 until it breaks down
25:46 it optimizes itself to death
25:48 its failing is called depression or burnout
25:49 burnout
25:52 in a society governed by ritual there is
25:54 no depression
25:56 in such a society the soul is fully
25:59 absorbed by ritual forms it is even
26:00 emptied out
26:03 rituals contain aspects of the world and
26:05 they produce in us a strong relationship
26:07 to the world
26:10 depression by contrast is based on an
26:12 excessive relation to self
26:14 wholly incapable of leaving the self
26:17 behind of transcending ourselves and
26:19 relating to the world we withdraw into
26:21 our shells
26:23 the world disappears
26:26 we circle around ourselves tortured by
26:28 feelings of emptiness
26:31 rituals by contrast disburden the ego of
26:34 the self the psychologizing and
26:36 internalizing the ego
26:38 hierarchies and power relations are
26:40 often inscribed in rituals
26:42 by means of their aesthetic aspects
26:45 rituals can also lend a certain Aura to domination
26:46 domination
26:48 but they are in essence symbolic
26:51 practices of making at home in the world
26:54 Roland barths also conceives of rituals
26:56 and ceremonies from the perspective of
26:58 making at home in the world
27:01 they protect us he says against the
27:04 abysses of being ceremony
27:06 protects like a house something that
27:09 allows one to live in one's feelings
27:11 example morning
27:14 the ceremony of mourning acts like a
27:17 varnish protects insulates the skin
27:20 against the atrocious Burns of mourning
27:22 when there are no rituals to act as
27:24 protective measures life is wholly unprotected
27:25 unprotected
27:28 the compulsion of production cannot cope
27:29 with this transcendental lack of
27:31 protection and lack of being at home
27:34 which It ultimately exacerbates
27:37 the compulsion of authenticity
27:39 the Society of authenticity is a
27:40 performance Society
27:43 all members perform themselves
27:45 all produce themselves
27:48 everyone pays homage to The Cult of the
27:50 self the worship of Self in which
27:52 everyone is his or her own priest
27:55 Charles Taylor credits the modern Cult
27:57 of authenticity with a moral Force
28:00 being true to myself means being true to
28:02 my own originality and that is something
28:05 only I can articulate and discover
28:08 in articulating it I am also defining myself
28:09 myself
28:11 I am realizing a potentiality that is
28:13 properly my own
28:15 this is the background understanding to
28:18 the modern ideal of authenticity and to
28:19 the goals of self-fulfillment or
28:21 self-realization in which it is usually couched
28:23 couched
28:25 this is the background that gives moral
28:27 Force to the culture of authenticity
28:30 including its most degraded absurd or
28:32 trivialized forms
28:36 the creation of self however must not be
28:38 self-centered it has to take place
28:40 against the backdrop of a social Horizon
28:42 of meaning that gives the act of
28:43 self-creation irrelevance that
28:45 transcends the self
28:47 only if I exist in a world in which
28:50 history or the demands of nature or the
28:53 needs of my fellow human beings or the
28:55 duties of citizenship or the call of God
28:58 or something else of this order matters
29:00 crucially can I define an identity for
29:03 myself that is not trivial
29:05 authenticity is not the enemy of Demands
29:07 that emanate from Beyond the self it
29:09 supposes such demands
29:12 from this perspective authenticity and
29:15 Community are not mutually exclusive
29:17 Taylor distinguishes between the form
29:20 and content of authenticity
29:22 self-referentiality only concerns its
29:25 form namely the form of self-fulfillment
29:28 according to Taylor its content by
29:31 contrast must not be self-centered
29:34 authenticity only proves itself in so
29:36 far as the identity created contains an
29:38 explicit reference to a community and so
29:40 is able to hold true independent of
29:42 one's own self
29:45 contrary to Taylor's assumptions however
29:47 authenticity is in fact the enemy of community
29:48 community
29:50 the narcissism of authenticity
29:52 undermines community
29:55 in terms of its content what is crucial
29:57 is not its reference to a community or
29:59 some other higher order but its market
30:02 value which effaces all other values
30:05 thus the form and content of
30:07 authenticity coincide both concern the self
30:08 self
30:11 The Cult of authenticity shifts the
30:13 question of identity from society to the
30:14 individual person
30:17 within the cult of authenticity the
30:19 production of self becomes
30:21 a permanent activity
30:24 authenticity thus atomizes Society
30:26 Taylor's moral justification of
30:28 authenticity ignores that subtle process
30:31 within the neoliberal regime by which
30:33 the ideas of freedom and
30:35 self-realization are transformed into
30:38 vehicles for more efficient exploitation
30:41 the neoliberal regime exploits morality
30:43 once it is able to present itself as
30:46 Freedom domination becomes complete
30:49 authenticity is a neoliberal form of production
30:50 production
30:52 you exploit yourself voluntarily in the
30:55 belief that you are realizing yourself
30:58 in the cult of authenticity the
31:00 neoliberal regime appropriates the
31:02 person himself and turns him into a
31:04 highly efficient site of production
31:06 the whole person is incorporated into
31:08 the production process
31:10 The Cult of authenticity is an obvious
31:12 sign of the decay of the social
31:14 when some one person is judged to be
31:17 authentic or when society as a whole is
31:19 described as creating problems of human
31:22 authenticity the language reveals one
31:23 way in which social action is being
31:26 devalued in the process of placing more
31:28 weight on psychological matters
31:30 the compulsion of authenticity leads to
31:33 narcissistic introspection a permanent
31:36 occupation with one's own psychology
31:38 communication is also organized psychologically
31:40 psychologically
31:42 the Society of authenticity is a society
31:44 of intimacy and exposure
31:46 the nudism of the Soul into which we are
31:49 encouraged lends Society a pornographic character
31:50 character
31:52 social relations are more genuine and
31:54 authentic the more intimate they are the
31:57 more they reveal what was private
31:59 the Society of the 18th century was
32:02 still doming Nate by ritual forms of interaction
32:03 interaction
32:06 the public space resembled a stage a theater
32:07 theater
32:10 the body also represented a stage
32:12 it was addressed puppet without Soul
32:15 without psychology that had to be draped
32:17 and decorated and fitted out with signs
32:18 and symbols
32:21 the wig framed the face like a painting
32:24 the fashion itself was theatrical and
32:26 people were properly in love with Scenic presentations
32:28 presentations
32:30 a lady's quaffier was also designed as a
32:32 scene representing either a historical
32:36 event poof a loss or Constance or an
32:38 emotion pufo sentiment
32:42 these emotions however did not reflect
32:43 conditions of the Soul
32:46 the emotions were mainly played with
32:48 the face itself became a stage on which
32:50 various characters were represented with
32:54 the help of beauty spots mulches
32:55 if they were placed at the corner of the
32:58 eye they meant passion
33:00 placed on the lower lip they indicated
33:02 the frankness of the wearer
33:04 the face understood as a stage is
33:06 utterly remote from that face we find
33:09 presented today on Facebook
33:11 the 19th century discovered work and
33:14 play became increasingly distrusted
33:16 there was now much more work than play
33:19 the world resembled a factory rather
33:20 than a theater
33:22 the culture of theatrical presentation
33:25 gave way to the culture of interiority
33:27 this development can also be seen in fashion
33:29 fashion
33:31 stage costumes and ordinary clothes
33:33 began to differ more and more
33:35 the theatrical element disappeared from fashion
33:36 fashion
33:40 Europeans started to wear work clothes
33:42 never had an age taken itself with more
33:44 portenta seriousness
33:46 culture ceased to be played
33:49 outward forms were no longer intended to
33:51 give the appearance the fiction if you
33:55 like of a higher ideal mode of life there
33:56 there
33:58 is no more striking symptom of the
34:00 decline of the play Factor Than The
34:02 Disappearance of everything imaginative
34:05 fanciful fantastic from men's dress
34:07 after the French Revolution
34:10 in the course of the 19th Century men's
34:13 clothes became increasingly homogeneous
34:15 they became standardized like work uniforms
34:17 uniforms
34:19 if the condition of a society can be
34:21 read off its fashion then the
34:23 increasingly pornographic nature of
34:24 fashion reflects an increasingly
34:27 pornographic Society
34:29 today's fashion has obvious pornographic
34:32 traits more flesh is displayed than form
34:34 with the rise of the cult of
34:37 authenticity tattoos have also become
34:38 fashionable again
34:41 within a ritual context they symbolize
34:43 the alliance between individual and community
34:44 community
34:47 in the 19th century when tattoos were
34:50 very popular especially among the upper
34:52 classes the body was still a surface
34:54 onto which yearnings and dreams were projected
34:55 projected
34:59 today tattoos lack any symbolic power
35:01 all they do is point to the uniqueness
35:03 of the bearer the body is neither a
35:05 ritual stage nor a surface of projection
35:09 rather it is an advertising space
35:11 the neoliberal hell of the same is
35:13 populated with tattooed clones
35:16 The Cult of authenticity erodes public
35:18 space which disintegrates into private spaces
35:20 spaces
35:22 everyone carries their own private space
35:24 with them wherever they go
35:27 in public space one has to leave aside
35:29 the private and play a role
35:32 it is a space for Scenic presentations a theater
35:33 theater
35:37 the play the drama is essential to it
35:39 play acting in the form of manners
35:41 conventions and ritual gestures is the
35:44 very stuff out of which public rela
35:46 shins are formed and from which public
35:49 relations derive their emotional meaning
35:51 the more social conditions erode the
35:53 public forum the more our people
35:55 routinely inhibited from exercising the
35:57 capacity to play Act
35:59 the members of an intimate Society
36:02 become artists deprived of an art
36:04 today the world is not a theater in
36:06 which roles are played and ritual
36:09 gestures exchanged but a market in which
36:12 one exposes and Exhibits oneself
36:14 theatrical presentation gives way to a
36:17 pornographic exhibition of the private
36:19 sociability and politeness also make
36:21 major contributions to theatrical presentation
36:22 presentation
36:24 they play with the semblance of beauty
36:27 and thus require a Scenic theatrical distance
36:29 distance
36:30 in the name of authenticity or
36:33 genuineness the semblance of beauty the
36:36 ritual gesture is today discarded as
36:38 something purely external
36:41 but this genuineness is in truth
36:43 crudeness and barbarity
36:45 the narcissistic Cult of authenticity is
36:47 partly responsible for the increasing
36:50 brutalization of society
36:52 we live in a culture of the affect
36:55 where ritual gestures and manners Decay
36:58 affect and emotion gain the upper hand
37:01 on social media 2. the scenic distance
37:03 that is constitutive of the public
37:05 sphere is reduced and the result is
37:08 effective communication without distance
37:10 the narcissistic Cult of authenticity
37:12 makes us blind to the symbolic force of
37:15 forms which exert a substantial
37:17 influence on emotion and thought
37:19 we may imagine a ritual turn that
37:22 re-establishes the priority of forms
37:24 it would invert the relationship between
37:27 inside and outside spirit and body
37:31 the body moves the spirit not vice versa
37:34 body does not follow Spirit but Spirit
37:35 follows body
37:38 we may also say the medium produces the message
37:39 message
37:42 this is the force of ritual
37:45 external forms lead to internal changes
37:48 thus ritual forms of politeness have
37:49 mental effects
37:52 the semblance of beauty produces a
37:54 beautiful soul not vice versa
37:57 polite behavior Can strongly influence
37:58 our thoughts
38:01 and miming graciousness kindness and
38:03 happiness is of considerable help in
38:05 combating ill humor and even stomach
38:07 aches the movements involved gracious
38:10 gestures and smiles do this much good
38:13 they exclude the possibility of contrary
38:16 movements which express rage Defiance
38:17 and sadness
38:20 that is why social activities visits
38:22 formal occasions and parties are so well liked
38:23 liked
38:26 it is a chance to imitate happiness and
38:28 this kind of Comedy certainly frees us
38:32 from tragedy no small accomplishment
38:34 politeness is an as if ritual
38:36 culture as such is made up of as if rituals
38:38 rituals
38:40 if we remove the as if gestures in the
38:42 name of authenticity or genuineness we
38:45 destroy the element of civilization
38:48 again in order to feel kindly towards a
38:50 person to whom we have been inimical the
38:52 only way is more or less deliberately to
38:56 smile to make sympathetic inquiries and
38:58 to force ourselves to say genial things
39:00 one hearty laugh together will bring
39:03 enemies into a closer communion of heart
39:05 than ours spent on both sides in inward
39:06 wrestling with the mental demon of
39:08 uncharitable feeling
39:10 to wrestle with a bad feeling only pins
39:13 our attention on it and keeps it still
39:15 fastened in the mind whereas if we act
39:18 as if from some better feeling the old
39:20 bad feeling soon folds its tent like an
39:22 Arab and silently steals away
39:24 a ritual of politeness is not an
39:27 expression of subjective feeling it is
39:28 an objective Act
39:31 it resembles a magical invocation that
39:33 produces a positive mental state
39:36 the culture of authenticity goes hand in
39:37 hand with the distrust of ritualized
39:39 forms of interaction
39:43 only spontaneous emotion that is a
39:45 subjective state is authentic
39:48 behavior that has been formed in some
39:50 way is denigrated as inauthentic or superficial
39:51 superficial
39:54 in the Society of authenticity actions
39:56 are guided internally motivated
39:58 psychologically whereas in ritual
40:00 society's actions are determined by
40:03 externalized forms of interaction
40:06 rituals make the world objective they
40:08 mediate our relation to the world
40:11 the compulsion of authenticity by
40:13 contrast makes everything subjective
40:15 thereby intensifying narcissistic tendencies
40:17 tendencies
40:20 today narcissistic disorders are on the
40:22 rise because we are increasingly losing
40:23 the ability to conduct social
40:25 interactions outside the boundaries of
40:27 the self
40:29 the narcissistic homocytologicus is
40:31 captivated by itself caught in an
40:33 intricate inwardness
40:36 what results is a poverty in world with
40:39 the self simply circling around itself thus
40:40 thus
40:43 homocytologicus falls into a depression
40:45 in a culture of raging narcissism
40:48 playfulness disappears and life loses
40:51 its cheerfulness and exuberance
40:53 the culture Retreats from that Holy
40:54 sphere of play
40:56 the compulsions of work and performance
40:59 intensify the profanation of life
41:01 the holy seriousness of play gives way
41:04 to the profane seriousness of work
41:06 James Bond movies also reflect this development
41:08 development
41:10 they have become more serious and less
41:11 playful over time
41:14 the most recent ones even forego the
41:16 depiction of rituals of Carefree love at
41:17 the end
41:19 the final scene of Skyfall has a
41:21 disturbing effect in this regard Bond
41:23 instead of
41:25 dedicating himself to Amorous play
41:28 simply receives his next assignment from
41:31 his Superior mm says to bond
41:33 lots to be done
41:35 are you ready to get back to work
41:38 a stern-faced bond replies with pleasure m
41:40 m
41:41 with pleasure
41:43 the ritual spaces that make possible
41:46 playful and ceremonial exuberance have
41:47 been eroded
41:49 they have become spaces of excess and
41:51 extravagance that stand out against
41:53 profane everyday life
41:56 culture has been made profane
41:58 films like La Grande boof would today
42:00 only be met with incomprehension
42:03 transgression is a general feature of
42:04 celebratory ritual
42:07 it I.E culture orders and creates
42:09 exceptional celebratory situations in
42:11 which what may usually be denied now
42:13 suddenly seems called for and can be
42:15 experienced in ceremonies of
42:17 transgression as cheerful sociability as
42:19 joyful Triumph or even as wild enthusiasm
42:21 enthusiasm
42:24 totemistic societies that prohibited the
42:25 eating of certain animals provide a
42:28 striking example one with which Freud
42:29 was familiar
42:32 on a particular day of the year the
42:34 prohibition is lifted and instead it is
42:36 commanded that on that day the totem
42:40 Feast must be held a joyful occasion
42:42 the profanation of culture brings about
42:44 its disenchantment
42:46 today the Arts are also increasingly
42:49 rendered profane and disenchanted
42:52 magic and enchantment the true sources
42:55 of art disappear from culture to be
42:57 replaced by discourse
42:59 the enchanting exterior is replaced with
43:01 the true interior the magic signifier
43:04 with the profane signified
43:06 the place of compelling captivating
43:09 forms is taken by discursive content
43:12 magic gives way to transpar
43:13 in C
43:16 the imperative of transparency Fosters
43:18 an animosity to form
43:20 art becomes transparent with regard to
43:21 its meaning
43:24 it no longer seduces
43:26 the magic Veil is cast off
43:29 the forms do not themselves talk
43:32 the language of forms of signifiers is
43:35 characterized by compression complexity
43:39 equivocation exaggeration a high degree
43:41 of ambiguity that even reaches the level
43:43 of contradiction
43:45 these suggest meaningfulness without
43:47 immediately being reducible to meaning
43:50 all these now disappear and instead we
43:52 are confronted with simplified claims
43:54 and messages that are artificially
43:56 imposed on the work of art
43:58 the disenchantment of art makes it
44:00 Protestant in nature
44:03 it is deritualized as it were and
44:05 stripped of its Splendid forms
44:08 until the end of the S the spaces in
44:09 which art was displayed still looked
44:12 like Catholic churches full of colorful
44:14 forms and exuberant shapes
44:17 since then art societies seem to have
44:19 become deeply Protestant focusing on
44:22 content and the spoken or written word
44:24 art is not a discourse
44:26 it produces its effects through forms
44:29 and signifiers and not through the signified
44:30 signified
44:32 the process of internalization destroys
44:35 the Arts bringing them closer to
44:36 discourse and forsaking the mysterious
44:39 outside for the profane inside
44:41 the disenchantment of art is a symptom
44:43 of narcissism of narcissistic internalization
44:45 internalization
44:48 Collective narcissism reduces Eros and
44:50 disenchants the world
44:53 the erotic resources of culture dry up
44:55 these resources are also the forces that
44:57 hold a community together and Inspire it
45:00 to play and to hold festivals
45:03 without them Society becomes atomized
45:05 rituals and
45:08 ceremonies are the genuinely human acts
45:09 which allow life to appear to be an
45:12 enchanting celebratory affair
45:14 their disappearance desecrates and
45:17 profanes transforming life into mere survival
45:18 survival
45:21 we might thus expect a re-enchantment of
45:22 the world to create a healing power that
45:25 could counteract Collective narcissism
45:27 rituals of closure
45:29 in a present characterized by an excess
45:32 of openings and dissolving boundaries we
45:34 are losing the capacity for closure and
45:36 this means that life is becoming a
45:38 purely additive process
45:41 for something to die life must find its
45:42 own closure
45:45 if life is deprived of any possibility
45:48 of closure it will end in non-time
45:50 because it rushes from one sensation to
45:52 the next even perception is now
45:54 incapable of closure
45:57 only contemplative lingering is capable
45:58 of closure
46:00 the closure of the eyes is emblematic of
46:02 contemplative closure
46:04 the flood of images and information
46:07 makes closure of the eyes impossible
46:09 in the absence of the negativity of
46:11 closure what emerges is an endless
46:14 addition and accumulation of the same an
46:16 excess of positivity and expressant
46:18 proliferation of information and communication
46:20 communication
46:23 where everything is connected no closure
46:24 is possible
46:27 the loss of forms of completion that
46:28 accompanies overproduction and
46:30 over-consumption leads to systemic collapse
46:32 collapse
46:33 the neoliberal imperative of
46:35 optimization and performance does not
46:37 allow for any completion
46:40 everything is provisional and incomplete
46:43 nothing is final and conclusive
46:45 it is not only computer software that is
46:46 subject to the compulsion of optimization
46:48 optimization
46:50 all areas of life are subordinated to
46:53 its dictates even education
46:55 lifelong learning does not involve completion
46:56 completion
46:59 it amounts only to lifelong production
47:02 the neoliberal regime abolishes all
47:04 forms of closure and completion in the
47:06 name of increased productivity
47:08 the way that is capable of joint action
47:11 is also a form of closure
47:13 today it disintegrates into egos who
47:15 voluntarily exploit themselves as
47:18 entrepreneurs of their own selves
47:21 ties and bonds as forms of closure are
47:23 also increasingly cut
47:26 flexibility is enforced by the ruthless
47:28 destruction of bonds
47:30 the isolated subject of performance
47:32 exploits itself most efficiently when it
47:34 remains open to everything in other
47:37 words when it is flexible
47:39 the inability to bring about closure is
47:41 connected with narcissism
47:44 the narcissistic subject feels itself
47:46 most intensely not in what it does in
47:49 the work completed but in ongoing performance
47:50 performance
47:53 what is done what is completed exists as
47:56 an independent finished object something
47:58 independent of the producing subject's self
47:59 self
48:02 thus the subject avoids bringing
48:04 anything to completion
48:06 continual escalation of expectations so
48:08 that present behavior is never
48:10 fulfilling is a lack of closure
48:12 the sense of having reached a goal is
48:14 avoided because the experiences would be
48:17 then objectified they would have a shape
48:19 a form and so exist independently of oneself
48:20 oneself
48:22 thus the quality of a narcissistic
48:24 impulse is that it must be a continual
48:26 subjective state
48:28 the excessive opening up and removal of
48:30 boundaries is present at all levels of society
48:32 society
48:35 it is the imperative of neoliberalism
48:37 globalization also dissolves all closed
48:39 structures in order to accelerate the
48:42 circulation of capital Commodities and information
48:43 information
48:46 it removes boundaries is its ant or tet
48:48 the world turning it into a global market
48:49 market
48:52 a site or it is a form of closure
48:55 the global market is an off-site abort
48:58 digital networks also abolish sites
49:01 the internet is an off-site too
49:04 it is not possible to dwell in it
49:06 we surf the net
49:08 tourists also travel through the decided world
49:09 world
49:11 they circulate incessantly like
49:18 a careful definition of a place the
49:20 Hungarian writer Peter not as describes
49:22 a village with an ancient wild pear tree
49:24 at its Center as a ritually closed place
49:27 ever since I have lived near this
49:29 gigantic wild pear tree I have not
49:31 needed to go Yonder when I want to look
49:34 into the distance or back in time
49:36 The Village represents a closed order
49:39 it makes lingering possible
49:42 thus you do not need to go Yonder
49:44 the old wild pear tree is a center of
49:46 gravity that creates a deep Unity among
49:47 the people
49:49 it is where the villagers meet and sing
49:53 on warm summer nights quiet singing can
49:55 be heard from under the wild pair
49:57 the villagers sang quietly
49:59 they probably did not want to behave
50:02 inappropriately and disturb the night
50:04 there is not much to communicate in this
50:07 place and so no communicative noise
50:09 disturbs the silence
50:11 you get the feeling that life here does
50:14 not consist of personal experiences
50:16 but of a deep keeping of Silence
50:19 that is understandable however given
50:21 that a human being blessed with
50:23 individual Consciousness is permanently
50:25 forced to say more than he knows whereas
50:27 in a pre-modern environment everyone
50:30 says much less than everyone knows
50:32 under the pear tree the Villager
50:35 indulges in ritual contemplation a
50:37 ritual silence and gives his Blessing to
50:40 the content of collective consciousness
50:42 the rituals of closure stabilize the village
50:43 village
50:45 they produce a cognitive mapping
50:47 something that is dissolved in the
50:50 course of digitization and globalization
50:52 the villagers are deeply attached to
50:53 each other
