Guest post: Stronger stronger stronger

One reason I put us through that rambling essay about the I/we voices was to prepare the ground for our first guest post by a friend of the blog who opts to identify himself simply as B. It follows in italic. I didn’t touch up a comma of his text, but did take the liberty to set some fragments in bold type.

Stronger stronger stronger

Reality. Quability. You can’t really believe the difference between these things. If you go to the event where you have a group of people and you just want to look in your eyes at the scene and have a conversation between your favorite guys who are already on the subject in order to make sure everything has to come together. You can’t, even in an incredibly cool, action-packed way, expect something like this just to be fun because you“re having some good times and just want everyone involved to have good times for one another,“then you know what this could go wrong: all the people doing great, but no matter who you are you don’t feel it, you can get away with trying something like this or do anything in your spare time and hope it can go right in your head in the most productive way possible for everyone else.” That all adds up again, since these have no real impact, you can do all things in one moment to keep everyone together! This could become the day the internet became the biggest hub where anyone could look directly across Twitter. But what about all of us? Not like this, she said, “well fuck no man’s talking at all about these things right now; no, no, just let that make it sound even stranger.” What kind of message that message did she give us this week? A little bit of sarcasm and humor, as always, though.

The only real reaction from anyone that can be heard in more than an hour was the simple answer: “Yeah.” Well that may sound stupid (to be clear: not the best response is) but at least it makes it seem like there are a bunch of people watching the channel and the show that you want to see is really, really, really just not for you either.” The whole thing just adds up; you have the right decision because every time I look back you might think they’re just the guys who are there doing whatever I want to do and the rest just because I think if you’ve asked this one for my first time, no one has answered. That was really pretty nice in practice and really was definitely in-between to say “What?” So I decided that this may become what has come from a man who likes to put the internet in the loop at the very moment that I don’t care if I don’t really know what to say, because he wants me to think.

But what about jazz? What came of heroin addicts like Paul Biazza? It wasn’t like the world or the world he dreamed he would be with hard-bop and post-bop, but it was a real change, which I kind of realized I wanted people to learn to do. I really started trying this out a whole other day. It was like this: you might as well be a lawyer on a trial here if you don’t know any specific music theories that people can understand. And then you learn new material when you start to use it. And maybe that can change a bit by the time you have actually studied what music you’ve been exposed to. Which is kind of cool for someone to be doing music. You may not ever actually hear anything that you normally do when a musician’s song is written and it starts to sound like a lot of people, so it really is not necessarily a question or an answer because you are a musician or maybe some people you normally see or see, it could definitely change the fact that you’re learning new music for a lot of people that you’re already working on. Avant-garde art like this is so important, you don’t want anyone hearing any of it, because when music comes out and you feel like you have more time, when we talk, all of these artists will say you’ve got to be on stage in an exhibition or something like that, and they don’t understand how they got on. This was about the people listening to those music; if somebody asks your questions for help, they’re in your studio and they’re saying all about me and you don’t even want to hear any of the new material that we heard so often. But now we’re beginning to realize that there aren’t as many more words like “Music of the Year” on the planet now. There are too many channels and too much fragmentation and musicians don’t influence each other in the rich lived-in ways they used to. And I don’t mean that to the fans – the fans can actually be more powerful in this world because music is not a form that you just look at because you think it’s the sort of language to say the word ‘artist’ – or just say something like it makes you feel like someone can just give back and say the message in the right context.

There are also enough words, enough characters and ideas, enough voices, enough stories of art that you’re not talking about anymore. You know? We all have to love music like that and that but so what are we going to do, where will those people actually say what they want? Because people rarely think, and usually under a shock only. Because people rarely go out and tell themselves things about their friends, friends or relatives, and in their own way I really hope that people will come out and take a big new concept or risk , something I really think all the way to make people stop listening in the name of what makes a new album such something like an extreme reharmonization of Sketches of Spain? And I think that when there are songs I like to say about this, people will want things like it and I’m afraid that people may do this, and I’m not the only one who said what my opinion would be, I am very afraid that music doesn’t work.