50:57 perception as well as action takes on a
50:59 collective form seeing and hearing take
51:01 place in common
51:03 actions are not assigned to a specific subject
51:04 subject
51:06 when the village does something or
51:08 perceives something neither action nor
51:11 perception are those of a subject a
51:14 person that is the people involved in an
51:15 action or perception are ritually
51:17 subsumed and their experiences are
51:19 assigned to the generic name that stands
51:21 for the place
51:23 Collective Consciousness creates a
51:25 community without communication
51:28 for the villagers there is one story
51:30 continuously repeated and this story is
51:33 the world they do not have opinions on
51:35 this or that but incessantly tell just
51:37 one great story
51:39 there is a tacit agreement in the
51:41 village and nobody disturbs this
51:43 agreement with their personal
51:45 experiences or opinions
51:48 no one tries to be heard or to attract attention
51:49 attention
51:52 attention is primarily directed at the
51:53 community itself
51:56 the ritual Community is a community of
51:58 common listening and belonging a
52:00 community in the quiet Unity of Silence
52:03 where such primordial closeness
52:05 disappears excessive communication takes
52:07 its place
52:09 Community without communication gives
52:12 way to communication without community
52:14 a narrative is a form of closure it has
52:16 a beginning and an end and is
52:18 characterized by a closed order
52:22 information by contrast is additive not narrative
52:23 narrative
52:26 it does not combine into a story a song
52:29 that could form the basis of meaning and identity
52:30 identity
52:32 information can only be endlessly accumulated
52:34 accumulated
52:36 beneath the old wild pear tree silence
52:39 rules because everything has already
52:40 been told
52:42 today the noise of communication
52:44 replaces the silence
52:47 the quietly wistful final line of
52:49 bahatsumi or its bestimium reads today
52:52 there are no chosen trees and the song
52:54 of The Village has faded
52:56 the title of the second essay in
52:58 bahatsumi or specimyan is Der eigen Todd
53:00 one's own death
53:02 in it not as describes his own
53:04 near-death experience
53:07 here death ends in a birth
53:09 it is a form of closure
53:12 death understood in this way is not an
53:14 end not a loss
53:17 it is imagined as a new beginning
53:19 the death Canal at the end of which a
53:22 bright light can be seen becomes the
53:23 birth canal
53:26 I slipped out of my mother's womb
53:28 the oval opening was formed by my
53:30 mother's large widened labia which I
53:31 know from the perspective of the birth
53:34 canal the great labia of my mother who
53:36 died decades ago
53:39 how they were widened or became more and
53:41 more stretched because I came closer in
53:42 order to be born
53:45 the hour of death turns into the hour of birth
53:46 birth
53:48 thus there emerges a cyclical connection
53:51 between death and birth which creates an infinity
53:52 infinity
53:55 human life is seen as analogous to that
53:57 cyclical time embodied by the wild pear tree
53:58 tree
54:00 the S8 or hygiene Todd is itself
54:02 literally enclosed by more than
54:05 photographs of the old wild pear tree
54:08 we know that not as as if obsessed took
54:10 photos of the tree in all seasons
54:14 taking photographs in this case is a
54:15 ritual of closure
54:17 the photographs create a peculiar
54:20 temporal feeling a cyclical time meaning
54:23 a time that is closed in itself
54:25 not as his village is probably not a
54:27 friendly site
54:29 we should not expect to find Hospitality
54:31 in an archaic Collective
54:33 given the possibility of violence
54:35 associated with a fundamentalist closure
54:38 of sites it would be naive to believe
54:41 that closure is invariably positive
54:43 the Revival of nationalism today has in
54:45 part to do with an urge for a kind of
54:47 closure that involves the exclusion of
54:49 the other of The Stranger
54:52 we should not forget however that both
54:54 the negativity of total closure and the
54:56 positivity of excessive opening are
54:58 forms of violence that lead to counter violence
54:59 violence
55:02 human beings are creatures of sites or Suisun
55:03 Suisun
55:06 dwelling staying is only possible where
55:08 there is a sight
55:10 but a creature of sights is not
55:12 necessarily a side fundamentalist or its Fundamentalist
55:13 Fundamentalist
55:16 being a creature of sites does not rule
55:17 out hospitality
55:20 the destructive deciding of the World by
55:21 the global Smooths out all differences
55:24 and permits only variations of the same
55:27 otherness the foreign inhibits production
55:28 production
55:32 thus the global produce is a hell of the same
55:33 same
55:36 it is this violence of the global in
55:38 particular that stirs upside fundamentalism
55:39 fundamentalism
55:42 culture is a form of closure and so
55:44 founds an identity
55:47 however culture is not an excluding but
55:48 an including identity
55:50 it is therefore receptive of what is foreign
55:52 foreign
55:54 regarding the Genesis of Greek culture
55:57 Hegel remarks we have just spoken of
55:59 heterogeneity framed articide as an
56:01 element of the Greek spirit and it is
56:03 well known that the rudiments of Greek
56:05 civilization are connected with the
56:06 Advent of foreigners
56:10 with grateful recollection he says the
56:11 Greeks preserved the arrival of the
56:13 foreigners in their mythology
56:17 Prometheus for instance originates from
56:18 the Caucasus
56:21 according to Hegel it is a superficial
56:23 and absurd idea that such a beautiful
56:25 and truly free life can be produced by a
56:27 process so incomplex as the development
56:29 of a race keeping within the limits of
56:32 blood relationship and friendship
56:34 rather it is its inherent heterogeneity
56:37 framed articide in sich selbst through
56:41 which alone it that is the spirit BC
56:43 H acquires the power of realizing itself
56:45 as spirit
56:48 spirit is a closure an enclosing power
56:51 which however incorporates the other the foreign
56:52 foreign
56:54 the inherent heterogeneity is
56:57 constitutive of the formation of spirit
56:59 in as much as it mindlessly excludes
57:01 what is foreign the idea of the light
57:04 culture dominant culture often invoked
57:06 today is devoid of spirit
57:09 as a form of retrotopia it is situated
57:12 in the realm of the imaginary
57:14 globalization decides culture
57:17 it perforates the boundaries of cultural
57:19 spaces collapsing them into a
57:22 hyperculture cultural spaces overlap and
57:24 penetrate each other in juxtaposition
57:25 without distance
57:28 a hypermarket of culture emerges
57:31 hyperculture is a formula for cultural consumption
57:32 consumption
57:35 culture is offered in commodity form
57:37 like Horizon it spreads without
57:40 boundaries without Center
57:43 not as wild pear tree is precisely a
57:45 symbol of a sighted culture
57:47 it is the opposite of arizo
57:50 a decided hyperculture is additive it is
57:52 not a form of closure
57:55 the tree is affiliation but the rhizome
57:58 is Alliance uniquely Alliance
58:00 the tree imposes the verb to be but the
58:02 fabric of the rhizome is the conjunction and
58:04 and and
58:08 this conjunction carries enough Force to
58:11 shake and uproot the verb to be
58:13 being is the verb for a site
58:15 the hypercultural logic of the N sublate zip
58:16 zip
58:18 the endless conjunction celebrated by
58:21 delos is ultimately destructive
58:24 it leads to a cancerous proliferation of
58:26 the same even to the hell of the same
58:28 the cultural Hypermarket does not
58:30 contain the foreign
58:32 it escapes consumption
58:34 the global is not a site for spirit
58:36 because Spirit requires inherent heterogeneity
58:38 heterogeneity
58:41 what is foreign in livens even inspires spirit
58:42 spirit
58:44 the strengthening of site fundamentalism
58:47 the light culture is a reaction to the
58:50 global neoliberal hyperculture to
58:53 hypercultural non-sightedness
58:55 the two cultural formations confront
58:57 each other in hostile and irreconcilable
58:59 opposition but they have one thing in
59:02 common they exclude what is foreign
59:05 most of all the abolition of rituals
59:07 removes autonomous time eigenzite
59:10 this time is familiar to us from the
59:12 various stages of life
59:14 we are all familiar with this autonomous
59:17 time eigenzite d s as we may call it
59:20 from our own experience of Life
59:23 childhood youth maturity old age and
59:24 death are all
59:28 basic forms of such autonomous time
59:30 the time that allows us to be young or
59:32 old is not clock time at all and there
59:34 is obviously something discontinuous
59:35 about it
59:37 rituals give form to the essential
59:39 transitions of life
59:41 they are forms of closure
59:44 without them we slip through
59:47 thus we age without growing old or we
59:49 remain infantile consumers who never
59:51 become adults
59:53 the discontinuity of autonomous time
59:55 gives way to the continuity of
59:57 production and consumption
59:59 rights of Passage give structure to life in the same way seasons do
60:01 in the same way seasons do whoever passes a certain threshold has
60:04 whoever passes a certain threshold has concluded a phase of life and enters
60:06 concluded a phase of life and enters into a new one
60:07 into a new one thresholds as transitions give a rhythm
60:11 thresholds as transitions give a rhythm to articulate and even narrate space and
60:14 to articulate and even narrate space and time
60:15 time they make possible a deep experience of
60:17 they make possible a deep experience of order
60:18 order thresholds are temporarily intense
60:20 thresholds are temporarily intense transitions
60:22 transitions today they are being erased and replaced
60:24 today they are being erased and replaced by an accelerated and seamless
60:26 by an accelerated and seamless communication and production
60:28 communication and production this is making us poorer in space and
60:31 this is making us poorer in space and time
60:32 time in our attempt to produce more space and
60:34 in our attempt to produce more space and time we lose them
60:36 time we lose them they lose their language and become mute
60:39 they lose their language and become mute thresholds speak
60:41 thresholds speak thresholds transform
60:43 thresholds transform Beyond a threshold there is what is
60:46 Beyond a threshold there is what is other what is foreign
60:48 other what is foreign in the absence of the imagination of the
60:50 in the absence of the imagination of the threshold the magic of the threshold all
60:53 threshold the magic of the threshold all that is left is the hell of the same
60:55 that is left is the hell of the same the construction of the global is
60:57 the construction of the global is premised on the ruthless destruction of
60:59 premised on the ruthless destruction of thresholds and transitions
61:01 thresholds and transitions information and commodities prefer a
61:04 information and commodities prefer a world without thresholds unresisting
61:06 world without thresholds unresisting smoothness accelerates circulation
61:09 smoothness accelerates circulation today temporarily intense transitions
61:12 today temporarily intense transitions are disintegrating into Speedy passages
61:14 are disintegrating into Speedy passages continuous links and endless clicks
61:17 continuous links and endless clicks festivals and religion
61:19 festivals and religion God blessed and Sanctified the seventh
61:21 God blessed and Sanctified the seventh day
61:22 day the rest enjoyed on the Sabbath
61:24 the rest enjoyed on the Sabbath consecrates the work of creation
61:27 consecrates the work of creation it is not mere idleness
61:29 it is not mere idleness rather it is an essential part of
61:31 rather it is an essential part of creation
61:32 creation in his commentary on the Book of Genesis
61:35 in his commentary on the Book of Genesis Rashi thus remarks after the six days of
61:38 Rashi thus remarks after the six days of creation what was still missing from the
61:41 creation what was still missing from the universe
61:42 universe menu cha in operativity rest
61:45 menu cha in operativity rest the Sabbath came the menu cha came and
61:48 the Sabbath came the menu cha came and the universe was complete
61:50 the universe was complete Sabbath rest does not follow creation it
61:53 Sabbath rest does not follow creation it brings creation to completion
61:56 brings creation to completion without it the creation would be
61:58 without it the creation would be incomplete
61:59 incomplete God does not rest on the seventh day
62:01 God does not rest on the seventh day simply to recover from the work he has
62:03 simply to recover from the work he has done
62:04 done rather rest is his nature
62:07 rather rest is his nature it completes the creation
62:09 it completes the creation it is the essence of the creation
62:12 it is the essence of the creation thus when we subordinate rest to work we
62:15 thus when we subordinate rest to work we ignore the divine
62:17 ignore the divine for Franz rosensweig the Sabbath is the
62:20 for Franz rosensweig the Sabbath is the holiday of the creation a holiday of
62:22 holiday of the creation a holiday of resting and of closely reflect
62:25 resting and of closely reflect Hing a holiday of completion
62:28 Hing a holiday of completion most importantly during the Sabbath man
62:31 most importantly during the Sabbath man rests his tongue from the everyday Chit
62:33 rests his tongue from the everyday Chit Chat and learns silence and listening
62:35 Chat and learns silence and listening the Sabbath demands silence the mouth
62:38 the Sabbath demands silence the mouth must be closed
62:39 must be closed silent listening unites a people and
62:42 silent listening unites a people and creates a community without
62:43 creates a community without communication
62:44 communication for we are united only in Silence the
62:47 for we are united only in Silence the word unites but those who are united
62:49 word unites but those who are united grow silent therefore the burning mirror
62:52 grow silent therefore the burning mirror that collects the sunbeams of Eternity
62:54 that collects the sunbeams of Eternity in the tiny cycle of the year the
62:56 in the tiny cycle of the year the Liturgy must introduce man into the
62:59 Liturgy must introduce man into the silence
63:00 silence in the Liturgy 2 of course the mutual
63:02 in the Liturgy 2 of course the mutual silence can only be that which is last
63:04 silence can only be that which is last and all that precedes is only the
63:06 and all that precedes is only the preparatory school for this that comes
63:08 preparatory school for this that comes last
63:09 last in such an education the word still
63:12 in such an education the word still rules
63:13 rules the word itself must guide man in so
63:16 the word itself must guide man in so that he may learn to grow mutually
63:17 that he may learn to grow mutually silent
63:18 silent the beginning of this education is that
63:21 the beginning of this education is that he may learn to listen
63:22 he may learn to listen the Divine commands silence the verb
63:25 the Divine commands silence the verb Mayan to initiate means etymologically
63:28 Mayan to initiate means etymologically to close notably the eyes but more
63:32 to close notably the eyes but more importantly the mouth
63:34 importantly the mouth at the beginning of the Sacred rites The
63:37 at the beginning of the Sacred rites The Herald would command silence
63:39 Herald would command silence epitancy open Dot
63:42 epitancy open Dot the silence gives rise to listening
63:45 the silence gives rise to listening it is accompanied by a special
63:46 it is accompanied by a special receptivity by a deep contemplative
63:50 receptivity by a deep contemplative attentiveness
63:51 attentiveness today's compulsion of communication
63:53 today's compulsion of communication means that we can close neither our eyes
63:55 means that we can close neither our eyes nor our mouths
63:57 nor our mouths it desecrates life
63:59 it desecrates life in the digital world where attention has
64:01 in the digital world where attention has a flat structure silence and muteness
64:04 a flat structure silence and muteness have no place
64:05 have no place silence and muteness require a vertical
64:08 silence and muteness require a vertical structure but digital communication is
64:10 structure but digital communication is horizontal
64:12 horizontal in digital communication nothing
64:15 in digital communication nothing protrudes
64:17 protrudes nothing deepens
64:18 nothing deepens it is not intensive but extensive and
64:21 it is not intensive but extensive and this leads to an increase in
64:23 this leads to an increase in communicative noise
64:24 communicative noise because we cannot remain silent we must
64:27 because we cannot remain silent we must communicate
64:29 communicate or we cannot remain silent because we
64:31 or we cannot remain silent because we are subject to the compulsion of
64:33 are subject to the compulsion of communication the compulsion of
64:35 communication the compulsion of production
64:36 production The Liberation and emancipation from the
64:39 The Liberation and emancipation from the word brought about by silence turns back
64:41 word brought about by silence turns back into the compulsion of communication
64:44 into the compulsion of communication Freedom reverts back into compulsion
64:47 Freedom reverts back into compulsion silence is essential to festivals not
64:49 silence is essential to festivals not only in the Jewish religion but in
64:51 only in the Jewish religion but in religion in general
64:52 religion in general it produces a particular intensity of
64:55 it produces a particular intensity of life
64:56 life and yet rest as opposed to the commotion
64:59 and yet rest as opposed to the commotion of everyday life is part of the essence
65:01 of everyday life is part of the essence of the festival a silence in which the
65:04 of the festival a silence in which the intensity of life and contemplation are
65:06 intensity of life and contemplation are united that can even still unite them
65:08 united that can even still unite them when the intensity of life grows into
65:10 when the intensity of life grows into exuberance
65:12 exuberance we have today entirely lost the capacity
65:14 we have today entirely lost the capacity for the kind of rest proper to the
65:16 for the kind of rest proper to the festival one that is characterized by
65:18 festival one that is characterized by both the intensity of life and the
65:20 both the intensity of life and the intensity of contemplation
65:22 intensity of contemplation life reaches a true intensity at the
65:25 life reaches a true intensity at the very moment the Vita Activa which in its
65:27 very moment the Vita Activa which in its late modern crisis degenerates into
65:29 late modern crisis degenerates into hyperactivity incorporates the Vita
65:32 hyperactivity incorporates the Vita contemplativa
65:33 contemplativa rest belongs to the sphere of the sacred
65:36 rest belongs to the sphere of the sacred work by contrast is a profane activity
65:40 work by contrast is a profane activity that must be wholly absent from the
65:42 that must be wholly absent from the religious Act
65:43 religious Act rest and work represent two
65:45 rest and work represent two fundamentally different existential
65:47 fundamentally different existential forms
65:48 forms they are divided by an ontological even
65:51 they are divided by an ontological even a theological difference
65:53 a theological difference rest is not merely recovery from work
65:56 rest is not merely recovery from work nor is it a preparation for
65:59 nor is it a preparation for further work
66:00 further work rather it transcends work and it must in
66:03 rather it transcends work and it must in no way come into contact with work
66:06 no way come into contact with work this is because work is an eminent form
66:08 this is because work is an eminent form of profane activity it has no other
66:11 of profane activity it has no other apparent and then to provide for the
66:13 apparent and then to provide for the temporal necessities of life it puts us
66:15 temporal necessities of life it puts us in relations with ordinary things only
66:18 in relations with ordinary things only on feast days on the contrary the
66:21 on feast days on the contrary the religious life attains an exceptional
66:23 religious life attains an exceptional degree of intensity
66:25 degree of intensity so the contrast between the two forms of
66:27 so the contrast between the two forms of existence is especially marked at this
66:29 existence is especially marked at this moment consequently they cannot remain
66:32 moment consequently they cannot remain near to each other
66:34 near to each other a man cannot approach his God intimately
66:36 a man cannot approach his God intimately while he still Bears on him marks of his
66:38 while he still Bears on him marks of his profane life inversely he cannot return
66:41 profane life inversely he cannot return to his usual occupations when a right
66:43 to his usual occupations when a right has just Sanctified him
66:45 has just Sanctified him so the ritual day of rest is only one
66:48 so the ritual day of rest is only one particular case of the general
66:49 particular case of the general incompatibility separating the sacred
66:51 incompatibility separating the sacred from the profane
66:53 from the profane if rest becomes a form of recovery from
66:55 if rest becomes a form of recovery from work as is the case today it loses its
66:58 work as is the case today it loses its specific ontological value
67:01 specific ontological value it no longer represents an independent
67:03 it no longer represents an independent higher form of existence and degenerates
67:06 higher form of existence and degenerates into a derivative of work
67:08 into a derivative of work today's compulsion of production
67:09 today's compulsion of production perpetuates work and thus eliminates
67:11 perpetuates work and thus eliminates that sacred silence
67:13 that sacred silence life becomes entirely profane desecrated
67:17 life becomes entirely profane desecrated as part of the sphere of the profane
67:19 as part of the sphere of the profane work individualizes and isolates human
67:22 work individualizes and isolates human beings
67:23 beings festivals by contrast unite them
67:27 festivals by contrast unite them the circular nature of the festival is
67:30 the circular nature of the festival is grounded in the fact that as essentially
67:32 grounded in the fact that as essentially Collective beings humans regularly feel
67:35 Collective beings humans regularly feel the need to unite
67:36 the need to unite the circularity of the festival
67:38 the circularity of the festival corresponds to the continual alternation
67:40 corresponds to the continual alternation between work and rest dispersal and
67:43 between work and rest dispersal and assembly
67:44 assembly the essential constituent of the cult is
67:46 the essential constituent of the cult is the cycle of feast switch return
67:48 the cycle of feast switch return regularly at determined epics
67:50 regularly at determined epics we are now able to understand whence
67:53 we are now able to understand whence this tendency towards periodicity comes
67:55 this tendency towards periodicity comes the Rhythm which the religious life
67:57 the Rhythm which the religious life follows only expresses the rhythm of the
67:59 follows only expresses the rhythm of the social life and results from it
68:02 social life and results from it Society is able to revivify the
68:04 Society is able to revivify the sentiment it has of itself only by
68:06 sentiment it has of itself only by assembling
68:07 assembling but it cannot be assembled all the time
68:10 but it cannot be assembled all the time the exigencies of Life do not allow it
68:13 the exigencies of Life do not allow it to remain in congregation indefinitely
68:15 to remain in congregation indefinitely so it scatters to assemble Anew when it
68:18 so it scatters to assemble Anew when it again feels the need of this
68:20 again feels the need of this it is to these necessary alternations
68:22 it is to these necessary alternations that the regular alterations of sacred
68:24 that the regular alterations of sacred and profane times correspond
68:27 and profane times correspond moreover this rhythm is capable of
68:29 moreover this rhythm is capable of varying in different societies
68:31 varying in different societies where the period of dispersion is long
68:34 where the period of dispersion is long and the dispersion itself is Extreme the
68:37 and the dispersion itself is Extreme the period of congregation in its turn is
68:40 period of congregation in its turn is very prolonged
68:41 very prolonged as forms of play festivals are
68:44 as forms of play festivals are self-representations of life
68:46 self-representations of life they are characterized by an excess an
68:49 they are characterized by an excess an expression of an overflowing life that
68:51 expression of an overflowing life that does not aim at a goal
68:53 does not aim at a goal this is what lies behind their intensity
68:56 this is what lies behind their intensity they are an intense form of life
68:59 they are an intense form of life in the festival life relates to itself
69:01 in the festival life relates to itself instead of subordinating itself to
69:03 instead of subordinating itself to external purposes
69:05 external purposes thus time that is completely dominated
69:08 thus time that is completely dominated by the compulsion of production the sort
69:10 by the compulsion of production the sort of time we inhabit today is a time
69:13 of time we inhabit today is a time without Festival
69:14 without Festival life becomes impoverished it freezes
69:17 life becomes impoverished it freezes into mere survival
69:19 into mere survival we celebrate big hen we're a festival
69:21 we celebrate big hen we're a festival but it is not possible to celebrate work
69:24 but it is not possible to celebrate work diarbezi obiegen
69:26 diarbezi obiegen we are able to celebrate big Hannah
69:28 we are able to celebrate big Hannah Festival because it stands there as
69:30 Festival because it stands there as though it were a building
69:32 though it were a building the time of the festival is a Time
69:34 the time of the festival is a Time standing still
69:36 standing still it does not pass or run out
69:38 it does not pass or run out it
69:39 it thus makes lingering possible
69:42 thus makes lingering possible time as a sequence of transient fleeting
69:45 time as a sequence of transient fleeting moments is suspended
69:46 moments is suspended there is no goal one walks towards hinge
69:49 there is no goal one walks towards hinge hen and it is precisely walking towards
69:51 hen and it is precisely walking towards that let's time pass
69:53 that let's time pass the celebration big hen of a festival
69:55 the celebration big hen of a festival suspends transience virgin
69:58 suspends transience virgin the Everlasting unvergon glyces is
70:00 the Everlasting unvergon glyces is inherent to the festival
70:02 inherent to the festival the time of a festival is exalted time
70:04 the time of a festival is exalted time hauxite
70:06 hauxite the festival is also the origin of art
70:08 the festival is also the origin of art the essence of our temporal experience
70:10 the essence of our temporal experience of art is in learning how to tari in
70:12 of art is in learning how to tari in this way
70:14 this way and perhaps it is the only way that is
70:16 and perhaps it is the only way that is granted to us finite beings to relate to
70:18 granted to us finite beings to relate to what we call eternity
70:20 what we call eternity it is the essence of art that it affords
70:22 it is the essence of art that it affords life durability that something can be
70:24 life durability that something can be held in our hesitant stay this is what
70:27 held in our hesitant stay this is what art has always been and still is today
70:29 art has always been and still is today the compulsion of work erodes life's
70:32 the compulsion of work erodes life's durability
70:33 durability the time of work is a time that passes
70:35 the time of work is a time that passes that runs out
70:37 that runs out if the time of life fully coincides with
70:40 if the time of life fully coincides with the time of work as is the case today
70:42 the time of work as is the case today then life itself becomes radically
70:44 then life itself becomes radically transient
70:46 transient for holderlin the festival is a bridal
70:49 for holderlin the festival is a bridal Festival an exalted time humans spend
70:51 Festival an exalted time humans spend with the Gods
70:53 with the Gods during festivals humans come close to
70:56 during festivals humans come close to the Gods
70:57 the Gods a festival founds a community among
70:59 a festival founds a community among humans and between humans and gods it
71:02 humans and between humans and gods it allows humans to participate in the
71:03 allows humans to participate in the divine
71:04 divine it brings forth intensities
71:07 it brings forth intensities the gods embody precisely the
71:09 the gods embody precisely the intensities of human life
71:11 intensities of human life life that exhausts itself in work and
71:13 life that exhausts itself in work and production is an absolutely atrophied
71:15 production is an absolutely atrophied life
71:16 life exalted time hoxite is also the
71:19 exalted time hoxite is also the temporality of schools of higher
71:21 temporality of schools of higher education hakshoule
71:23 education hakshoule in ancient Greek school is Scully that
71:26 in ancient Greek school is Scully that is leisure
71:28 is leisure schools of higher education would thus
71:30 schools of higher education would thus be schools of higher leisure
71:32 be schools of higher leisure today they are no longer places of high
71:35 today they are no longer places of high leisure
71:36 leisure they have become places of production
71:38 they have become places of production factories of human capital
71:40 factories of human capital they pursue professional training rather
71:43 they pursue professional training rather than formative education Bill Doom
71:45 than formative education Bill Doom formative education is not a means to an
71:48 formative education is not a means to an end but an end in itself
71:50 end but an end in itself through formative education Spirit
71:52 through formative education Spirit relates to itself instead of
71:53 relates to itself instead of subordinating itself to an external
71:55 subordinating itself to an external purpose
71:57 purpose the University of the Middle Ages was
71:59 the University of the Middle Ages was anything but a place to receive
72:00 anything but a place to receive professional training
72:02 professional training it was a place of ritual
72:04 it was a place of ritual scepters seals doctoral caps chains of
72:08 scepters seals doctoral caps chains of office and gownsworthy accouterments of
72:10 office and gownsworthy accouterments of academic ritual
72:12 academic ritual today universities are abandoning
72:14 today universities are abandoning rituals
72:16 rituals the modern University understood as a
72:19 the modern University understood as a business that has to serve its customers
72:20 business that has to serve its customers no longer has any need for them
72:23 no longer has any need for them rituals conflict with work and
72:25 rituals conflict with work and production and where they are
72:27 production and where they are nevertheless reintroduced they are
72:29 nevertheless reintroduced they are purely decorative and impotent they are
72:31 purely decorative and impotent they are simply opportunities to take selfies or
72:33 simply opportunities to take selfies or Revel in one's own achievements
72:35 Revel in one's own achievements where everything is subordinated to
72:37 where everything is subordinated to production ritual disappears
72:40 production ritual disappears today's ceremonies or festivals have
72:43 today's ceremonies or festivals have little to do with exalted time
72:45 little to do with exalted time they are part of the domain of event
72:47 they are part of the domain of event management
72:48 management the event the consumerist form of
72:51 the event the consumerist form of Festival possesses an altogether
72:53 Festival possesses an altogether different temporal structure as can be
72:55 different temporal structure as can be seen in the Latin word eventus meaning
72:58 seen in the Latin word eventus meaning suddenly coming to the fore
73:00 suddenly coming to the fore the temporality of the event is that of
73:02 the temporality of the event is that of the eventuality
73:04 the eventuality it is accidental arbitrary and
73:06 it is accidental arbitrary and non-committal
73:07 non-committal rituals and festivals however are
73:10 rituals and festivals however are anything but contingent and
73:12 anything but contingent and non-committal
73:13 non-committal eventuality is the temporality of the
73:16 eventuality is the temporality of the Contemporary Society of the event
73:18 Contemporary Society of the event it is opposed to The Binding and
73:20 it is opposed to The Binding and committal nature of the festival
73:22 committal nature of the festival in contrast to festivals events do not
73:25 in contrast to festivals events do not create communities
73:27 create communities today's popular festivals have become
73:29 today's popular festivals have become massive ants and masses are not
73:31 massive ants and masses are not communities
73:33 communities the neoliberal regime totalizes
73:35 the neoliberal regime totalizes production saborate
73:37 production saborate nading all areas of life to its dictates
73:41 nading all areas of life to its dictates the totalization of production leads to
73:43 the totalization of production leads to the total profanation of life
73:45 the total profanation of life rest 2 is made to serve production and
73:48 rest 2 is made to serve production and is degraded into Leisure and
73:50 is degraded into Leisure and recreational time
73:52 recreational time it is no longer the beginning of a holy
73:54 it is no longer the beginning of a holy period of assembly
73:56 period of assembly for some leisure time is empty time and
73:59 for some leisure time is empty time and this gives rise to a horror vacuoi the
74:03 this gives rise to a horror vacuoi the mounting pressure to perform makes even
74:04 mounting pressure to perform makes even recreational pauses impossible
74:07 recreational pauses impossible thus many people find that they fall ill
74:10 thus many people find that they fall ill during Leisure Time
74:11 during Leisure Time this illness has even been given a name
74:14 this illness has even been given a name Leisure sickness
74:16 Leisure sickness here Leisure Time a Time empty of work
74:19 here Leisure Time a Time empty of work becomes a torment
74:21 becomes a torment active ritual silence gives way to
74:24 active ritual silence gives way to tormenting idleness
74:26 tormenting idleness work has a beginning and an end
74:28 work has a beginning and an end a period of work is followed by a period
74:31 a period of work is followed by a period of rest
74:32 of rest performance by contrast has neither an
74:35 performance by contrast has neither an end nor a beginning
74:37 end nor a beginning there is no period of performance
74:40 there is no period of performance the neoliberal imperative of performance
74:42 the neoliberal imperative of performance makes work perpetual
74:44 makes work perpetual in ritual societies as doer came remarks
74:47 in ritual societies as doer came remarks Collective life sometimes takes on an
74:50 Collective life sometimes takes on an excessive form a kind of frenzy when the
74:53 excessive form a kind of frenzy when the period of work that is the period of
74:56 period of work that is the period of dispersion is too long or too extreme
74:59 dispersion is too long or too extreme Festival is followed by Festival
75:02 Festival is followed by Festival today it is work that has become
75:04 today it is work that has become frenzied and the need for festival and
75:07 frenzied and the need for festival and assembly is not felt
75:09 assembly is not felt thus the compulsion of production leads
75:12 thus the compulsion of production leads to the disintegration of community
75:14 to the disintegration of community capitalism is often interpreted as a
75:16 capitalism is often interpreted as a religion
75:18 religion however if religion is understood in
75:20 however if religion is understood in terms of religare as something that
75:23 terms of religare as something that binds then capitalism is anything but a
75:25 binds then capitalism is anything but a religion because it lacks any Force to
75:27 religion because it lacks any Force to assemble to create community
75:30 assemble to create community money by itself has an individualizing
75:33 money by itself has an individualizing and isolating effect
75:35 and isolating effect it increases my individual Freedom by
75:38 it increases my individual Freedom by liberating me from any personal bond
75:40 liberating me from any personal bond with others
75:41 with others I can have someone else work for me by
75:43 I can have someone else work for me by paying her and this avoids entering
75:46 paying her and this avoids entering into a personal relationship
75:49 into a personal relationship and what is essential to religion is
75:51 and what is essential to religion is contemplative rest but this is the
75:53 contemplative rest but this is the antithesis of capital
75:55 antithesis of capital never rests
75:57 never rests it is its nature that it must always
75:59 it is its nature that it must always work and continue moving
76:01 work and continue moving to the extent that they lose the
76:03 to the extent that they lose the capacity for contemplative rest humans
76:06 capacity for contemplative rest humans conform to Capital
76:08 conform to Capital the distinction between the sacred and
76:10 the distinction between the sacred and the profane is also an essential
76:11 the profane is also an essential characteristic of religion
76:14 characteristic of religion the sacred unites those things and
76:16 the sacred unites those things and values that give Vitality to a community
76:19 values that give Vitality to a community the formation of community is its
76:21 the formation of community is its essential trait
76:22 essential trait capitalism by contrast erases the
76:26 capitalism by contrast erases the distinction between the sacred and the
76:27 distinction between the sacred and the profane by totalizing the profane
76:30 profane by totalizing the profane it makes everything comparable to
76:32 it makes everything comparable to everything else and thus equal to
76:34 everything else and thus equal to everything else
76:35 everything else capitalism brings forth a hell of the
76:37 capitalism brings forth a hell of the same
76:38 same the religion of Christianity is to a
76:41 the religion of Christianity is to a large extent narrative
76:43 large extent narrative festivals such as Easter Whitson and
76:45 festivals such as Easter Whitson and Christmas are key narrative moments
76:47 Christmas are key narrative moments within an overall narrative which
76:49 within an overall narrative which provides meaning and orientation
76:51 provides meaning and orientation every day is given a narrative tension
76:53 every day is given a narrative tension is made meaningful by the overall
76:56 is made meaningful by the overall narrative
76:57 narrative time itself becomes narrative that is
77:00 time itself becomes narrative that is Meaningful
77:02 Meaningful capitalism Lacks narrativity
77:04 capitalism Lacks narrativity it does not narrate anything
77:06 it does not narrate anything ertzoldnicks it merely counts zailed
77:09 ertzoldnicks it merely counts zailed it deprives time of all meaningfulness
77:12 it deprives time of all meaningfulness time is profaned reduced to labor time
77:16 time is profaned reduced to labor time thus all days resemble each other
77:19 thus all days resemble each other by equating capitalism and religion
77:21 by equating capitalism and religion agamban puts pilgrims and tourists on
77:24 agamban puts pilgrims and tourists on the same plane to the faithful in the
77:26 the same plane to the faithful in the temple the pilgrims who would travel
77:28 temple the pilgrims who would travel across the Earth from Temple to Temple
77:30 across the Earth from Temple to Temple from Sanctuary to Sanctuary correspond
77:34 from Sanctuary to Sanctuary correspond today the tourists who restlessly travel
77:36 today the tourists who restlessly travel in a world that has been abstracted into
77:38 in a world that has been abstracted into a museum
77:39 a museum in reality pilgrims and tourists belong
77:42 in reality pilgrims and tourists belong to entirely separate orders
77:44 to entirely separate orders tourists travel through non-sites
77:46 tourists travel through non-sites emptied of
77:48 emptied of meaning while pilgrims are bound to
77:50 meaning while pilgrims are bound to sites that assemble and connect human
77:52 sites that assemble and connect human beings
77:53 beings the assembly is the characteristic trait
77:55 the assembly is the characteristic trait of sites
77:57 of sites the site gathers unto itself supremely
77:59 the site gathers unto itself supremely and in the extreme
78:01 and in the extreme its Gathering Power penetrates and
78:03 its Gathering Power penetrates and pervades everything
78:05 pervades everything the site the Gathering Power gathers in
78:08 the site the Gathering Power gathers in and preserves all it has gathered not
78:11 and preserves all it has gathered not like an encapsulating shell but rather
78:13 like an encapsulating shell but rather by penetrating with its light all it has
78:15 by penetrating with its light all it has gathered and only thus releasing it into
78:17 gathered and only thus releasing it into its own nature
78:19 its own nature a church is also a place for assembly
78:22 a church is also a place for assembly synagogue is derived from the Greek
78:24 synagogue is derived from the Greek synergine meaning like symbolan to bring
78:27 synergine meaning like symbolan to bring together
78:28 together a church is a site where religious
78:30 a church is a site where religious rituals are performed in common that is
78:33 rituals are performed in common that is where together with others one pays
78:36 where together with others one pays attention to the sacred
78:38 attention to the sacred religion as religare is at the same time
78:40 religion as religare is at the same time relajira a being attentive
78:43 relajira a being attentive in this way the temple differs from the
78:46 in this way the temple differs from the museum
78:47 museum visitors and tourists do not form
78:49 visitors and tourists do not form communities
78:51 communities they are masses or crowds
78:53 they are masses or crowds sites 2. are profaned they are reduced
78:57 sites 2. are profaned they are reduced to sites
78:58 to sites to have seen is the formula of
79:00 to have seen is the formula of consumption relating to relajira it does
79:03 consumption relating to relajira it does not indicate a deep form of attention
79:06 not indicate a deep form of attention a site differs fundamentally from the
79:08 a site differs fundamentally from the site which shines through what is
79:09 site which shines through what is assembled and releases it into its own
79:11 assembled and releases it into its own nature
79:12 nature sites do not possess that deep symbolic
79:15 sites do not possess that deep symbolic power which creates a community
79:17 power which creates a community sites are places one passes by
79:20 sites are places one passes by they do not permit any lingering or
79:22 they do not permit any lingering or staying
79:23 staying in the face of the intensifying
79:25 in the face of the intensifying compulsion of production and performance
79:27 compulsion of production and performance finding a way to make a different
79:29 finding a way to make a different playful use of life is a political task
79:33 playful use of life is a political task life regains its playful element when it
79:35 life regains its playful element when it relates to itself instead of
79:36 relates to itself instead of subordinating
79:38 subordinating itself to an external purpose
79:40 itself to an external purpose what must be won back is contemplative
79:43 what must be won back is contemplative rest
79:44 rest if our life is deprived of all its
79:46 if our life is deprived of all its contemplative elements we become
79:48 contemplative elements we become suffocated by our own activity
79:51 suffocated by our own activity the fact that contemplative rest silence
79:54 the fact that contemplative rest silence is essential to religion is suggested by
79:57 is essential to religion is suggested by the existence of the Sabbath
79:59 the existence of the Sabbath in this way religion is diametrically
80:01 in this way religion is diametrically opposed to capitalism
80:03 opposed to capitalism capitalism dislikes silence
80:06 capitalism dislikes silence silence would be the degree zero of
80:08 silence would be the degree zero of production and in the post-industrial
80:11 production and in the post-industrial age the degree zero of communication
80:14 age the degree zero of communication a game of life and death
80:16 a game of life and death the glory of play goes along with
80:18 the glory of play goes along with sovereignty where sovereignty simply
80:20 sovereignty where sovereignty simply means being free from necessity from
80:23 means being free from necessity from purpose and utility
80:25 purpose and utility sovereignty reveals a soul which stands
80:27 sovereignty reveals a soul which stands aloof from caring about utility
80:30 aloof from caring about utility the compulsion of production destroys
80:32 the compulsion of production destroys sovereignty as a form of life
80:34 sovereignty as a form of life sovereignty gives way to a new kind of
80:36 sovereignty gives way to a new kind of subordination which however masquerades
80:39 subordination which however masquerades as freedom
80:41 as freedom the neoliberal subject of performance is
80:43 the neoliberal subject of performance is an absolute slave insofar as in the
80:46 an absolute slave insofar as in the absence of a master it voluntarily
80:48 absence of a master it voluntarily exploits itself
80:50 exploits itself brutally distinguishes between two types
80:53 brutally distinguishes between two types of play strong and weak
80:55 of play strong and weak in a society in which utility has become
80:57 in a society in which utility has become the dominant principle only weak play is
81:00 the dominant principle only weak play is deemed acceptable
81:01 deemed acceptable weak play fits into the logic of
81:03 weak play fits into the logic of production because it serves the purpose
81:05 production because it serves the purpose of recreation time away from work
81:08 of recreation time away from work strong play by contrast cannot be
81:12 strong play by contrast cannot be reconciled with the
81:13 reconciled with the principle of work and production
81:16 principle of work and production it puts life itself at risk
81:19 it puts life itself at risk it is characterized by sovereignty
81:21 it is characterized by sovereignty buddalee refers to a ritual in the
81:24 buddalee refers to a ritual in the Indian province of quill care discussed
81:25 Indian province of quill care discussed by James George Fraser in the golden bow
81:28 by James George Fraser in the golden bow the festival at which the king of
81:30 the festival at which the king of Calicut staked his crown and his life on
81:32 Calicut staked his crown and his life on the issue of battle was known as the
81:34 the issue of battle was known as the great sacrifice
81:36 great sacrifice it fell every 12th year
81:38 it fell every 12th year the ceremony was observed with great
81:40 the ceremony was observed with great pomp at the Tyronn abayi temple on the
81:43 pomp at the Tyronn abayi temple on the North Bank of the panani river
81:45 North Bank of the panani river the spot is close to the present Railway
81:47 the spot is close to the present Railway line
81:48 line as the train rushes by you can just
81:51 as the train rushes by you can just catch a glimpse of the temple almost
81:53 catch a glimpse of the temple almost hidden behind a clump of trees on the
81:55 hidden behind a clump of trees on the riverbank
81:57 riverbank from the Western Gateway of the temple a
81:59 from the Western Gateway of the temple a perfectly straight road hardly raised
82:01 perfectly straight road hardly raised above the level of the surrounding rice
82:03 above the level of the surrounding rice fields and shaded by a fine avenue runs
82:06 fields and shaded by a fine avenue runs for half a mile to a High Ridge with a
82:07 for half a mile to a High Ridge with a precipitous Bank on which the outlines
82:10 precipitous Bank on which the outlines of three or four Terraces can still be
82:12 of three or four Terraces can still be traced
82:13 traced on the top most of these Terraces the
82:15 on the top most of these Terraces the king took his stand on the eventful day
82:18 king took his stand on the eventful day The View which it commands is a fine one
82:21 The View which it commands is a fine one across the flat expanse of the rice
82:23 across the flat expanse of the rice fields with the broad Placid River
82:25 fields with the broad Placid River winding through them the eye ranges
82:27 winding through them the eye ranges Eastward to high table lands their lower
82:30 Eastward to high table lands their lower slopes embowered in woods while afar off
82:32 slopes embowered in woods while afar off looms the great chain of the western
82:34 looms the great chain of the western gods and in the furthest distance the
82:36 gods and in the furthest distance the Neil garys or Blue Mountains hardly
82:39 Neil garys or Blue Mountains hardly distinguishable from the Azure of the
82:41 distinguishable from the Azure of the sky above
82:42 sky above but it was not to the distant prospect
82:44 but it was not to the distant prospect that the king's eyes naturally turned at
82:46 that the king's eyes naturally turned at this crisis of his fate
82:48 this crisis of his fate his attention was arrested by a
82:50 his attention was arrested by a spectacle nearer at hand
82:52 spectacle nearer at hand for all the plane below was alive with
82:54 for all the plane below was alive with troops their banners waving gaily in
82:57 troops their banners waving gaily in the Sun the white tents of their many