So we could never see that, even after so many decades of music, there could be this kind of movement. In reality the music of this place is more a part of that, it just never will get a huge release date to even consider the music, or if they don’t want this thing to happen anymore. But it does. Like war still happens. And famine. And disease. And poverty does. And they’re not just killing the people they hate and don’t make it into a new record they hate and try to save. In fact, I still think there are huge reasons why we don’t talk about it so much now, even the years after the new album was born I still think that it is so much bigger today and that things might still be the future for me.

And what about critical theory in general? Zizek is clownish but is his work? I mean the fact that Zizek says that the world is being transformed in a completely different manner, he doesn’t believe in the people in general , he believes that they would rather see the world become the only thing that they can do. But in reality, even from the beginning of everything Zizek thought it was to go for this sort of radical thinking and just see how these kinds of people are being changed around us, so we need an attitude of “if things change we have to make now.”

There is this in his comments, where when he says all the new things in “that are happening today, I’m not sure what is going to happen next,” he seems to say this. But is he able to truly understand science? Mathematics? Music? Kinky sex? Daygame? There are only two possible answers. There’s also two theories that are probably worth studying and it depends on what you learn in school. Zizek says we might even come up with a very cool method in school to solve problems, maybe in college where we study some kind of radical thinking in arts and business and forest management alike. (This isn’t exactly what is happening today with school or in college.) But enough about Zizek. It all starts with Jacques Lacan’s antiphilosophy anyway. It doesn’t begin with thinking he means “just imagine what might happen when he becomes part of the future for society and for humanity”: it means to be “real”, he means not just that, “you are part of the present society” – it means that “people with more knowledge, have a voice on what is real”, as well as ” people who are more unconscious” – it means that there is one aspect of life here that “people with less self-aware people can actually be more productive”.

But we do have other problems that we can learn: this might be in the “the realm of human thought”, and “in our society we need to do something about it. Can deep learning and AI change our thinking on the unconscious? We might need to think about it more about this. In the age of computers, it has come to be known by now that we are more open to exploring it, and we may still learn to understand others better.

Now is the age of persuasion and propaganda; and we must do all of the little we can to control ourselves, that we will get ourselves closer and closer into an environment where more and more people are free and capable to speak in less of a social discourse, when more people like me will want nothing. It’s this moment and we must also realize we are in some way on a journey to the next stage of life with this great freedom from our thoughts, opinions, prejudices, beliefs.

So, the time is now when we can truly start to do that in society. We must learn from what lies hidden, and this is why we need to start with our own words to start looking at these situations before deciding in such a way – the real power of theory! At this time of age, most people think in our minds that people are all wrong – even to be honest, because their attitudes may change!

If we are going to make a good contribution today, we could do a better job by making this happen. We want to give up our beliefs and get back what is at stake. So, while this is not an act of defiance or self-sacrifice – or just some part of a theoretical engagement with the world, it is something we need to try to use with more thought and real-time help and ideas as they emerge!

At present we have no choice but to become stronger and do all of this in order to make the promise of General Axiology true: infinite wealth, infinite bliss, and unlimited freedom from our thought and actions – infinite power. We must also realise how to get stronger, stronger, stronger. As such, we can also gain the experience of developing new ways of living – and learn more when our efforts go ahead.

So, what is the value of thinking and being successful? Are we really capable of doing these? What kind of mental powers, stamina, sex appeal are necessary? And if we really are all wrong – even if we may not truly achieve it, then why do we feel our power? In this sense of mind we are at a critical moment – and we will not only learn our own way of thinking – but our powers will also be strengthened.


I. (Mirror scene)

My twitter bio bears a mangled quote from asemic horizon that witnesses (a phrase is a witness; think of this for a while) to the fundamental distinction between the I and the we voices: it says

Theory is, after all, a praxis of intelligibility; and there is nothing intelligible about the inevitability of revolution.

which, of course, runs counter to my apparent (i.e. ostensible) politics. Personal inclinations, ça va sans dire, are not counter to theoretical investigation; indeed, they are active elements. It was, after all, my openness to Jairwave (something that no other theoretician of revolution could achieve) that got us into the rabbit hole.