83:00 the Sun the white tents of their many camps standing sharply out against the
83:02 camps standing sharply out against the green and gold of the rice fields
83:04 green and gold of the rice fields 40 000 fighting men or more were
83:07 40 000 fighting men or more were gathered there to defend the king
83:09 gathered there to defend the king but if the plane swarmed with Soldiers
83:11 but if the plane swarmed with Soldiers the road that cuts across it from the
83:13 the road that cuts across it from the temple to the king's stand was clear of
83:15 temple to the king's stand was clear of them
83:16 them not a soul was stirring on it
83:18 not a soul was stirring on it each side of the way was barred by
83:20 each side of the way was barred by Palisades and from the Palisades on
83:23 Palisades and from the Palisades on either hand a long hedge of Spears held
83:25 either hand a long hedge of Spears held by strong arms projected into the empty
83:28 by strong arms projected into the empty road their blades meeting in the middle
83:30 road their blades meeting in the middle and forming a glittering arch of Steel
83:33 and forming a glittering arch of Steel all was now ready
83:35 all was now ready the king waved his sword
83:37 the king waved his sword at the same moment a great chain of
83:39 at the same moment a great chain of Massey gold enriched with bosses was
83:42 Massey gold enriched with bosses was placed on an elephant at his side
83:44 placed on an elephant at his side that was the signal
83:46 that was the signal on the instant Aster might be seen half
83:48 on the instant Aster might be seen half a mile away at the Gate of the Temple
83:51 a mile away at the Gate of the Temple a group of Swordsmen decked with flowers
83:53 a group of Swordsmen decked with flowers and smeared with ashes has stepped out
83:56 and smeared with ashes has stepped out from the crowd
83:57 from the crowd they have just partaken of their last
83:59 they have just partaken of their last meal on Earth and they now receive the
84:02 meal on Earth and they now receive the last blessings and farewells of their
84:03 last blessings and farewells of their friends
84:04 friends a moment more and they are coming down
84:07 a moment more and they are coming down the lane of Spears Ewing and stabbing
84:09 the lane of Spears Ewing and stabbing right and left at the Spearman winding
84:11 right and left at the Spearman winding and turning and writhing among the
84:13 and turning and writhing among the blades as if they had no bones in their
84:15 blades as if they had no bones in their bodies
84:16 bodies it is all in vain
84:18 it is all in vain one after the other they fall some
84:20 one after the other they fall some nearer the king some farther off content
84:23 nearer the king some farther off content to die not for the shadow of a crown but
84:26 to die not for the shadow of a crown but for the mere sake of approving their
84:28 for the mere sake of approving their dauntless Valor and swordsmanship to the
84:30 dauntless Valor and swordsmanship to the world
84:31 world on the last days of the festival the
84:33 on the last days of the festival the same magnificent display of gallantry
84:35 same magnificent display of gallantry the same useless sacrifice of life was
84:38 the same useless sacrifice of life was repeated again and again
84:40 repeated again and again we find this archaic ritual
84:41 we find this archaic ritual disconcerting because it embodies a form
84:43 disconcerting because it embodies a form of life that rests on expenditure and
84:46 of life that rests on expenditure and play
84:48 play it is diametrically opposed to our form
84:50 it is diametrically opposed to our form of life which is dominated by work and
84:52 of life which is dominated by work and production
84:54 production to a society that declares bear life
84:56 to a society that declares bear life sacred this ritual appears as pure
84:58 sacred this ritual appears as pure Madness as a theater of Cruelty
85:01 Madness as a theater of Cruelty a society obsessed with production does
85:04 a society obsessed with production does not have any access to strong play to
85:06 not have any access to strong play to death as an intensity of life
85:09 death as an intensity of life in this archaic Society more is
85:11 in this archaic Society more is sacrifice than is produced
85:13 sacrifice than is produced sacrificium denotes the creation of
85:16 sacrificium denotes the creation of sacred things
85:17 sacred things the sacred presupposes at a production
85:20 the sacred presupposes at a production and production
85:21 and production the totalization of production
85:23 the totalization of production desecrates life
85:25 desecrates life those archaic Warriors are not soldiers
85:28 those archaic Warriors are not soldiers Soldier taken literally means the one
85:31 Soldier taken literally means the one who is in someone's pay
85:33 who is in someone's pay he is a servant
85:35 he is a servant thus as opposed to The Sovereign Warrior
85:37 thus as opposed to The Sovereign Warrior a player he is afraid of death
85:41 a player he is afraid of death he risks his life because he receives
85:43 he risks his life because he receives payment for it
85:44 payment for it the soldier as a mercenary is a wage
85:48 the soldier as a mercenary is a wage earner a worker an employee
85:51 earner a worker an employee he does not play
85:52 he does not play he trades his life
85:54 he trades his life strong play whose principle is
85:57 strong play whose principle is sovereignty does not fit into the
85:59 sovereignty does not fit into the Society of production which aims at
86:01 Society of production which aims at utility performance and efficiency and
86:04 utility performance and efficiency and which declares bear life survival the
86:07 which declares bear life survival the continuation of a healthy life to be an
86:10 continuation of a healthy life to be an absolute value
86:12 absolute value strong play suspends the economy of work
86:14 strong play suspends the economy of work and production
86:16 and production death is not a loss not a failure but an
86:19 death is not a loss not a failure but an expression of the utmost Vitality force
86:22 expression of the utmost Vitality force and desire
86:23 and desire the Society of production is dominated
86:25 the Society of production is dominated by the fear of death
86:27 by the fear of death Capital acts like a guarantee against
86:29 Capital acts like a guarantee against death
86:30 death it is imagined to be accumulated time
86:33 it is imagined to be accumulated time because money allows you to have others
86:35 because money allows you to have others work for you that is to buy time
86:38 work for you that is to buy time infinite Capital creates the illusion of
86:40 infinite Capital creates the illusion of an infinite time
86:42 an infinite time Capital works against death as absolute
86:44 Capital works against death as absolute loss
86:45 loss it is meant to suspend the temporal
86:47 it is meant to suspend the temporal limits of a life
86:49 limits of a life but Italy suspects that behind the
86:51 but Italy suspects that behind the compulsion of accumulation lies the fear
86:53 compulsion of accumulation lies the fear of death
86:54 of death a rich industrialist would laugh or
86:56 a rich industrialist would laugh or respond by politely shrugging his
86:58 respond by politely shrugging his shoulders if we told him that the truth
87:00 shoulders if we told him that the truth of a poem is strong and altogether
87:02 of a poem is strong and altogether Sovereign compared to his voluminous
87:04 Sovereign compared to his voluminous portfolio of shares whose weak truth is
87:07 portfolio of shares whose weak truth is made up of the fear that subjugates the
87:09 made up of the fear that subjugates the world to work made up of that Universal
87:11 world to work made up of that Universal degradation imposed by the fear of death
87:14 degradation imposed by the fear of death the banishment of death from life is
87:16 the banishment of death from life is constitutive of capitalist production
87:19 constitutive of capitalist production death is meant to be produced away
87:21 death is meant to be produced away an antidote against the compulsion of
87:23 an antidote against the compulsion of production is therefore the symbolic
87:25 production is therefore the symbolic exchange with death the removal of death
87:28 exchange with death the removal of death from life that is the very operation of
87:30 from life that is the very operation of the economic it leaves a residual life
87:33 the economic it leaves a residual life which can from now on be read in the
87:35 which can from now on be read in the operational terms of calculation and
87:37 operational terms of calculation and value
87:38 value life returned to death the very
87:40 life returned to death the very operation of the symbolic
87:42 operation of the symbolic archaic societies do not make a sharp
87:45 archaic societies do not make a sharp distinction between life and death
87:47 distinction between life and death death is an aspect of life and life is
87:50 death is an aspect of life and life is only possible in symbolic exchange with
87:52 only possible in symbolic exchange with death
87:53 death rituals of initiation and sacrifice are
87:56 rituals of initiation and sacrifice are symbolic acts which regulate numerous
87:58 symbolic acts which regulate numerous transitions from life to death
88:00 transitions from life to death initiation is a second birth following
88:03 initiation is a second birth following upon death that is the end of a phase of
88:06 upon death that is the end of a phase of life
88:07 life the relationship between life and death
88:10 the relationship between life and death is characterized by reciprocity
88:12 is characterized by reciprocity festivals as expenditure imply a
88:15 festivals as expenditure imply a symbolic exchange with death symbolic
88:17 symbolic exchange with death symbolic death which has not undergone the
88:19 death which has not undergone the imaginary disjunction of life and death
88:21 imaginary disjunction of life and death which is at the origin of the reality of
88:24 which is at the origin of the reality of death is exchanged in a social ritual of
88:26 death is exchanged in a social ritual of feasting
88:27 feasting the age of production is accordingly a
88:30 the age of production is accordingly a time without Festival
88:31 time without Festival it is dominated by an irreversibility
88:34 it is dominated by an irreversibility that of endless growth
88:36 that of endless growth today there are hardly any personalities
88:39 today there are hardly any personalities with lives characterized by sovereignty
88:41 with lives characterized by sovereignty by a passion for play
88:43 by a passion for play the
88:45 the film director Werner Schroeder was one
88:47 film director Werner Schroeder was one such character
88:48 such character his last Film LA nutachien stages strong
88:52 his last Film LA nutachien stages strong play sovereignty pure expenditure
88:56 play sovereignty pure expenditure when asked in an interview about the
88:58 when asked in an interview about the utopian forms constructed in his film
89:00 utopian forms constructed in his film and where they could be found Schroeder
89:02 and where they could be found Schroeder replied
89:03 replied in death
89:05 in death in the freedom to choose death
89:07 in the freedom to choose death the beauty of the film lies in the fact
89:09 the beauty of the film lies in the fact that I realize this with Grandeur rather
89:12 that I realize this with Grandeur rather than serving it up flimsily as crumbled
89:14 than serving it up flimsily as crumbled cake like many of my compatriots do
89:17 cake like many of my compatriots do these days
89:18 these days this psychological rummaging around in
89:20 this psychological rummaging around in the nitty-gritty and then perhaps
89:23 the nitty-gritty and then perhaps grandma has an orgasm one more time
89:26 grandma has an orgasm one more time no that is a different world
89:29 no that is a different world my whole life is a Utopia because I
89:32 my whole life is a Utopia because I constantly live in Hope
89:34 constantly live in Hope I think positively that is also why I
89:37 I think positively that is also why I have survived my illness so far
89:38 have survived my illness so far surprisingly
89:40 surprisingly I was shooting in Porto for nine weeks
89:42 I was shooting in Porto for nine weeks with enormous energy every night from
89:46 with enormous energy every night from six in the evening until six in the
89:48 six in the evening until six in the morning
89:49 morning an enormous physical effort
89:51 an enormous physical effort I fatalistically expose myself to
89:53 I fatalistically expose myself to situations but I am not soft not with
89:57 situations but I am not soft not with myself and not with others
89:59 myself and not with others that is why this can be successful that
90:02 that is why this can be successful that one can conquer the fear of death
90:04 one can conquer the fear of death that fear is not part of my world
90:07 that fear is not part of my world I can't even remember when it left me
90:10 I can't even remember when it left me in his film Schroeder develops a Utopia
90:13 in his film Schroeder develops a Utopia in which death represents an intensity
90:15 in which death represents an intensity an intensive form of life
90:17 an intensive form of life it is pure expenditure an expression of
90:20 it is pure expenditure an expression of sovereignty
90:21 sovereignty Michelle Foucault was deeply impressed
90:24 Michelle Foucault was deeply impressed by Werner Schroeder's films and this led
90:26 by Werner Schroeder's films and this led to a conversation between the two on the
90:28 to a conversation between the two on the topics of eroticism and passion death
90:31 topics of eroticism and passion death and suicide
90:32 and suicide Schroeder describes the freedom unto
90:34 Schroeder describes the freedom unto death as an anarchist feeling I have no
90:37 death as an anarchist feeling I have no fear of death
90:38 fear of death it's perhaps
90:40 it's perhaps arrogant to say it but it's the truth
90:43 arrogant to say it but it's the truth to look death in the face is an
90:44 to look death in the face is an anarchist feeling dangerous to
90:46 anarchist feeling dangerous to established Society
90:48 established Society sovereignty the freedom unto death is
90:51 sovereignty the freedom unto death is threatening to a society that is
90:53 threatening to a society that is organized around work and production
90:55 organized around work and production that tries to increase human capital by
90:58 that tries to increase human capital by biopolitical means
91:00 biopolitical means that Utopia is anarchist insofar as it
91:02 that Utopia is anarchist insofar as it represents a radical break with a form
91:04 represents a radical break with a form of life that declares Pure Life
91:06 of life that declares Pure Life continued existence sacred
91:09 continued existence sacred suicide is the most radical rejection
91:11 suicide is the most radical rejection imaginable of the Society of production
91:14 imaginable of the Society of production it challenges the system of production
91:17 it challenges the system of production it represents the symbolic exchange with
91:20 it represents the symbolic exchange with death which undoes the separation of
91:22 death which undoes the separation of death from Life brought about by
91:23 death from Life brought about by capitalist production
91:25 capitalist production in the conversation Foucault remarks
91:28 in the conversation Foucault remarks one of the things that has preoccupied
91:30 one of the things that has preoccupied me for some time is the realization how
91:33 me for some time is the realization how difficult it is to kill oneself
91:35 difficult it is to kill oneself moreover suicide is considered in the
91:38 moreover suicide is considered in the most negative way possible by Society
91:41 most negative way possible by Society not only are we told that it's not good
91:43 not only are we told that it's not good to kill ourselves but also that if
91:45 to kill ourselves but also that if someone commits suicide it's because
91:46 someone commits suicide it's because things were going badly
91:49 things were going badly Schroeder has in mind the idea of a
91:51 Schroeder has in mind the idea of a sovereign suicide fright hot associated
91:53 sovereign suicide fright hot associated with extreme pleasure with intensity
91:56 with extreme pleasure with intensity I don't understand how somebody very
91:58 I don't understand how somebody very depressed would have the strength to
92:00 depressed would have the strength to commit suicide
92:01 commit suicide I could kill myself only in a state of
92:03 I could kill myself only in a state of grace or extreme pleasure but above all
92:06 grace or extreme pleasure but above all not in a state of depression
92:08 not in a state of depression that extreme pleasure is an intensity an
92:11 that extreme pleasure is an intensity an intensity of life
92:13 intensity of life someone who is depressed does not
92:15 someone who is depressed does not possess a strength necessary for a
92:17 possess a strength necessary for a sovereign suicide
92:18 sovereign suicide his suicide suicide would not express an
92:21 his suicide suicide would not express an affirmation of life
92:23 affirmation of life rather he is driven to it because
92:26 rather he is driven to it because life has become empty meaningless and
92:29 life has become empty meaningless and unbearable because he is tired and
92:31 unbearable because he is tired and exhausted because he can no longer
92:33 exhausted because he can no longer produce can no longer produce himself
92:37 produce can no longer produce himself he commits suicide because of a
92:39 he commits suicide because of a rejection of life
92:40 rejection of life it is not a voluntary death frythod but
92:43 it is not a voluntary death frythod but a forced death a death out of exhaustion
92:46 a forced death a death out of exhaustion such a death is Possible only under
92:49 such a death is Possible only under neo-liberal relations of production
92:51 neo-liberal relations of production in his conversation with Schroeder
92:53 in his conversation with Schroeder Foucault even ascribes to Suicide the
92:56 Foucault even ascribes to Suicide the status of an act of cultural resistance
92:59 status of an act of cultural resistance I am a partisan of a true cultural
93:01 I am a partisan of a true cultural combat for reinstructing people that
93:03 combat for reinstructing people that there is no conduct more beautiful that
93:05 there is no conduct more beautiful that merits more reflection with as much
93:07 merits more reflection with as much attention than suicide
93:09 attention than suicide one should work on one suicide all one's
93:12 one should work on one suicide all one's life
93:13 life Foucault takes suicide to be an act of
93:15 Foucault takes suicide to be an act of freedom
93:16 freedom it is a sign of sovereignty to risk
93:18 it is a sign of sovereignty to risk one's life that is to turn life into a
93:22 one's life that is to turn life into a game
93:23 game following Foucault we may Define the art
93:25 following Foucault we may Define the art of Life as a practice of suicide of
93:28 of Life as a practice of suicide of giving oneself death of psychologizing
93:31 giving oneself death of psychologizing oneself a playing The Art of Living is
93:34 oneself a playing The Art of Living is to eliminate psychology to create with
93:37 to eliminate psychology to create with oneself and others individualities
93:39 oneself and others individualities beings relations unamiable qualities
93:43 beings relations unamiable qualities if one fails to do that in one's life it
93:46 if one fails to do that in one's life it isn't worth living
93:47 isn't worth living the art of Life opposes the terror of
93:50 the art of Life opposes the terror of psychology
93:51 psychology we are today held captive by our
93:53 we are today held captive by our psychology
93:54 psychology the narcissistic Retreat into the ego
93:57 the narcissistic Retreat into the ego into psychology destroys the spaces of
94:00 into psychology destroys the spaces of play the fantasy of play
94:03 play the fantasy of play the art of life means escaping oneself
94:05 the art of life means escaping oneself in the search for as yet unnamed forms
94:07 in the search for as yet unnamed forms of life and play
94:09 of life and play today to live means merely to produce
94:12 today to live means merely to produce everything moves from the sphere of play
94:14 everything moves from the sphere of play to that of production
94:16 to that of production we are all workers and no longer players
94:19 we are all workers and no longer players play itself is watered down it becomes a
94:22 play itself is watered down it becomes a Leisure Time activity
94:24 Leisure Time activity only weak play is tolerated and it forms
94:27 only weak play is tolerated and it forms a functional element
94:29 a functional element within production
94:31 within production the sacred seriousness of play has
94:33 the sacred seriousness of play has entirely given way to the profane
94:35 entirely given way to the profane seriousness of work and production
94:37 seriousness of work and production life subordinated to the dictates of
94:39 life subordinated to the dictates of Health optimization and performance
94:42 Health optimization and performance comes to resemble mere survival
94:44 comes to resemble mere survival it lacks Splendor sovereignty intensity
94:48 it lacks Splendor sovereignty intensity the Roman satiris juvenile expressed
94:51 the Roman satiris juvenile expressed this well when he spoke of losing the
94:52 this well when he spoke of losing the reasons to live for the sake of staying
94:54 reasons to live for the sake of staying alive protr vitam vivendi purdier causes
94:58 alive protr vitam vivendi purdier causes the end of History
95:00 the end of History in modernity the significance of work
95:02 in modernity the significance of work increases markedly while play is
95:04 increases markedly while play is regarded with ever more suspicion
95:06 regarded with ever more suspicion this is also reflected in philosophy
95:09 this is also reflected in philosophy hegel's dialectic of Master and slave
95:12 hegel's dialectic of Master and slave begins with a duel
95:13 begins with a duel the one who is determined to win will be
95:15 the one who is determined to win will be the master
95:17 the master he wants to shine
95:19 he wants to shine he lives for the honor and Glory of
95:21 he lives for the honor and Glory of Victory and for that he is prepared to
95:23 Victory and for that he is prepared to risk death
95:24 risk death he puts his life at stake
95:26 he puts his life at stake as a player he does not shy away from
95:29 as a player he does not shy away from the highest stake
95:30 the highest stake the other one by contrast avoids battle
95:34 the other one by contrast avoids battle out of fear of death
95:36 out of fear of death he wants not to win but to survive
95:38 he wants not to win but to survive he prefers survival to the glory of
95:40 he prefers survival to the glory of victory of sovereignty
95:43 victory of sovereignty thus he does not risk death
95:46 thus he does not risk death he subordinates himself to the master
95:48 he subordinates himself to the master and works for him as a slave
95:50 and works for him as a slave he decides in favor of work of survival
95:53 he decides in favor of work of survival and against the play of life and death
95:56 and against the play of life and death the master is a free man because he is
95:58 the master is a free man because he is prepared to stake his own life
96:00 prepared to stake his own life he is a strong player while the other is
96:03 he is a strong player while the other is a worker a Slave
96:05 a worker a Slave Hegel does not side with the master but
96:07 Hegel does not side with the master but with the slave
96:09 with the slave he does so because he is a philosopher
96:11 he does so because he is a philosopher of modernity
96:13 of modernity work for him has Primacy
96:16 work for him has Primacy thinking itself is work
96:18 thinking itself is work Spirit works
96:20 Spirit works work forms the spirit
96:22 work forms the spirit hegel's dialectic of Master and slave
96:25 hegel's dialectic of Master and slave looks at human existence exclusively
96:27 looks at human existence exclusively from the perspective of work
96:29 from the perspective of work Hegel has no access to the freedom of
96:31 Hegel has no access to the freedom of the player who despises work and leaves
96:33 the player who despises work and leaves it to the slave
96:35 it to the slave following Hegel Marx also holds on to
96:38 following Hegel Marx also holds on to the Primacy of work
96:39 the Primacy of work history begins with work the first
96:42 history begins with work the first historical Act of these individuals by
96:44 historical Act of these individuals by which they differ from the animals is
96:46 which they differ from the animals is not that they think but that they begin
96:47 not that they think but that they begin to produce the means by which they live
96:50 to produce the means by which they live humans have a history because they work
96:53 humans have a history because they work Marx declares work to be the fundamental
96:55 Marx declares work to be the fundamental concept of hegel's phenomenology of
96:57 concept of hegel's phenomenology of spirit
96:58 spirit the importance of hegel's phenomenology
97:01 the importance of hegel's phenomenology and its final result the dialectic of
97:03 and its final result the dialectic of negativity as the moving and producing
97:05 negativity as the moving and producing principle lies in the fact that Hegel
97:08 principle lies in the fact that Hegel grasps the nature of Labor and conceives
97:11 grasps the nature of Labor and conceives objective Man true because real man as
97:15 objective Man true because real man as the result of his own labor
97:16 the result of his own labor Hegel adopts the standpoint of modern
97:19 Hegel adopts the standpoint of modern political economy
97:20 political economy he sees labor as the essence the
97:23 he sees labor as the essence the self-confirming essence of man
97:26 self-confirming essence of man given the Primacy of work in Marx it is
97:29 given the Primacy of work in Marx it is noteworthy that his son-in-law Paul
97:31 noteworthy that his son-in-law Paul LaFarge wrote a tract entitled the right
97:34 LaFarge wrote a tract entitled the right to be lazy
97:35 to be lazy lafarg Begins by invoking the free man
97:37 lafarg Begins by invoking the free man of ancient Greece
97:39 of ancient Greece the Greeks in their era of greatness had
97:41 the Greeks in their era of greatness had only contempt for work their slaves
97:44 only contempt for work their slaves alone were permitted to labor the free
97:46 alone were permitted to labor the free man knew only exercises for the body and
97:48 man knew only exercises for the body and mind
97:49 mind the philosophers of antiquity taught
97:51 the philosophers of antiquity taught contempt for work that degradation of
97:54 contempt for work that degradation of the free man the poet sang of idleness
97:56 the free man the poet sang of idleness that gift from the gods o Melody Deus
97:59 that gift from the gods o Melody Deus nobus hekosha Fake It O melabias
98:02 nobus hekosha Fake It O melabias a God has granted us this idleness DS
98:06 a God has granted us this idleness DS LaFarge demands that the Rights of Man
98:08 LaFarge demands that the Rights of Man concocted by the metaphysical lawyers of
98:10 concocted by the metaphysical lawyers of the Bourgeois Revolution be replaced
98:12 the Bourgeois Revolution be replaced with the rights of laziness
98:14 with the rights of laziness the realm of laziness entirely free of
98:17 the realm of laziness entirely free of the seriousness of work devotes itself
98:20 the seriousness of work devotes itself to beautiful play
98:21 to beautiful play lafarg's pamphlet ends with the
98:23 lafarg's pamphlet ends with the exclamation o laziness have pity on our
98:26 exclamation o laziness have pity on our long misery
98:28 long misery o laziness mother of the Arts and Noble
98:30 o laziness mother of the Arts and Noble virtues be thou the bomb of human
98:32 virtues be thou the bomb of human anguish
98:34 anguish kojib in his interpretation of the
98:37 kojib in his interpretation of the dialectic of Master and slave also
98:39 dialectic of Master and slave also elevates work to the status of the motor
98:41 elevates work to the status of the motor of History this Creative Education of
98:44 of History this Creative Education of Man by work bildung creates history I.E
98:48 Man by work bildung creates history I.E human time
98:49 human time work is time
98:51 work is time work forms the spirit and moves history
98:53 work forms the spirit and moves history forwards
98:55 forwards it is the only agent of a history
98:57 it is the only agent of a history understood in terms of progress
98:59 understood in terms of progress thus the worker becomes the sole subject
99:02 thus the worker becomes the sole subject of History
99:03 of History the end of work means the end of History
99:06 the end of work means the end of History according to kojeev's initial idea of
99:09 according to kojeev's initial idea of the post-historical the American way of
99:11 the post-historical the American way of life anticipates a Eternal present
99:13 life anticipates a Eternal present future of all of humanity
99:16 future of all of humanity the post-historical is characterized by
99:18 the post-historical is characterized by man's return to animal ID
99:20 man's return to animal ID in point of fact the end of human time
99:23 in point of fact the end of human time or history that is the definitive
99:26 or history that is the definitive annihilation of man properly so-called
99:28 annihilation of man properly so-called or of the free and historical individual
99:30 or of the free and historical individual means quite simply the cessation of
99:32 means quite simply the cessation of action in the full sense of
99:34 action in the full sense of the term
99:36 the term practically this means The Disappearance
99:39 practically this means The Disappearance of wars and bloody revolutions
99:42 of wars and bloody revolutions and also The Disappearance of philosophy
99:44 and also The Disappearance of philosophy for since man himself no longer changes
99:47 for since man himself no longer changes essentially there is no longer any
99:49 essentially there is no longer any reason to change the true principles
99:52 reason to change the true principles which are at the basis of his
99:53 which are at the basis of his understanding of the world and of
99:55 understanding of the world and of himself
99:56 himself but all the rest can be preserved
99:58 but all the rest can be preserved indefinitely art Love play
100:02 indefinitely art Love play etc
100:03 etc etc in short everything that makes man
100:06 etc in short everything that makes man happy
100:07 happy after traveling to Japan Koji formed an
100:10 after traveling to Japan Koji formed an altogether different picture of the end
100:12 altogether different picture of the end of History one located in a Japan that
100:15 of History one located in a Japan that is Thoroughly ritualized and strictly
100:17 is Thoroughly ritualized and strictly opposed to the American way of life
100:19 opposed to the American way of life here humans lead not an animalistic life
100:22 here humans lead not an animalistic life but a ritual one
100:24 but a ritual one to kojeev Japan now appears as the
100:27 to kojeev Japan now appears as the coming realm of ritual instead of
100:29 coming realm of ritual instead of risking their lives in battle they I.E
100:31 risking their lives in battle they I.E the Japanese have suspended it in the
100:33 the Japanese have suspended it in the ceremonial everyone was in a position to
100:36 ceremonial everyone was in a position to live according to totally formalized
100:38 live according to totally formalized values that is values completely empty
100:41 values that is values completely empty of all human content in the historical
100:43 of all human content in the historical sense
100:45 sense post-historical Society is characterized
100:47 post-historical Society is characterized by a ruthless esthetization an aesthetic
100:50 by a ruthless esthetization an aesthetic formalization of life
100:53 formalization of life it is inspired Nietzsche would say not
100:56 it is inspired Nietzsche would say not by a will to truth but by a will to
100:58 by a will to truth but by a will to semblance to play
101:00 semblance to play it plays on surfaces and succumbs to the
101:02 it plays on surfaces and succumbs to the seduction of semblance shine
101:04 seduction of semblance shine where historical man spoke of true and
101:06 where historical man spoke of true and false Nietzsche sees only levels of
101:09 false Nietzsche sees only levels of appearance stuff enter Sky Market and as
101:12 appearance stuff enter Sky Market and as it were lighter and darker Shades and
101:14 it were lighter and darker Shades and tones of appearance different veilers
101:17 tones of appearance different veilers Japan foreshadows that coming ritual
101:19 Japan foreshadows that coming ritual Society a society which can do without
101:22 Society a society which can do without truth without Transcendence a thoroughly
101:25 truth without Transcendence a thoroughly aestheticized society in which beautiful
101:27 aestheticized society in which beautiful semblenster Shone shine will have taken
101:29 semblenster Shone shine will have taken the place of religion
101:31 the place of religion the Empire of signs
101:33 the Empire of signs because of the compulsion of work and
101:35 because of the compulsion of work and production we are losing the capacity to
101:38 production we are losing the capacity to play
101:39 play we only rarely make playful use of
101:41 we only rarely make playful use of language we only put it to work
101:44 language we only put it to work it is obliged to communicate information
101:46 it is obliged to communicate information or produce meaning
101:48 or produce meaning as a result we have no access to forms
101:51 as a result we have no access to forms of language that shine all by themselves
101:54 of language that shine all by themselves language as a medium of information has
101:56 language as a medium of information has no splendor
101:58 no splendor it does not seduce
102:00 it does not seduce poems are structures with strict forms
102:02 poems are structures with strict forms that shine all by themselves
102:05 that shine all by themselves very often they do not communicate a
102:07 very often they do not communicate a message
102:08 message they are characterized by an excess of
102:11 they are characterized by an excess of the signifier they are luxurious
102:14 the signifier they are luxurious we enjoy in particular their perfection
102:16 we enjoy in particular their perfection of form
102:17 of form in poetry language plays
102:20 in poetry language plays for this reason we hardly read poems
102:23 for this reason we hardly read poems anymore
102:24 anymore poems are magic ceremonies of language
102:28 poems are magic ceremonies of language the poetic principle returns pleasure to
102:30 the poetic principle returns pleasure to language through a radical break with
102:32 language through a radical break with the economy of the production of meaning
102:34 the economy of the production of meaning the poetic does not produce
102:37 the poetic does not produce this is why T hippoenic is
102:39 this is why T hippoenic is the Insurrection of language against its
102:42 the Insurrection of language against its own laws against the laws that serve the
102:44 own laws against the laws that serve the purpose of producing meaning
102:46 purpose of producing meaning in poems we enjoy language itself
102:49 in poems we enjoy language itself the working language of information by
102:52 the working language of information by contrast cannot be enjoyed
102:55 contrast cannot be enjoyed the principle of work is opposed to the
102:57 the principle of work is opposed to the principle of pleasure
102:58 principle of pleasure can't calls with denwits an intellectual
103:01 can't calls with denwits an intellectual luxury
103:02 luxury in the case of wit language succumbs to
103:05 in the case of wit language succumbs to play
103:06 play thus wit is blooming just as nature
103:09 thus wit is blooming just as nature seems to be carrying on more of a game
103:11 seems to be carrying on more of a game with its flowers but a business with
103:12 with its flowers but a business with fruits
103:14 fruits a whitishism der wits is not an
103:16 a whitishism der wits is not an utterance that may be reduced to an
103:17 utterance that may be reduced to an unambiguous meaning
103:19 unambiguous meaning it is a luxury that is it luxates
103:22 it is a luxury that is it luxates deviates from the business of meaning
103:25 deviates from the business of meaning production
103:26 production it is a linguistic form in which meaning
103:28 it is a linguistic form in which meaning the signified is not all that important
103:32 the signified is not all that important while language's intelligence consists
103:34 while language's intelligence consists of the production of meaning in the case
103:37 of the production of meaning in the case of witticisms language plays dumb so to
103:39 of witticisms language plays dumb so to speak
103:40 speak wit presents language with an
103:42 wit presents language with an opportunity to play dumber than it
103:44 opportunity to play dumber than it actually is to evade its own dialectic
103:47 actually is to evade its own dialectic and chains of meanings in order to throw
103:49 and chains of meanings in order to throw itself into a process of delirious
103:51 itself into a process of delirious contiguity
103:52 contiguity wit demonstrates that language has an
103:55 wit demonstrates that language has an orientation toward non-meaning provided
103:57 orientation toward non-meaning provided it is Unchained by its own play
103:59 it is Unchained by its own play in the case of witticisms the effect
104:02 in the case of witticisms the effect emanates more from the signifier than
104:04 emanates more from the signifier than the signified
104:05 the signified thus they are difficult to paraphrase
104:09 thus they are difficult to paraphrase Delirious contiguity is the poetic
104:11 Delirious contiguity is the poetic principle of wit
104:12 principle of wit the signifiers licentiously enter into
104:15 the signifiers licentiously enter into neighborly relations without giving any
104:17 neighborly relations without giving any consideration to the signified
104:19 consideration to the signified if the sign the signifier is completely
104:23 if the sign the signifier is completely absorbed by meaning by the signified
104:25 absorbed by meaning by the signified then language loses all its magic and
104:28 then language loses all its magic and splendor
104:29 splendor it becomes purely informational it
104:32 it becomes purely informational it Works instead of plays
104:35 Works instead of plays eloquence and linguistic Elegance also
104:37 eloquence and linguistic Elegance also derive from the luxury of the signifier
104:40 derive from the luxury of the signifier only through the overabundance the
104:42 only through the overabundance the excess of the signifier does language
104:44 excess of the signifier does language appear magical poetic and seductive
104:48 appear magical poetic and seductive this over-abundant order of the
104:49 this over-abundant order of the signifier is that of magic and poetry
104:53 signifier is that of magic and poetry the long work of joining signifier and
104:55 the long work of joining signifier and signified the work of Reason somehow
104:58 signified the work of Reason somehow breaks and absorbs this fatal profusion
105:01 breaks and absorbs this fatal profusion the magical seduction of the word must
105:03 the magical seduction of the word must be reduced annulled
105:06 be reduced annulled and it will be so the day when all
105:07 and it will be so the day when all signifiers receive their signifieds when
105:10 signifiers receive their signifieds when all has become meaning and reality
105:13 all has become meaning and reality what is mysterious is not the signified
105:15 what is mysterious is not the signified but the signifier without the signified
105:18 but the signifier without the signified magic spells do not convey any meaning
105:21 magic spells do not convey any meaning they are empty signs so to speak
105:24 they are empty signs so to speak that is why they appear magical like
105:27 that is why they appear magical like doors that lead nowhere
105:29 doors that lead nowhere ritual signs cannot be assigned a
105:31 ritual signs cannot be assigned a determinate meaning either
105:33 determinate meaning either thus they appear enigmatic
105:36 thus they appear enigmatic as language becomes increasingly
105:37 as language becomes increasingly functional and informational the
105:40 functional and informational the overabundance the excess of the
105:42 overabundance the excess of the signifier diminishes
105:44 signifier diminishes language is disenchanted
105:47 language is disenchanted pure information is nothing magical
105:50 pure information is nothing magical it does not seduce
105:52 it does not seduce language develops its magnificence its
105:54 language develops its magnificence its seductive power only thanks to the
105:57 seductive power only thanks to the overabundance of the signifier
105:59 overabundance of the signifier the culture of information has lost the
106:01 the culture of information has lost the magic that comes from the empty
106:03 magic that comes from the empty signifier
106:04 signifier we now live in a culture of the
106:06 we now live in a culture of the signified which dismisses the signifier
106:09 signified which dismisses the signifier form as something external
106:12 form as something external our culture is hostile to pleasure and
106:14 our culture is hostile to pleasure and form
106:15 form ritual is also characterized by an
106:18 ritual is also characterized by an overabundance of the signifier
106:20 overabundance of the signifier thus Roland barths idealizes Japan a
106:24 thus Roland barths idealizes Japan a thoroughly ritualized country as an
106:26 thoroughly ritualized country as an Empire of signs a
106:28 Empire of signs a ceremonial Empire of signifiers
106:31 ceremonial Empire of signifiers the Haiku poetic form for instance is
106:35 the Haiku poetic form for instance is determined by the overabundance of the
106:37 determined by the overabundance of the signifier
106:38 signifier haikus pay little attention to the
106:40 haikus pay little attention to the signified
106:41 signified they do not communicate anything
106:44 they do not communicate anything they are a pure play with language with
106:46 they are a pure play with language with signifiers that produces no meaning
106:50 signifiers that produces no meaning haikus are linguistic ceremonies
106:53 haikus are linguistic ceremonies in the Haiku the limitation of language
106:55 in the Haiku the limitation of language is the object of a concern which is
106:57 is the object of a concern which is inconceivable to us for it is not a
107:00 inconceivable to us for it is not a question of being concise I.E shortening
107:03 question of being concise I.E shortening the signifier without diminishing the
107:05 the signifier without diminishing the density of the signified but on the
107:07 density of the signified but on the contrary of acting on the very root of
107:09 contrary of acting on the very root of meaning so that this meaning will not
107:11 meaning so that this meaning will not melt run internalize become implicit
107:15 melt run internalize become implicit disconnect devicate
107:18 disconnect devicate the Haiku is not a rich thought reduced
107:20 the Haiku is not a rich thought reduced to a brief form but a brief event which
107:22 to a brief form but a brief event which immediately Finds Its proper form
107:25 immediately Finds Its proper form a haiku is subject to strict rules of
107:27 a haiku is subject to strict rules of play and thus it cannot really be
107:29 play and thus it cannot really be translated into another language
107:32 translated into another language forms which are proper to the Japanese
107:34 forms which are proper to the Japanese language resist any kind of translation
107:37 language resist any kind of translation old Panda frog jumps into the sound of
107:39 old Panda frog jumps into the sound of water
107:40 water the intense formalism and aestheticism
107:43 the intense formalism and aestheticism that characterizes rituals in general
107:45 that characterizes rituals in general also dominates everyday ritual practices
107:47 also dominates everyday ritual practices in Japan
107:49 in Japan take packaging for instance
107:52 take packaging for instance the Japanese put any trivial thing into
107:54 the Japanese put any trivial thing into a magnificent envelope
107:56 a magnificent envelope according to barths the idea behind a
107:59 according to barths the idea behind a Japanese parcel is that the triviality
108:01 Japanese parcel is that the triviality of the thing be disproportionate to the
108:03 of the thing be disproportionate to the luxury
108:04 luxury of the envelope
108:06 of the envelope in semiotic terms the signifier envelope
108:09 in semiotic terms the signifier envelope is more important than what it signifies
108:12 is more important than what it signifies namely the signified the content
108:16 namely the signified the content the Magnificent signifier delays the
108:18 the Magnificent signifier delays the revelation of the possibly insignificant
108:20 revelation of the possibly insignificant signify to a later time
108:22 signify to a later time it shines for itself independently of
108:25 it shines for itself independently of the truth the thing it contains what the
108:28 the truth the thing it contains what the Japanese carry with a formican energy
108:31 Japanese carry with a formican energy are actually empty signs
108:34 are actually empty signs the Liturgy of emptiness dispels the
108:36 the Liturgy of emptiness dispels the capitalist economy of the commodity
108:38 capitalist economy of the commodity the Japanese parcel does not reveal
108:41 the Japanese parcel does not reveal anything
108:42 anything it distracts us from the thing and in
108:44 it distracts us from the thing and in the first instance presents the
108:46 the first instance presents the Magnificent envelope
108:48 Magnificent envelope thus the Japanese parcel is opposed to
108:51 thus the Japanese parcel is opposed to the commodity for which the packaging is
108:54 the commodity for which the packaging is something purely external something that
108:56 something purely external something that only exists in order to be quickly
108:58 only exists in order to be quickly removed again
108:59 removed again in a similar way the kimono veils the
109:02 in a similar way the kimono veils the body with an overabundance of signifiers
109:04 body with an overabundance of signifiers a play of color and form
109:07 a play of color and form the body as a bearer of signifiers is
109:09 the body as a bearer of signifiers is opposed to the pornographic body which
109:12 opposed to the pornographic body which is unveiled and hence obscene
109:14 is unveiled and hence obscene the pornographic body free of signifiers
109:17 the pornographic body free of signifiers indicates only the naked signified the
109:21 indicates only the naked signified the Naked Truth namely the sexual organ
109:23 Naked Truth namely the sexual organ daska schlecht
109:25 daska schlecht a Japanese tea ceremony subjects us to a
109:27 a Japanese tea ceremony subjects us to a minutely detailed process of ritualized
109:30 minutely detailed process of ritualized gesture
109:31 gesture here there is no space for psychology
109:34 here there is no space for psychology participants are truly Regal rectus
109:37 participants are truly Regal rectus psychologized
109:38 psychologized the proper movements of the hands and
109:40 the proper movements of the hands and body have a Graphic Clarity and there is
109:43 body have a Graphic Clarity and there is no uncertainty about them deriving from
109:45 no uncertainty about them deriving from the influence of the mind or soul
109:47 the influence of the mind or soul the actors immerse themselves in ritual
109:50 the actors immerse themselves in ritual gestures and these gestures create an
109:52 gestures and these gestures create an absence a forgetfulness of self
109:55 absence a forgetfulness of self in a tea ceremony there is no
109:58 in a tea ceremony there is no communication
109:59 communication nothing is communicated
110:01 nothing is communicated there is ritual silence schwagen
110:04 there is ritual silence schwagen ritual gesture takes the place of
110:06 ritual gesture takes the place of communication
110:07 communication the soul Falls silent
110:10 the soul Falls silent in the Stillness participants Exchange
110:13 in the Stillness participants Exchange gestures which generate an intense being
110:15 gestures which generate an intense being with
110:16 with the soothing effect of a tea ceremony
110:18 the soothing effect of a tea ceremony results from the fact that its ritual
110:20 results from the fact that its ritual silence is so strongly opposed to
110:22 silence is so strongly opposed to today's communicative noise today's
110:24 today's communicative noise today's communication without community
110:27 communication without community the ceremony brings forth a community
110:29 the ceremony brings forth a community without communication
110:31 without communication for barths the Japanese eye is not a
110:34 for barths the Japanese eye is not a place filled with soul
110:36 place filled with soul it is empty
110:37 it is empty barths is suspicious of the western
110:39 barths is suspicious of the western mythology of the soul the Western eye is
110:42 mythology of the soul the Western eye is subject to a whole mythology of the Soul
110:44 subject to a whole mythology of the Soul Central and secret whose fire sheltered
110:48 Central and secret whose fire sheltered in the orbital cavity radiates toward a
110:51 in the orbital cavity radiates toward a fleshy sensuous passionate exterior
110:54 fleshy sensuous passionate exterior the Japanese eye is flat without depth
110:58 the Japanese eye is flat without depth the pupils are not dramatized by the
111:00 the pupils are not dramatized by the Deep cavity of the eye