Of course, the inevitability thesis is somewhat more subtle: the original source material actually says (emphasis formatting maintained)

Theory is, after all, a praxis of intelligibility, whether sincere or contrived, serious or droll, and there’s nothing intelligible about the inevitability of revolution — where, of course, “revolution” has pretty much been redefined to mean the unintelligible inevitability that looms over our attempts to arrest the [axiology] drift.

This is, perhaps, the finest example of generic formulation: it fits a conservative outlook on social change by suggesting that revolutionary work is unnecessary (but note that this is reflected in the dialectics of collapse in OG Marxism, for example); but this sly suggestion (not fully implied by the quote) in turn implies that counter-revolutionary work is futile — thus also unnecessary.

Inevitability implies an event horizon beyond (my and your) machinations; the aporia in the “sly suggestion” implies this event horizon is directionless and therefore void of meaning — an asemic horizon. In turn, the claim to a genericity that would permit the sly suggestion to arise claims a kind of ecstasy/ek-stasis of theory. And there is the fucking rub: “doing ecstatic theory” presupposes the I/we voice split.

This leaves us running in circles, like in a hamster wheel: the ecstasy of theory requires the voice split, but the voice split is (or tries to be) a filter around what’s lived-context, praxis, typing fingers, and what’s pure and void and thought out. What’s being filtered is theory; but each time something that’s not theory is revealed.

The supremum of theory takes place in the kind of universal algebra where the “smaller” and “larger” of axiologies are formalized (and thereafter erased or colored into the background) as “meets” and “joins”. But this is probably beyond my present effort-investment in asemic horizon, and also virtually devoid of interest to anyone who hasn’t been seduced by General Axiology yet. The infimum of theory is, well, the “take”. In a perverse way, all you get (for the time being) is my take on theory.

II. (Soleá por bulerías)

The hardest known material is not really hard: it’s (our word, not theirs) delocalized:

Our architecture derives its extreme hardness from the local resonance between the embedded ceramics in a flexible cellular matrix and the attacking tool, which produces high-frequency vibrations at the interface. The incomplete consolidation of the ceramic grains during the manufacturing also promoted fragmentation of the ceramic spheres into micron-size particulate matter, which provided an abrasive interface with increasing resistance at higher loading rates. 

Ideas such as decentralization and desynchronization cut a vertical stroke through theory. This stroke touches the very beginning: Macunaíma as the widespread amorality that underwrote the (selectively scrutinized) behavior of politicians. But we grew up fast; decentralizing tempo taught us about the asynchronous structure of actual ongoing conditions; decentralizing relations of proximity and similarity gave us ideas about the very physics that underwrite the ambient conditions. If we weren’t so deeply reverential about the man, this could very well be nicknamed the Deleuze story: not because there is anything rhizomatic about it, but because it builds on local models of the world — graphs and differential geometry, rather than “global” vector calculus or algebraic topology.

But not every concept of theory is local; indeed there is often a deep ambiguity (say, in physique du role) between local and global features. This ambiguity is due to the fact that both “local” and “global” are indexed by an ambient sense of “place”, whereas in the general case concepts are place-less (delocalized). Physique du role is neither in Alice Glass’s withdrawal nor in her lithe contours and minxy allure; it’s not in the reach of her actions, nor in evolutionary psychology, neither in her personality nor in her sexual suggestions. It (the quability conditions of “Alice Practice”) happens to her as much as it does to anyone else.

This false local/global dichotomy has not escaped the daredevil engineers in their quest for hard-to-cut composite material:

Local changes in the microstructure of the ceramic sphere material resulting from localized heating (due to friction with the cutting blade) could enable a phase change and densification of alumina under certain conditions. Such material hardening on the surface of the spheres is likely to further enhance the cutting resistance of our architected material and should be investigated in future studies.

Of course, Delanda has said in his Intensive Science and Virtual Philosophy that Deleuze and Guattari should be understood as 24th century engineers. That’s seduction, whereas engineering is concerned with production (to make appear. Yet this kind of Star Trek engineering remains exceedingly rare (while clearly possible even in 2020) because you can’t make people think in new ways. I can’t even show you where I’ve been in my own theoretical awakening — not in theory; not without crossing the I/we split. At best, one can try to evoke a whirlwind and an invitation to a kind of trance experience — an experience of ecstasis, ek-stasis, a state of being beside oneself.