111:02 Deep cavity of the eye Hegel who does subscribe to the Western
111:04 Hegel who does subscribe to the Western mythology of the Soul says that the
111:07 mythology of the Soul says that the bones of the eye socket should be
111:08 bones of the eye socket should be emphasized such that the strength and
111:10 emphasized such that the strength and Shadow in the orbits gives us of itself
111:12 Shadow in the orbits gives us of itself a feeling of depth and indies-tracked
111:14 a feeling of depth and indies-tracked inner life
111:15 inner life the depth of the soul is emphasized by
111:18 the depth of the soul is emphasized by the sharply cut outline of the orbits
111:20 the sharply cut outline of the orbits thus the eye should not protrude or as
111:24 thus the eye should not protrude or as it were project itself into the external
111:26 it were project itself into the external world
111:27 world what might Hegel have said about those
111:29 what might Hegel have said about those flat eyes of the Far East that appear
111:31 flat eyes of the Far East that appear more like a fleeting stroke of the brush
111:33 more like a fleeting stroke of the brush on the face rather than being deeply set
111:36 on the face rather than being deeply set back in the orbital bones
111:38 back in the orbital bones the Empire of signs also dispenses with
111:40 the Empire of signs also dispenses with the moral signified
111:42 the moral signified it is dominated not by law but by Rules
111:45 it is dominated not by law but by Rules by signifiers without the signified
111:48 by signifiers without the signified ritual Society is a society of rules
111:51 ritual Society is a society of rules it is based not on virtues or conscience
111:54 it is based not on virtues or conscience but on a passion for rules
111:56 but on a passion for rules unlike the moral law rules are not
111:59 unlike the moral law rules are not internalized
112:00 internalized they are simply obeyed morality
112:03 they are simply obeyed morality presupposes a soul and a person who
112:05 presupposes a soul and a person who works on its perfection
112:07 works on its perfection the more a person advances on the path
112:09 the more a person advances on the path of morality the more self-respect
112:12 of morality the more self-respect she is due
112:14 she is due such narcissistic inwardness is wholly
112:16 such narcissistic inwardness is wholly absent from the ethics of politeness
112:19 absent from the ethics of politeness rules rest on agreement
112:21 rules rest on agreement they are formed through imminent
112:23 they are formed through imminent sequences of signs and therefore do not
112:25 sequences of signs and therefore do not possess deep truth or Transcendence
112:28 possess deep truth or Transcendence rules do not have a metaphysical or
112:30 rules do not have a metaphysical or theological Foundation
112:32 theological Foundation the law by contrast presupposes a
112:36 the law by contrast presupposes a Transcendent Authority such as God that
112:39 Transcendent Authority such as God that compels and prohibits
112:41 compels and prohibits the pleasure derived from obeying a rule
112:43 the pleasure derived from obeying a rule differs from the pleasure one takes in
112:45 differs from the pleasure one takes in obeying or violating a law
112:47 obeying or violating a law the former is owed to a passion for play
112:49 the former is owed to a passion for play and for rules
112:50 and for rules in order to understand the intensity of
112:53 in order to understand the intensity of ritual forms one must rid oneself of the
112:56 ritual forms one must rid oneself of the idea that all happiness derives from
112:58 idea that all happiness derives from nature and all pleasure from the
113:00 nature and all pleasure from the satisfaction of a desire
113:02 satisfaction of a desire on the contrary games the sphere of play
113:05 on the contrary games the sphere of play reveal a passion for rules a getting a
113:08 reveal a passion for rules a getting a sporn of rules and a force that comes
113:11 sporn of rules and a force that comes from ceremony and not desire
113:14 from ceremony and not desire capitalism is based on the economy of
113:16 capitalism is based on the economy of Desire
113:17 Desire thus it is incompatible with the ritual
113:20 thus it is incompatible with the ritual Society
113:21 Society the intensity of the ritual form arises
113:24 the intensity of the ritual form arises out of a passion for rules which creates
113:26 out of a passion for rules which creates an altogether different form of pleasure
113:29 an altogether different form of pleasure politeness is pure form
113:31 politeness is pure form nothing is intended by it
113:33 nothing is intended by it it is empty
113:35 it is empty as a ritual form it is devoid of any
113:38 as a ritual form it is devoid of any moral content
113:39 moral content it is a sign a signifier that differs
113:43 it is a sign a signifier that differs radically from politeness of the heart
113:45 radically from politeness of the heart which suggests a moral signified
113:48 which suggests a moral signified today we place the moral law above signs
113:51 today we place the moral law above signs the play of conventional forms is deemed
113:53 the play of conventional forms is deemed hypocritical and immoral we oppose it
113:56 hypocritical and immoral we oppose it with the politeness of the heart or even
113:57 with the politeness of the heart or even the radical impoliteness of Desire
114:00 the radical impoliteness of Desire it's true that ETI
114:02 it's true that ETI KET and politeness and ceremony in
114:05 KET and politeness and ceremony in general are no longer what they once
114:07 general are no longer what they once were
114:08 were as a form of ritual politeness is
114:11 as a form of ritual politeness is without heart and without desire without
114:13 without heart and without desire without wish
114:14 wish it is more art than morality
114:16 it is more art than morality it exhausts itself in the pure exchange
114:19 it exhausts itself in the pure exchange of ritual gestures
114:21 of ritual gestures within the topology of Japanese
114:22 within the topology of Japanese politeness as a ritual form there is no
114:25 politeness as a ritual form there is no inside no heart that would render the
114:28 inside no heart that would render the politeness of merely external etiquette
114:31 politeness of merely external etiquette it cannot be described using the
114:33 it cannot be described using the opposition of inside and outside
114:35 opposition of inside and outside it does not dwell in an outside that as
114:38 it does not dwell in an outside that as pure semblance could be juxtaposed with
114:41 pure semblance could be juxtaposed with the inside
114:42 the inside rather one is fully form fully outside
114:46 rather one is fully form fully outside in order to give a present I bow down
114:49 in order to give a present I bow down virtually to the level of the floor and
114:51 virtually to the level of the floor and to answer me my partner does the same
114:54 to answer me my partner does the same one and the same low line that of the
114:57 one and the same low line that of the ground joins The Giver the recipient and
115:00 ground joins The Giver the recipient and the stake of the protocol a box which
115:02 the stake of the protocol a box which may well contain nothing or virtually
115:05 may well contain nothing or virtually nothing
115:06 nothing a graphic form
115:08 a graphic form is thereby given to the act of Exchange
115:10 is thereby given to the act of Exchange in which by this form is erased any
115:13 in which by this form is erased any greediness the gift remains suspended
115:16 greediness the gift remains suspended between two disappearances
115:18 between two disappearances the present as a signifier without
115:20 the present as a signifier without signified is pure mediation a pure gift
115:25 signified is pure mediation a pure gift the gift is alone it is touched neither
115:27 the gift is alone it is touched neither by generosity nor by gratitude the soul
115:30 by generosity nor by gratitude the soul does not contaminate it
115:32 does not contaminate it in the Empire of signs the soul
115:34 in the Empire of signs the soul psychology is erased
115:37 psychology is erased there is no soul to infect the holy
115:40 there is no soul to infect the holy seriousness of ritual play
115:42 seriousness of ritual play the place of psychology is taken by a
115:44 the place of psychology is taken by a passion for rules a passion of form
115:47 passion for rules a passion of form this Empire of signs is opposed to
115:50 this Empire of signs is opposed to today's Empire of souls who expose
115:52 today's Empire of souls who expose themselves and constantly produce
115:53 themselves and constantly produce themselves
115:55 themselves the ceremonial Empire of signs makes it
115:57 the ceremonial Empire of signs makes it possible to conceive of another form of
115:59 possible to conceive of another form of life another society which would be free
116:02 life another society which would be free of narcissism because in it the ego
116:05 of narcissism because in it the ego dosage would immerse itself in the
116:07 dosage would immerse itself in the ritual play of signs
116:09 ritual play of signs the passion for rules to internalizes
116:11 the passion for rules to internalizes the self
116:13 the self contemporary Society is characterized by
116:15 contemporary Society is characterized by constant and relentless moralizing
116:18 constant and relentless moralizing but at the same time Society is becoming
116:21 but at the same time Society is becoming more and more brutal
116:22 more and more brutal forms of politeness are disappearing
116:25 forms of politeness are disappearing disregarded by The Cult of authenticity
116:28 disregarded by The Cult of authenticity beautiful forms of conduct are becoming
116:30 beautiful forms of conduct are becoming ever rarer
116:31 ever rarer in this respect 2. We are Becoming
116:34 in this respect 2. We are Becoming hostile towards form
116:36 hostile towards form apparently the ascendancy of morality is
116:39 apparently the ascendancy of morality is compatible with the barbarization of
116:41 compatible with the barbarization of society
116:42 society morality is formless
116:45 morality is formless moral inwardness dispenses with form
116:48 moral inwardness dispenses with form one might even say the more moralizing a
116:50 one might even say the more moralizing a society the more impolite it is
116:53 society the more impolite it is against this formless morality we must
116:56 against this formless morality we must defend an ethics of beautiful forms
116:59 defend an ethics of beautiful forms from dueling to drone Wars
117:01 from dueling to drone Wars in his treat is homo ludens huizinga
117:04 in his treat is homo ludens huizinga emphasizes the playful character of war
117:06 emphasizes the playful character of war in archaic cultures
117:08 in archaic cultures the strict rules to which war was
117:10 the strict rules to which war was subject in these societies made War
117:12 subject in these societies made War Aiken to play
117:14 Aiken to play huizinga does not deny that there was
117:16 huizinga does not deny that there was also extreme violence and brutal murder
117:18 also extreme violence and brutal murder in the ancient world but he positions
117:21 in the ancient world but he positions war in the sacral sphere of play
117:23 war in the sacral sphere of play a solemn compact in which the rules were
117:25 a solemn compact in which the rules were laid down was deposited beforehand in
117:27 laid down was deposited beforehand in the temple of Artemis
117:29 the temple of Artemis the time and place for the encounter
117:31 the time and place for the encounter were therein appointed
117:33 were therein appointed all missiles were forbidden Spears
117:35 all missiles were forbidden Spears arrows slang Stones Only The Sword and
117:39 arrows slang Stones Only The Sword and the Lance were allowed
117:40 the Lance were allowed the prohibition of certain weapons and
117:43 the prohibition of certain weapons and the agreement on the time and place of
117:44 the agreement on the time and place of battle underline the play-like character
117:46 battle underline the play-like character of war in the ancient world
117:48 of war in the ancient world the Battleground is
117:51 the Battleground is marked out with wooden pegs or Hazel
117:53 marked out with wooden pegs or Hazel switches
117:54 switches there is a level Battlefield to ensure
117:56 there is a level Battlefield to ensure an even contest between the belligerents
117:59 an even contest between the belligerents huizinga remarks that the ritualization
118:01 huizinga remarks that the ritualization of War certainly raised the tone that is
118:04 of War certainly raised the tone that is improved ethical standards
118:07 improved ethical standards the exchanging of civilities With the
118:09 the exchanging of civilities With the Enemy that is characteristic of ritual
118:11 Enemy that is characteristic of ritual combat presupposes the explicit
118:13 combat presupposes the explicit acknowledgment of the other party as an
118:15 acknowledgment of the other party as an equal opponent
118:16 equal opponent the belligerents honor one another in
118:19 the belligerents honor one another in all sorts of ways exchanging weapons as
118:21 all sorts of ways exchanging weapons as presence for instance
118:24 presence for instance rituals generally have a strong
118:25 rituals generally have a strong formative power
118:27 formative power as ritual combat harnesses Violence by
118:30 as ritual combat harnesses Violence by imposing a form strict rules of play on
118:33 imposing a form strict rules of play on its use
118:34 its use violence gives way to the passion of
118:37 violence gives way to the passion of play
118:37 play dueling is also a form of ritual combat
118:40 dueling is also a form of ritual combat deriving from the ancient practice of
118:43 deriving from the ancient practice of trial by combat
118:45 trial by combat there is a sacral Dimension inherent in
118:47 there is a sacral Dimension inherent in the duel
118:48 the duel the outcome resembles a Divine judgment
118:50 the outcome resembles a Divine judgment dike Greek right antic Greek fate
118:55 dike Greek right antic Greek fate accident Divine Providence blend into
118:58 accident Divine Providence blend into each other
119:00 each other as a form of trial by combat The Duel of
119:03 as a form of trial by combat The Duel of early modern times was also subject to
119:05 early modern times was also subject to specific legal rules
119:07 specific legal rules before the duel there were first
119:09 before the duel there were first proceedings at a so-called court of
119:11 proceedings at a so-called court of honor which did not differ significantly
119:13 honor which did not differ significantly from civil court proceedings
119:16 from civil court proceedings as a form of ritual combat The Duel was
119:19 as a form of ritual combat The Duel was subject to strict rules of play
119:21 subject to strict rules of play symmetry between the dualists was
119:23 symmetry between the dualists was meticulously insured
119:25 meticulously insured The Duel took the form of ritual play
119:27 The Duel took the form of ritual play the spot where the duel is fought Bears
119:30 the spot where the duel is fought Bears all the marks of a playground the
119:32 all the marks of a playground the weapons have to be exactly alike as in
119:34 weapons have to be exactly alike as in certain games there is a signal for the
119:36 certain games there is a signal for the start and the finish and the number of
119:38 start and the finish and the number of shots is prescribed
119:40 shots is prescribed anyone who refused to take part in a
119:43 anyone who refused to take part in a duel when challenged was considered to
119:44 duel when challenged was considered to have to see anuered himself
119:46 have to see anuered himself and was demoted from his rank
119:49 and was demoted from his rank in such ritual combat what is at stake
119:51 in such ritual combat what is at stake is not the destruction of the opponent
119:53 is not the destruction of the opponent but honor itself
119:55 but honor itself the Duelist proved their honor their
119:57 the Duelist proved their honor their manly Honor by facing the fight and
120:00 manly Honor by facing the fight and risking their lives
120:01 risking their lives regardless of the outcome a duel
120:04 regardless of the outcome a duel restored the Duelist honor
120:06 restored the Duelist honor after it Society adjudged them Men of
120:09 after it Society adjudged them Men of Honor according to the Cheval Rick code
120:11 Honor according to the Cheval Rick code which had a decisive influence on the
120:14 which had a decisive influence on the development of the notion of military
120:15 development of the notion of military honor in Europe it is not honorable to
120:18 honor in Europe it is not honorable to attack an enemy without putting yourself
120:20 attack an enemy without putting yourself at risk
120:21 at risk it is only honorable to attack the enemy
120:23 it is only honorable to attack the enemy on the battlefield
120:25 on the battlefield it is to see aneurable by contrast to
120:28 it is to see aneurable by contrast to kill the enemy in an underhanded Way by
120:31 kill the enemy in an underhanded Way by poisoning for instance
120:33 poisoning for instance Symmetry and reciprocity must be insured
120:37 Symmetry and reciprocity must be insured of particular importance when it comes
120:39 of particular importance when it comes to the fairness of War as ritual combat
120:41 to the fairness of War as ritual combat is the symmetry of means of battle
120:44 is the symmetry of means of battle if one's enemy only possesses a sword
120:46 if one's enemy only possesses a sword then one cannot use a crossbow
120:49 then one cannot use a crossbow throughout the history of warfare there
120:51 throughout the history of warfare there were repeated attempts at limiting the
120:53 were repeated attempts at limiting the use of lethal weapons
120:55 use of lethal weapons as Carl Schmidt would put it these
120:57 as Carl Schmidt would put it these attempts served the purpose of hedging
120:59 attempts served the purpose of hedging War
121:00 War in his treat is on war klausovitz
121:02 in his treat is on war klausovitz defines War as ritual combat I shall not
121:05 defines War as ritual combat I shall not begin by expounding a pedantic literary
121:08 begin by expounding a pedantic literary definition of War but go straight to the
121:11 definition of War but go straight to the heart of the matter to the duel
121:13 heart of the matter to the duel war is nothing but a duel on a larger
121:15 war is nothing but a duel on a larger scale
121:16 scale war is an orderly rule-guided duel
121:20 war is an orderly rule-guided duel according to klausovitz's famous
121:21 according to klausovitz's famous formulation it is the continuation of
121:24 formulation it is the continuation of political intercourse carried on with
121:27 political intercourse carried on with other means
121:28 other means the emphasis here is not as is generally
121:31 the emphasis here is not as is generally assumed on other means that is on
121:34 assumed on other means that is on violence but on the political
121:37 violence but on the political as war is a way of pursuing political
121:39 as war is a way of pursuing political ends it is possible to return to a
121:41 ends it is possible to return to a politics without violence after War has
121:43 politics without violence after War has ended
121:44 ended the rules of the game to which all
121:46 the rules of the game to which all belligerents commit
121:48 belligerents commit themselves ensure that after the war is
121:51 themselves ensure that after the war is over there is space left for politics
121:54 over there is space left for politics by contrast killing without rules pure
121:58 by contrast killing without rules pure violence destroys the political space
122:01 violence destroys the political space War as large-scale dueling differs
122:03 War as large-scale dueling differs fundamentally from the kind of military
122:05 fundamentally from the kind of military action we see today which is
122:07 action we see today which is increasingly degenerating into ruthless
122:09 increasingly degenerating into ruthless killing
122:10 killing modern Wars lack the character of play
122:13 modern Wars lack the character of play here 2. the basic formula applies the
122:17 here 2. the basic formula applies the compulsion of production destroys play
122:20 compulsion of production destroys play modern Wars are battles of production
122:22 modern Wars are battles of production they are therefore not led by Sovereign
122:25 they are therefore not led by Sovereign players but by soldiers who are lobbying
122:27 players but by soldiers who are lobbying slaves therefore the impotence of modern
122:29 slaves therefore the impotence of modern Wars of which I spoke the pathological
122:32 Wars of which I spoke the pathological excess of riches that cannot be
122:34 excess of riches that cannot be endlessly accumulated is expended by
122:36 endlessly accumulated is expended by slaves who are afraid of death and
122:38 slaves who are afraid of death and cannot play except in a wretched way
122:41 cannot play except in a wretched way Walter Benjamin also derives the logic
122:43 Walter Benjamin also derives the logic of modern war from the destructive logic
122:45 of modern war from the destructive logic of production
122:47 of production if the natural use of productive forces
122:49 if the natural use of productive forces is impeded by the property system then
122:52 is impeded by the property system then the increase in technological means in
122:54 the increase in technological means in speed in sources of energy will press
122:57 speed in sources of energy will press toward an unnatural use
122:59 toward an unnatural use this is found in war
123:01 this is found in war the most horrifying features of
123:03 the most horrifying features of imperialist War are determined by the
123:05 imperialist War are determined by the discrepancy between the enormous means
123:07 discrepancy between the enormous means of production and their inadequate use
123:08 of production and their inadequate use in the process of production in other
123:11 in the process of production in other words by unemployment and the lack of
123:13 words by unemployment and the lack of markets
123:14 markets Marshall mcluhan's thesis the medium is
123:17 Marshall mcluhan's thesis the medium is the message also applies to weapons as
123:20 the message also applies to weapons as media
123:21 media a medium is not merely the bearer of a
123:23 a medium is not merely the bearer of a message rather the message is produced
123:26 message rather the message is produced by the medium itself
123:28 by the medium itself a medium is not a neutral container
123:30 a medium is not a neutral container carrying different contents
123:32 carrying different contents rather
123:33 rather a new medium creates a specific content
123:36 a new medium creates a specific content for instance a new perception
123:39 for instance a new perception the deployment of a radically different
123:40 the deployment of a radically different medium of Destruction is therefore not
123:43 medium of Destruction is therefore not simply a technological issue rather it
123:46 simply a technological issue rather it changes the character of War itself
123:48 changes the character of War itself Schmidt ruminates on the deployment of
123:51 Schmidt ruminates on the deployment of fighter planes for instance which seemed
123:53 fighter planes for instance which seemed to make war as a duel impossible
123:56 to make war as a duel impossible the head-to-head confrontation between
123:58 the head-to-head confrontation between warring parties reflects the fact that
124:00 warring parties reflects the fact that they are illegally even morally of equal
124:03 they are illegally even morally of equal standing
124:04 standing the opponent is explicitly recognized as
124:07 the opponent is explicitly recognized as an enemy Isis hostess
124:09 an enemy Isis hostess but the use of fighter planes does not
124:12 but the use of fighter planes does not permit any face-to-face confrontation
124:15 permit any face-to-face confrontation superiority in the topological sense
124:17 superiority in the topological sense that is in the sense of being above the
124:20 that is in the sense of being above the enemy generates a different mental
124:22 enemy generates a different mental attitude towards the enemy
124:24 attitude towards the enemy the asymmetry in the means of
124:26 the asymmetry in the means of Destruction at each party's disposal
124:27 Destruction at each party's disposal leads the superior one to adopt an
124:29 leads the superior one to adopt an altogether different estimation of the
124:31 altogether different estimation of the enemy
124:32 enemy the enemy is degraded into the criminal
124:35 the enemy is degraded into the criminal the superior Force considers its
124:37 the superior Force considers its superiority in Weaponry to be proof of
124:39 superiority in Weaponry to be proof of its eyes to kausa and declares the enemy
124:41 its eyes to kausa and declares the enemy to be a criminal because it is no longer
124:44 to be a criminal because it is no longer possible to realize the concept of
124:46 possible to realize the concept of iostos hostess
124:47 iostos hostess hence the medium is the message
124:50 hence the medium is the message technological superiority turns into
124:53 technological superiority turns into moral superiority
124:55 moral superiority technology and ethics condition each
124:57 technology and ethics condition each other
124:58 other an enemy in a war is not a criminal who
125:00 an enemy in a war is not a criminal who must be destroyed at any cost
125:03 must be destroyed at any cost rather he is an equal opponent a
125:06 rather he is an equal opponent a competing player
125:07 competing player such an enemy is afforded equal rights
125:10 such an enemy is afforded equal rights with drone Warfare we reach the Pinnacle
125:13 with drone Warfare we reach the Pinnacle of asymmetry
125:14 of asymmetry the degradation and transformation of
125:17 the degradation and transformation of the opponent into a criminal is the
125:18 the opponent into a criminal is the precondition of targeted killing which
125:21 precondition of targeted killing which resembles a kind of policing
125:23 resembles a kind of policing drone Warfare completely dispenses with
125:25 drone Warfare completely dispenses with the reciprocity the reciprocal
125:28 the reciprocity the reciprocal relationship that constitutes War as
125:31 relationship that constitutes War as ritual combat
125:33 ritual combat the attacker is wholly invisible
125:35 the attacker is wholly invisible a screen is not an opponent
125:38 a screen is not an opponent killing with the click of a mouse is a
125:40 killing with the click of a mouse is a haunting of criminals that is more
125:41 haunting of criminals that is more brutal than the haunting of game
125:43 brutal than the haunting of game a true hunt is not mindless killing it
125:46 a true hunt is not mindless killing it is subject to strict rules
125:48 is subject to strict rules rituals are performed before during and
125:51 rituals are performed before during and after a Chase
125:53 after a Chase between Hunter and Quarry there is a
125:55 between Hunter and Quarry there is a kind of reciprocity a symmetry
125:58 kind of reciprocity a symmetry the animal must be killed face to face
126:01 the animal must be killed face to face before the killing it must be addressed
126:04 before the killing it must be addressed an animal must never be killed while
126:06 an animal must never be killed while asleep
126:07 asleep it is asked to wake up
126:09 it is asked to wake up it must also only be wounded in
126:11 it must also only be wounded in particular places
126:13 particular places it is prohibited for instance to injure
126:16 it is prohibited for instance to injure the animal's eyes and it thus retains
126:18 the animal's eyes and it thus retains its gaze until the end
126:20 its gaze until the end even in the case of hunting then there
126:23 even in the case of hunting then there is a reciprocal relationship
126:25 is a reciprocal relationship the other after all is the Gaze
126:29 the other after all is the Gaze the total asymmetry of drone Warfare
126:31 the total asymmetry of drone Warfare renders the concept of War obsolete
126:34 renders the concept of War obsolete with regard to air War Schmidt speaks of
126:37 with regard to air War Schmidt speaks of a violent measures Wong's maznam to war
126:39 a violent measures Wong's maznam to war on both sides belongs a certain chance a
126:42 on both sides belongs a certain chance a minimum a possibility for victory
126:45 minimum a possibility for victory once that ceases to be the case the
126:47 once that ceases to be the case the opponent becomes nothing more than an
126:49 opponent becomes nothing more than an object of violent measures
126:51 object of violent measures War as ritual combat is anything but the
126:54 War as ritual combat is anything but the mere enforcement of such violent
126:56 mere enforcement of such violent measures against the opponent
126:58 measures against the opponent it is a game characterized by
127:00 it is a game characterized by reciprocity
127:01 reciprocity drone Warfare as the enforcement of
127:04 drone Warfare as the enforcement of violent measures against the opponent as
127:06 violent measures against the opponent as the haunting of criminals lacks any
127:09 the haunting of criminals lacks any playful character
127:10 playful character here death is produced mechanically
127:13 here death is produced mechanically drone Pilots work shifts
127:16 drone Pilots work shifts for them killing is mainly work
127:19 for them killing is mainly work after they have performed their Duty
127:21 after they have performed their Duty they are ceremoniously handed a
127:23 they are ceremoniously handed a scorecard that confirms how many people
127:25 scorecard that confirms how many people they have killed
127:26 they have killed as in the case of any other work what
127:29 as in the case of any other work what counts above all else is performance
127:31 counts above all else is performance even when it Con
127:33 even when it Con es the killing of other humans
127:35 es the killing of other humans algorithms facilitate the mechanical
127:38 algorithms facilitate the mechanical production of death
127:39 production of death there is something pornographic
127:41 there is something pornographic something obscene about killing as a
127:44 something obscene about killing as a data-driven operation
127:46 data-driven operation the opponent is dissolved into Data as a
127:49 the opponent is dissolved into Data as a former director of the U.S National
127:51 former director of the U.S National Security Agency put it we kill people
127:54 Security Agency put it we kill people based on metadata
127:56 based on metadata the opponent who is to be destroyed is
127:58 the opponent who is to be destroyed is now no more than a set of data drone
128:01 now no more than a set of data drone Warfare is day-tastic killing
128:03 Warfare is day-tastic killing The Killing takes place without any
128:05 The Killing takes place without any fighting is devoid of any drama any fate
128:09 fighting is devoid of any drama any fate it is carried out mechanically under the
128:12 it is carried out mechanically under the merciless guidance of data streams
128:14 merciless guidance of data streams the goal is statistically transparent
128:16 the goal is statistically transparent killing
128:17 killing today everything is made to fit the form
128:20 today everything is made to fit the form of production
128:21 of production the form of war that produces death is
128:24 the form of war that produces death is diametrically opposed to War as ritual
128:26 diametrically opposed to War as ritual combat
128:27 combat production and ritual are mutually
128:29 production and ritual are mutually exclusive
128:31 exclusive drone Warfare is an image of the society
128:33 drone Warfare is an image of the society in which everything has become a matter
128:35 in which everything has become a matter of work production and performance
128:38 of work production and performance from myth to dataism
128:40 from myth to dataism in the ancient world not only War but
128:42 in the ancient world not only War but also the transfer of knowledge took the
128:44 also the transfer of knowledge took the form of play
128:45 form of play sacral riddle-solving competitions were
128:48 sacral riddle-solving competitions were an essential part of sacrificial Cults
128:50 an essential part of sacrificial Cults as important as the sacrifice itself
128:54 as important as the sacrifice itself they vivified and solidified myth as the
128:56 they vivified and solidified myth as the foundational knowledge of a community
128:58 foundational knowledge of a community huizinga suspects that the very
129:00 huizinga suspects that the very beginnings of philosophy are to be found
129:02 beginnings of philosophy are to be found in ritual games of riddle solving
129:05 in ritual games of riddle solving the earliest philosophers speak in tones
129:07 the earliest philosophers speak in tones of Prophecy and rapture
129:09 of Prophecy and rapture their Sublime self-assurance is that of
129:12 their Sublime self-assurance is that of the sacrificial priest or mystog
129:14 the sacrificial priest or mystog their problems deal with the Fonz E.T
129:17 their problems deal with the Fonz E.T irigo of things with rokai the beginning
129:19 irigo of things with rokai the beginning and Phi Sigma Iota nature
129:23 and Phi Sigma Iota nature it is always the same old cosmoginic
129:25 it is always the same old cosmoginic teasers propounded since time immemorial
129:28 teasers propounded since time immemorial in riddle form and solved in myth
129:30 in riddle form and solved in myth early Greek philosophy displays an
129:33 early Greek philosophy displays an agonistic character
129:34 agonistic character it is all game and competition
129:37 it is all game and competition we can say with certainty that the
129:39 we can say with certainty that the philosopher from the earliest times to
129:41 philosopher from the earliest times to the late sophists and readers always
129:44 the late sophists and readers always appeared as a typical champion
129:46 appeared as a typical champion he challenged his Rivals he attacked
129:49 he challenged his Rivals he attacked them with vehement criticism and
129:50 them with vehement criticism and extolled his own opinions as the only
129:52 extolled his own opinions as the only true ones with all the boyish [ __ ]
129:54 true ones with all the boyish [ __ ] sureness of archaic man
129:56 sureness of archaic man in style and form the earliest samples
129:59 in style and form the earliest samples of philosophy are polemical and
130:00 of philosophy are polemical and agonistic
130:02 agonistic they invariably speak in the first
130:04 they invariably speak in the first person singular
130:05 person singular when Zeno of Elia attacks his
130:07 when Zeno of Elia attacks his adversaries he does it with aporias that
130:10 adversaries he does it with aporias that is he starts ostensibly from their
130:12 is he starts ostensibly from their premises only to arrive at two
130:14 premises only to arrive at two contradictory and mutually exclusive
130:16 contradictory and mutually exclusive conclusions
130:17 conclusions the form points as clearly as anything
130:19 the form points as clearly as anything can to the riddle
130:21 can to the riddle Zeno asks if space is something what can
130:25 Zeno asks if space is something what can it be in
130:26 it be in for heraclitus the dark philosopher
130:29 for heraclitus the dark philosopher nature and life are agrifos and Enigma
130:32 nature and life are agrifos and Enigma and he himself is the riddle solver
130:35 and he himself is the riddle solver the sophist stage in art of argument a
130:37 the sophist stage in art of argument a play of astuteness the point of which is
130:40 play of astuteness the point of which is to snare one's opponent
130:42 to snare one's opponent the term problem from the Greek
130:44 the term problem from the Greek problemata originally meant the question
130:46 problemata originally meant the question presented to the opponent for a solution
130:49 presented to the opponent for a solution solving in this context should be taken
130:53 solving in this context should be taken literally
130:54 literally it means to free oneself from ropes and
130:56 it means to free oneself from ropes and snares
130:57 snares the agonistic character of philosophy
131:00 the agonistic character of philosophy represents the cosmic process understood
131:02 represents the cosmic process understood as the Eternal Strife between primordial
131:04 as the Eternal Strife between primordial oppositions
131:06 oppositions for heraclitus war is father of all and
131:10 for heraclitus war is father of all and according to empidocals affection Greek
131:13 according to empidocals affection Greek philia and strive Greek niacos are the
131:17 philia and strive Greek niacos are the two fundamental principles that
131:19 two fundamental principles that determine the course of the world
131:21 determine the course of the world the platonic dialogue still exhibit
131:23 the platonic dialogue still exhibit elements of play
131:25 elements of play the Symposium is structured like a
131:27 the Symposium is structured like a ritual competition the participants in
131:30 ritual competition the participants in the conversation compete with speeches
131:31 the conversation compete with speeches praising the god arrows
131:34 praising the god arrows Plato speaks of a judge
131:36 Plato speaks of a judge now you've gone too far Socrates agathon
131:40 now you've gone too far Socrates agathon replied
131:41 replied well eat your dinner
131:43 well eat your dinner Dionysus will soon enough be the judge
131:45 Dionysus will soon enough be the judge of our claims to wisdom
131:47 of our claims to wisdom Socrates took his seat after that and
131:50 Socrates took his seat after that and had his meal according to Aristo Demis
131:53 had his meal according to Aristo Demis when dinner was over they poured a
131:55 when dinner was over they poured a libation to the God sang A him and in
131:59 libation to the God sang A him and in short followed the whole ritual
132:01 short followed the whole ritual then they turned their attention to
132:03 then they turned their attention to drinking
132:04 drinking in the gorgias Socrates and calicles
132:07 in the gorgias Socrates and calicles behave more like two duelers than like
132:09 behave more like two duelers than like two engaged in a dialogue it is more
132:12 two engaged in a dialogue it is more confrontation than discussion
132:14 confrontation than discussion it resembles a dramatic form of ritual
132:16 it resembles a dramatic form of ritual combat
132:18 combat indeed between two incompatible
132:20 indeed between two incompatible positions on Power and Justice no
132:22 positions on Power and Justice no mediation is possible it is only a
132:25 mediation is possible it is only a question of winning or losing
132:27 question of winning or losing the agonistic character of the dialogue
132:29 the agonistic character of the dialogue is plain
132:30 is plain and what becomes clear to any reader of
132:33 and what becomes clear to any reader of the text is not that one interlocutor
132:35 the text is not that one interlocutor will convince the other but that there
132:37 will convince the other but that there will be a Victor and a vanquished
132:39 will be a Victor and a vanquished this is after all what explains why
132:41 this is after all what explains why socrates's methods in this dialogue are
132:43 socrates's methods in this dialogue are hardly fairer than those of calicles
132:46 hardly fairer than those of calicles wanting the ends means wanting the means
132:48 wanting the ends means wanting the means and it is a matter of winning especially
132:51 and it is a matter of winning especially of winning in the eyes of young men who
132:53 of winning in the eyes of young men who witnessed the scene
132:54 witnessed the scene Plato's dialogues are theatrical and the
132:57 Plato's dialogues are theatrical and the joys of the theater determine the course
132:59 joys of the theater determine the course of the game
133:01 of the game despite the obvious elements of play in
133:03 despite the obvious elements of play in his dialogues Plato inaugurates the
133:06 his dialogues Plato inaugurates the transition from myth to truth
133:08 transition from myth to truth In The Name Of Truth he distances
133:10 In The Name Of Truth he distances himself from the play to which the
133:12 himself from the play to which the sophists are devoted
133:14 sophists are devoted Plato's Socrates accuses them of lacking
133:16 Plato's Socrates accuses them of lacking seriousness
133:18 seriousness these things are the frivolous part of
133:20 these things are the frivolous part of study which is why I also tell you that
133:22 study which is why I also tell you that the men are jesting and I call these
133:25 the men are jesting and I call these things frivolity because even if a man
133:27 things frivolity because even if a man were to learn many or even all such
133:28 were to learn many or even all such things he would be none the wiser as to
133:31 things he would be none the wiser as to how matters stand but would only be able
133:33 how matters stand but would only be able to make fun of people tripping them up
133:35 to make fun of people tripping them up and overturning them by means of the
133:37 and overturning them by means of the distinctions in words just like the
133:39 distinctions in words just like the people who pull the chair out from under
133:41 people who pull the chair out from under a man who is going to sit down and then
133:43 a man who is going to sit down and then laugh gleefully when they
133:45 laugh gleefully when they see him sprawling on his back
133:48 see him sprawling on his back the sophists are seen as mere traveling
133:50 the sophists are seen as mere traveling showmen who are occupied solely with the
133:52 showmen who are occupied solely with the playful
133:53 playful but play has now to give way to the work
133:55 but play has now to give way to the work of uncovering the truth
133:57 of uncovering the truth yuizinga is probably to be credited with
134:00 yuizinga is probably to be credited with having taught us about the playful
134:01 having taught us about the playful character Of Human Action in archaic
134:03 character Of Human Action in archaic cultures
134:05 cultures but he turns play into something
134:06 but he turns play into something absolute and he therefore misses the
134:09 absolute and he therefore misses the decisive Paradigm Shift within knowledge
134:11 decisive Paradigm Shift within knowledge transfer in the history of the occident
134:13 transfer in the history of the occident namely the transition from myth to truth
134:16 namely the transition from myth to truth which coincides with the transition from
134:18 which coincides with the transition from Play to work
134:19 Play to work along the path towards work thinking
134:22 along the path towards work thinking gradually distances itself from its
134:24 gradually distances itself from its origin in play
134:26 origin in play the mistrust of play intensifies in the
134:28 the mistrust of play intensifies in the age of the Enlightenment
134:30 age of the Enlightenment can subordinates play to work
134:32 can subordinates play to work his Aesthetics for instance is
134:35 his Aesthetics for instance is characterized by the Primacy
134:38 characterized by the Primacy of work
134:39 of work in the face of beauty the cognitive
134:41 in the face of beauty the cognitive faculties namely imagination and
134:44 faculties namely imagination and understanding are in play mode
134:47 understanding are in play mode the subject likes what is beautiful the
134:49 the subject likes what is beautiful the beautiful creates a feeling of pleasure
134:51 beautiful creates a feeling of pleasure by triggering a harmonious interplay of
134:53 by triggering a harmonious interplay of the cognitive faculties
134:55 the cognitive faculties the beautiful does not by itself produce
134:57 the beautiful does not by itself produce knowledge but it entertains the
134:59 knowledge but it entertains the cognitive mechanisms and by doing so
135:02 cognitive mechanisms and by doing so promotes the production of knowledge
135:05 promotes the production of knowledge Kant is deeply irritated by the idea of
135:07 Kant is deeply irritated by the idea of pure play as an and in itself
135:10 pure play as an and in itself music is to be avoided insofar as it is
135:12 music is to be avoided insofar as it is incapable of performing any thinking
135:14 incapable of performing any thinking business because it merely plays with
135:17 business because it merely plays with Sensations
135:18 Sensations because music merely plays it is
135:21 because music merely plays it is incompatible with conceptual work
135:23 incompatible with conceptual work for Kant the pictorial Arts are to be
135:26 for Kant the pictorial Arts are to be preferred to music because they are
135:28 preferred to music because they are compatible with the business of thinking
135:30 compatible with the business of thinking that is the production of knowledge
135:33 that is the production of knowledge unlike music they set the imagination
135:35 unlike music they set the imagination into a free play that is nevertheless
135:37 into a free play that is nevertheless also suitable for the understanding and
135:40 also suitable for the understanding and at the same time they conduct a business
135:42 at the same time they conduct a business by bringing about a product that serves
135:44 by bringing about a product that serves the concepts of the understanding as a
135:46 the concepts of the understanding as a vehicle
135:48 vehicle In this passage can speaks explicitly of
135:51 In this passage can speaks explicitly of a product and as he often does of a
135:54 a product and as he often does of a business
135:55 business limits must be set to the imagination's
135:57 limits must be set to the imagination's urge to play so that play can serve the
135:59 urge to play so that play can serve the purposes of the understanding namely the
136:02 purposes of the understanding namely the production of knowledge
136:04 production of knowledge play is subordinated to work and
136:06 play is subordinated to work and production
136:07 production the enlightenment assumes the autonomy
136:09 the enlightenment assumes the autonomy of the subject of knowledge
136:11 of the subject of knowledge kant's copernican Revolution introduces
136:13 kant's copernican Revolution introduces this autonomy it is not we who revolve
136:16 this autonomy it is not we who revolve around the things the things must take
136:18 around the things the things must take their bearings from us
136:20 their bearings from us this would be just like the first
136:21 this would be just like the first thoughts of Copernicus who when he did
136:24 thoughts of Copernicus who when he did not make good progress in the Explorer
136:27 not make good progress in the Explorer nation of the celestial motions if he
136:29 nation of the celestial motions if he assumed that the entire Celestial host
136:31 assumed that the entire Celestial host revolves around the Observer try to see
136:34 revolves around the Observer try to see if he might not have greater success if
136:36 if he might not have greater success if he made the Observer revolve and left
136:37 he made the Observer revolve and left the stars at rest
136:39 the stars at rest now in metaphysics we can try in a
136:42 now in metaphysics we can try in a similar way regarding the intuition of
136:43 similar way regarding the intuition of objects
136:45 objects if intuition has to conform to the
136:47 if intuition has to conform to the Constitution of the objects then I do
136:49 Constitution of the objects then I do not see how we can know anything of them
136:51 not see how we can know anything of them a Priory but if the object as an object
136:54 a Priory but if the object as an object of the senses conforms to the
136:57 of the senses conforms to the constitution of our faculty of intuition
136:59 constitution of our faculty of intuition then I can very well represent this
137:01 then I can very well represent this possibility to myself
137:03 possibility to myself knowledge of the world is made possible
137:05 knowledge of the world is made possible by a Priory forms that is forms that are
137:09 by a Priory forms that is forms that are given in advance of any experience and
137:11 given in advance of any experience and are inherent in the subject of knowledge
137:14 are inherent in the subject of knowledge kant's idealism rests on the belief that
137:16 kant's idealism rests on the belief that the human subject is the master of the
137:18 the human subject is the master of the production of knowledge
137:20 production of knowledge kant's universe is centered around a
137:22 kant's universe is centered around a free autonomous subject as the
137:24 free autonomous subject as the institution that provides the forms and
137:26 institution that provides the forms and laws of knowledge
137:28 laws of knowledge today a further paradigm shift is
137:30 today a further paradigm shift is silently taking place
137:32 silently taking place the copernican anthropological turn
137:34 the copernican anthropological turn which made man an autonomous producer of
137:36 which made man an autonomous producer of knowledge is being superseded by the
137:38 knowledge is being superseded by the datastic turn
137:40 datastic turn the human being now has to comply with
137:42 the human being now has to comply with data
137:43 data no longer the producer of knowledge the
137:46 no longer the producer of knowledge the human being seeds its sovereignty to
137:48 human being seeds its sovereignty to data
137:49 data data ISM puts an end to the idealism and
137:51 data ISM puts an end to the idealism and humanism of the Enlightenment
137:53 humanism of the Enlightenment the human being is no longer The
137:55 the human being is no longer The Sovereign subject of knowledge the
137:57 Sovereign subject of knowledge the originator of knowledge
137:59 originator of knowledge knowledge is now produced mechanically
138:02 knowledge is now produced mechanically the data-driven production of knowledge
138:04 the data-driven production of knowledge takes place without the involvement of
138:06 takes place without the involvement of the human subject or consciousness
138:08 the human subject or consciousness enormous volumes of data displace the
138:11 enormous volumes of data displace the human being from its Central
138:13 human being from its Central position as producer of knowledge and
138:16 position as producer of knowledge and the human being itself is reduced to a
138:18 the human being itself is reduced to a data set a variable that can be
138:20 data set a variable that can be calculated and manipulated
138:22 calculated and manipulated the knowledge produced by Big Data
138:24 the knowledge produced by Big Data escapes understanding
138:26 escapes understanding human cognition is not powerful enough
138:29 human cognition is not powerful enough processors are faster than a human being
138:32 processors are faster than a human being precisely because they neither think nor
138:34 precisely because they neither think nor understand they only calculate
138:37 understand they only calculate the proponents of dataism would argue
138:39 the proponents of dataism would argue that humans invented thinking because
138:40 that humans invented thinking because they cannot calculate fast enough and
138:43 they cannot calculate fast enough and that the age of thinking will prove to
138:45 that the age of thinking will prove to be a short historical interlude
138:47 be a short historical interlude transparency the imperative of dataism
138:50 transparency the imperative of dataism is the source of the compulsion to
138:52 is the source of the compulsion to transform everything into data and
138:54 transform everything into data and information that is to make it visible
138:57 information that is to make it visible it is a compulsion of production
139:00 it is a compulsion of production transparency does not declare the human
139:02 transparency does not declare the human being to be free it declares data and
139:05 being to be free it declares data and information free
139:07 information free it is an efficient form of domination in
139:09 it is an efficient form of domination in which total communication and total
139:11 which total communication and total surveillance coincide
139:13 surveillance coincide this form of domination presents itself
139:15 this form of domination presents itself as freedom
139:17 as freedom Big Data produces a knowledge for
139:19 Big Data produces a knowledge for Domination that allows for the
139:20 Domination that allows for the manipulation and direction of the human
139:22 manipulation and direction of the human psyche
139:23 psyche from this perspective data ism's
139:26 from this perspective data ism's imperative of transparency represents
139:28 imperative of transparency represents not a continuation but the end of the
139:30 not a continuation but the end of the Enlightenment
139:31 Enlightenment the compulsion of production eliminates
139:33 the compulsion of production eliminates the space of games and narration
139:35 the space of games and narration algorithmic processes of calculation are
139:38 algorithmic processes of calculation are not narrative but only additive which is
139:41 not narrative but only additive which is why they can always be accelerated
139:43 why they can always be accelerated Thinking by contrast cannot be
139:46 Thinking by contrast cannot be accelerated
139:48 accelerated theories still contain elements of
139:50 theories still contain elements of narrative
139:51 narrative algorithms count but they do not recount
139:54 algorithms count but they do not recount the transition from myth to dataism is
139:57 the transition from myth to dataism is the transition from recounting to Pure
139:59 the transition from recounting to Pure Counting
140:00 Counting dataism turns the production of
140:02 dataism turns the production of knowledge into something pornographic
140:04 knowledge into something pornographic thinking is more erotic than calculating
140:07 thinking is more erotic than calculating it is Eros who gives Wings to thinking I
140:10 it is Eros who gives Wings to thinking I call it arrows the oldest of the Gods
140:13 call it arrows the oldest of the Gods according to parminids
140:15 according to parminids the beat of that God's Wings moves me
140:17 the beat of that God's Wings moves me every time I take a substantial step in
140:19 every time I take a substantial step in my thinking and Venture onto untrodden
140:21 my thinking and Venture onto untrodden paths
140:22 paths without Eros the steps of thinking
140:24 without Eros the steps of thinking degenerate into the steps of a
140:26 degenerate into the steps of a calculation that is the steps of work to
140:29 calculation that is the steps of work to be performed
140:31 be performed calculation is naked pornographic
140:34 calculation is naked pornographic thinking dresses itself in figures
140:37 thinking dresses itself in figures it is often squiggly
140:39 it is often squiggly calculations by contrast follow a linear
140:43 calculations by contrast follow a linear path
140:44 path thinking has the character of play
140:46 thinking has the character of play under the compulsion of work and
140:48 under the compulsion of work and production it becomes alienated from its
140:51 production it becomes alienated from its Essence the kind of thinking that
140:53 Essence the kind of thinking that provided the foundation for work and
140:55 provided the foundation for work and compulsion is bankrupt
140:57 compulsion is bankrupt having in the past assigned to work and
140:59 having in the past assigned to work and to the useful the egregious role with
141:01 to the useful the egregious role with which we are now all too familiar it is
141:03 which we are now all too familiar it is time that free thinking remembered that
141:05 time that free thinking remembered that it is play to the Core
141:07 it is play to the Core along the way from myth to dataism
141:09 along the way from myth to dataism thinking loses the element of play
141:11 thinking loses the element of play altogether
141:12 altogether it comes close to calculation
141:15 it comes close to calculation but the steps in thinking are not the
141:17 but the steps in thinking are not the steps of a calculation which simply
141:19 steps of a calculation which simply repeat the same operation over and over
141:21 repeat the same operation over and over again
141:22 again rather they are moves in a game or
141:25 rather they are moves in a game or dancing steps which create something
141:27 dancing steps which create something totally different introduce an
141:29 totally different introduce an altogether different order among things
141:32 altogether different order among things we are all players gamblers
141:35 we are all players gamblers in other words our most fervent hope is
141:38 in other words our most fervent hope is that rational sequences of events will
141:40 that rational sequences of events will unravel every now and again and be
141:42 unravel every now and again and be replaced if only for a short time by an
141:45 replaced if only for a short time by an unprecedented sequence of a different
141:47 unprecedented sequence of a different order a wonderfully tumultuous course of
141:49 order a wonderfully tumultuous course of events
141:51 events from seduction to porn
141:53 from seduction to porn seduction does not depend on gender
141:55 seduction does not depend on gender difference
141:56 difference in kierkegaards the seducer's diary
141:58 in kierkegaards the seducer's diary gender is altogether absent
142:01 gender is altogether absent the sexual act which is not even
142:04 the sexual act which is not even explicitly mentioned in the book plays a
142:06 explicitly mentioned in the book plays a subordinate role within the drama of
142:08 subordinate role within the drama of Seduction
142:09 Seduction seduction is a game
142:11 seduction is a game it belongs to the order of ritual
142:14 it belongs to the order of ritual sex by contrast is a function
142:18 sex by contrast is a function it is part of the order of the natural
142:21 it is part of the order of the natural seduction is structured like a ritual
142:23 seduction is structured like a ritual duel
142:24 duel everything takes place in an almost
142:26 everything takes place in an almost liturgical realm of Challenge and duel
142:29 liturgical realm of Challenge and duel Kierkegaard Compares seduction to
142:31 Kierkegaard Compares seduction to fencing
142:32 fencing be careful such a glance From Below is
142:35 be careful such a glance From Below is more dangerous than one that is jaredo's
142:37 more dangerous than one that is jaredo's direct
142:38 direct it is like fencing and what weapon is as
142:41 it is like fencing and what weapon is as sharp as penetrating as gleaming in its
142:44 sharp as penetrating as gleaming in its movement and thereby as elusive as the
142:46 movement and thereby as elusive as the eye
142:46 eye you faint a high card as the fencer says
142:49 you faint a high card as the fencer says and then
142:51 and then lunge instantaneously the more swiftly
142:54 lunge instantaneously the more swiftly the lunge can follow upon the faint the
142:56 the lunge can follow upon the faint the better
142:57 better it is an Indescribable moment the
143:00 it is an Indescribable moment the instant of the faint
143:01 instant of the faint the opponent feels as it were the cut he
143:05 the opponent feels as it were the cut he is struck and so he is but in a place
143:08 is struck and so he is but in a place quite different from what he thought
143:10 quite different from what he thought being a duel seduction implies a playful
143:13 being a duel seduction implies a playful use of power
143:15 use of power in this context we should distance
143:17 in this context we should distance ourselves from the common idea that
143:19 ourselves from the common idea that power is suppression something negative
143:21 power is suppression something negative or evil
143:23 or evil power is not just repressive it is also
143:26 power is not just repressive it is also seductive even erotic
143:28 seductive even erotic the play with power is characterized by
143:31 the play with power is characterized by reciprocity
143:32 reciprocity thus Foucault interprets power from the
143:35 thus Foucault interprets power from the perspective of the economy of pleasure
143:37 perspective of the economy of pleasure power is not evil
143:39 power is not evil power is games of strategy
143:42 power is games of strategy we all know that power is not evil
143:45 we all know that power is not evil for example let us take sexual or
143:48 for example let us take sexual or Amorous relationships to wield power
143:50 Amorous relationships to wield power over the other in a sort of open-ended
143:52 over the other in a sort of open-ended strategic game where the situation may
143:54 strategic game where the situation may be reversed is not evil it's a part of
143:56 be reversed is not evil it's a part of love a passion and sexual pleasure
143:59 love a passion and sexual pleasure seduction requires a Scenic playful
144:02 seduction requires a Scenic playful distance that leads me away from my
144:04 distance that leads me away from my personal psychology
144:06 personal psychology the intimacy of Love Falls outside the
144:08 the intimacy of Love Falls outside the sphere of Seduction
144:10 sphere of Seduction it represents the end of play and the
144:12 it represents the end of play and the beginning of psychology and confession
144:15 beginning of psychology and confession it distrusts the playful scenes
144:17 it distrusts the playful scenes eroticism in the form of Seduction is
144:20 eroticism in the form of Seduction is different from the intimacy of love for
144:22 different from the intimacy of love for in intimacy the playful aspect is lost
144:25 in intimacy the playful aspect is lost seduction is based on extimacy on the
144:28 seduction is based on extimacy on the exteriority of the other an exteriority
144:31 exteriority of the other an exteriority that escapes the sphere of the intimate
144:33 that escapes the sphere of the intimate constitutive of Seduction is a fantasy
144:36 constitutive of Seduction is a fantasy of the other
144:37 of the other porn finally marks the end of Seduction
144:41 porn finally marks the end of Seduction here the other is effaced altogether
144:45 here the other is effaced altogether pornographic pleasure is narcissistic
144:48 pornographic pleasure is narcissistic it derives from the immediate
144:50 it derives from the immediate consumption of an object that is offered
144:52 consumption of an object that is offered naked
144:53 naked today even Souls like genitals
144:56 today even Souls like genitals dosagelecht are offered unveiled
144:59 dosagelecht are offered unveiled the loss of any capacity for illusion
145:01 the loss of any capacity for illusion semblance theater play drama that
145:06 semblance theater play drama that signals the Triumph of pornography
145:08 signals the Triumph of pornography porn is a phenomenon of transparency
145:11 porn is a phenomenon of transparency the age of pornography is the age of
145:13 the age of pornography is the age of unambiguousness
145:15 unambiguousness today we no longer have a sense for
145:18 today we no longer have a sense for phenomena such as Secrets or riddles
145:20 phenomena such as Secrets or riddles ambiguities or ambivalences cause us
145:23 ambiguities or ambivalences cause us discomfort
145:24 discomfort because of their ambiguity jokes are
145:27 because of their ambiguity jokes are also frowned upon
145:29 also frowned upon seduction requires the negativity of the
145:31 seduction requires the negativity of the secret
145:32 secret the positivity of the unambiguous only
145:35 the positivity of the unambiguous only allows for sequential processes
145:37 allows for sequential processes even reading is acquiring a pornographic
145:40 even reading is acquiring a pornographic form
145:41 form the pleasure of reading a text resembles
145:43 the pleasure of reading a text resembles that of watching a striptease
145:45 that of watching a striptease it derives from a progressive unveiling
145:47 it derives from a progressive unveiling of Truth as though it were a sexual
145:49 of Truth as though it were a sexual organ or War at al-ska schlecht we
145:52 organ or War at al-ska schlecht we rarely read poems anymore
145:54 rarely read poems anymore unlike popular crime novels they do not
145:57 unlike popular crime novels they do not contain a final truth
145:59 contain a final truth poems play with fuzzy edges
146:02 poems play with fuzzy edges they do not admit a pornographic reading
146:04 they do not admit a pornographic reading they do not possess pornographic
146:06 they do not possess pornographic sharpness
146:07 sharpness they resist the production of meaning
146:10 they resist the production of meaning political correctness also condemns
146:12 political correctness also condemns ambiguity
146:14 ambiguity so-called politically correct practices
146:17 so-called politically correct practices request a form of transparency and lack
146:19 request a form of transparency and lack of ambiguity so as to
146:22 of ambiguity so as to neutralize the traditional rhetorical
146:24 neutralize the traditional rhetorical and emotional Halo of Seduction
146:27 and emotional Halo of Seduction ambiguities are essential to the
146:29 ambiguities are essential to the language of eroticism
146:31 language of eroticism the rigorous linguistic hygiene of
146:33 the rigorous linguistic hygiene of political correctness makes erotic
146:34 political correctness makes erotic seduction impossible
146:36 seduction impossible today the eroticism is stifled by
146:39 today the eroticism is stifled by political correctness as well as by porn
146:42 political correctness as well as by porn the compulsion of production and
146:44 the compulsion of production and performance today
146:45 performance today takes hold of all areas of life
146:47 takes hold of all areas of life including sexuality
146:50 including sexuality to produce originally meant to present
146:52 to produce originally meant to present and make visible
146:53 and make visible in porn the genitals geshlect are
146:56 in porn the genitals geshlect are produced presented made totally visible
147:00 produced presented made totally visible in today's pornography not even
147:02 in today's pornography not even ejaculation is hidden
147:04 ejaculation is hidden it is also produced
147:06 it is also produced the final result of the performance is
147:09 the final result of the performance is not meant to remain concealed
147:11 not meant to remain concealed the more there is of the product the
147:13 the more there is of the product the greater the producer's capacity to
147:15 greater the producer's capacity to perform
147:16 perform he produces himself in front of the eyes
147:18 he produces himself in front of the eyes of his female partner who is the
147:21 of his female partner who is the co-producer of the pornographic process
147:23 co-producer of the pornographic process the sexual act in today's porn film
147:26 the sexual act in today's porn film seems mechanical
147:27 seems mechanical the principle of performance has also
147:30 the principle of performance has also taken hold of sex giving the body the
147:32 taken hold of sex giving the body the function of a sexual machine
147:34 function of a sexual machine sex performance achievement libido and
147:38 sex performance achievement libido and production come to be bound up with one
147:40 production come to be bound up with one another
147:41 another vodriller derives the compulsion to
147:43 vodriller derives the compulsion to ejaculate from the compulsion of
147:45 ejaculate from the compulsion of production
147:46 production we remain perplexed and vaguely
147:48 we remain perplexed and vaguely compassionate when confronted with
147:49 compassionate when confronted with cultures for which the sexual act is not
147:51 cultures for which the sexual act is not a finality in itself for which sexuality
147:54 a finality in itself for which sexuality does not have the Mortal seriousness of
147:56 does not have the Mortal seriousness of an energy to be liberated of an
147:59 an energy to be liberated of an ejaculation to be forced a production at
148:01 ejaculation to be forced a production at any price or hygienic auditing of the
148:04 any price or hygienic auditing of the body
148:05 body cultures that preserve lengthy
148:07 cultures that preserve lengthy procedures of enticement and sensuality
148:09 procedures of enticement and sensuality long series of gifts and counter-gifts
148:12 long series of gifts and counter-gifts with sex being but one service amongst
148:14 with sex being but one service amongst others and the act of love one possible
148:17 others and the act of love one possible and term to a prescribed ritualistic
148:19 and term to a prescribed ritualistic interchange
148:21 interchange today the time-consuming play of
148:23 today the time-consuming play of Seduction is increasingly discarded in
148:25 Seduction is increasingly discarded in favor of the immediate gratification of
148:27 favor of the immediate gratification of Desire
148:28 Desire seduction and production are not
148:30 seduction and production are not compatible ours is a culture of
148:32 compatible ours is a culture of premature ejaculation
148:34 premature ejaculation increasingly all seduction all manner of
148:38 increasingly all seduction all manner of enticement which is always a highly
148:40 enticement which is always a highly ritualized process is a face behind a
148:43 ritualized process is a face behind a naturalized sexual imperative behind the
148:46 naturalized sexual imperative behind the immediate and imperative realization of
148:48 immediate and imperative realization of Desire
148:49 Desire playing is something altogether
148:51 playing is something altogether different from the gratification of
148:52 different from the gratification of Desire
148:53 Desire that libido which represents Capital at
148:56 that libido which represents Capital at the level of the body is hostile to play
148:59 the level of the body is hostile to play Capital not only brings with it the
149:01 Capital not only brings with it the labor power of the energetic body but
149:03 labor power of the energetic body but also the sexual power of the libidinal
149:05 also the sexual power of the libidinal body
149:06 body libido and drive are forms of production
149:09 libido and drive are forms of production they are opposed to the form of
149:11 they are opposed to the form of Seduction
149:12 Seduction porn pervades the neoliberal dispositive
149:14 porn pervades the neoliberal dispositive as its General principle
149:16 as its General principle under the compulsion of production
149:18 under the compulsion of production everything is being presented made
149:21 everything is being presented made visible exposed and exhibited
149:24 visible exposed and exhibited everything is subjected to the
149:25 everything is subjected to the Relentless light of transparency
149:28 Relentless light of transparency communication becomes pornographic when
149:30 communication becomes pornographic when it becomes transparent when it is
149:32 it becomes transparent when it is smoothed out into an accelerated
149:34 smoothed out into an accelerated exchange of information
149:36 exchange of information language becomes pornographic once it no
149:39 language becomes pornographic once it no longer plays once it only conveys
149:41 longer plays once it only conveys information
149:43 information the body becomes pornographic when it
149:45 the body becomes pornographic when it loses all its Scenic aspects when it is
149:48 loses all its Scenic aspects when it is simply required to function
149:50 simply required to function the pornographic body lacks any
149:52 the pornographic body lacks any symbolism
149:53 symbolism the ritualized body by contrast is a
149:57 the ritualized body by contrast is a splendid stage with secrets and deities
149:59 splendid stage with secrets and deities written into it
150:01 written into it sounds 2. become pornographic if they
150:04 sounds 2. become pornographic if they lose their subtlety and elusiveness and
150:07 lose their subtlety and elusiveness and are only there to produce effects and
150:08 are only there to produce effects and emotions
150:10 emotions digital tools for processing audio
150:12 digital tools for processing audio tracks include a setting called in your
150:14 tracks include a setting called in your face which gives sounds an impression of
150:16 face which gives sounds an impression of immediacy
150:17 immediacy the sounds are as it were poured
150:20 the sounds are as it were poured directly into the face a facial
150:23 directly into the face a facial images that affect the eye and the
150:25 images that affect the eye and the genitals dosage lect immediately before
150:28 genitals dosage lect immediately before any hermeneutic process are pornographic
150:31 any hermeneutic process are pornographic what is pornographic is the immediate
150:33 what is pornographic is the immediate contact the copulation of image ni
150:37 contact the copulation of image ni today we live in a post-sexual age
150:40 today we live in a post-sexual age the excessive visibility the
150:42 the excessive visibility the pornographic overproduction of sex puts
150:45 pornographic overproduction of sex puts an end to sex
150:47 an end to sex porn kills off sexuality and eroticism
150:49 porn kills off sexuality and eroticism more effectively than moral repression
150:51 more effectively than moral repression ever could have hoped to
150:53 ever could have hoped to Lars von trier's film nymphomaniac
150:55 Lars von trier's film nymphomaniac Heralds the post-sexual age
150:58 Heralds the post-sexual age as one critic says of the film
151:00 as one critic says of the film the message might as well be forget
151:03 the message might as well be forget about sex
151:04 about sex for at no point does the film show
151:06 for at no point does the film show sexuality in a seductive way
151:09 sexuality in a seductive way it is pornographic because it forces The
151:11 it is pornographic because it forces The Spectator to look closely and for long
151:13 Spectator to look closely and for long stretches of time at what is immediately
151:15 stretches of time at what is immediately presented
151:16 presented but what can be seen there is wrinkled
151:18 but what can be seen there is wrinkled crooked hairy and grayish yellow in
151:22 crooked hairy and grayish yellow in other words roughly as attractive as the
151:24 other words roughly as attractive as the sexual organ of any other mammal
151:27 sexual organ of any other mammal in Latin meat iscaro
151:29 in Latin meat iscaro in the post-sexual age pornography is so
151:33 in the post-sexual age pornography is so intensified as to become choreography
151:35 intensified as to become choreography what destroys sexuality is not the
151:38 what destroys sexuality is not the negativity of prohibition or deprivation
151:40 negativity of prohibition or deprivation but the positivity of overproduction
151:43 but the positivity of overproduction the pathology of today's society is the
151:45 the pathology of today's society is the excess of positivity
151:47 excess of positivity it is a too much not a too little that
151:50 it is a too much not a too little that is making us sick
