Rµbþð¬

[rubbd] lucky escapes

Thu, 26 Apr 2012 09:21:04 GMT

[rubbd] .different fronts

Sun, 22 Apr 2012 06:38:49 GMT

[rubbd] The Reel Bob Dobbs

Thu, 19 Apr 2012 09:36:15 GMT

The Reel Bob Dobbs

[rubbd] digital distress

Thu, 19 Apr 2012 07:16:40 GMT

digital distress

[rubbd] mental jestering

Thu, 19 Apr 2012 06:17:40 GMT

mental jestering

[rubbd] grasping@tactility

Thu, 19 Apr 2012 05:29:32 GMT

grasping@tactility

[rubbd] mediacentric recapitulation

Thu, 19 Apr 2012 04:37:05 GMT

mediacentric recapitulation

[rubbd] the fountain of eternal yout

Thu, 19 Apr 2012 00:57:44 GMT

the fountain of eternal yout

[rubbd] MASHUP DUBELECTRO 2012 - Ugly! - SEA WASTE vs illpropaganda

Wed, 18 Apr 2012 09:33:00 GMT

MASHUP DUBELECTRO 2012 - Ugly! - SEA WASTE vs illpropaganda

[rubbd] the void is always the new environment

Wed, 18 Apr 2012 03:15:33 GMT

the void is always the new environment

[rubbd] speedo slowdown

Tue, 17 Apr 2012 07:46:54 GMT

speedo slowdown

[rubbd] Oil on the DIgital Skids

Mon, 16 Apr 2012 10:00:30 GMT

Oil on the DIgital Skids

[rubbd] web 3.infinity

Mon, 16 Apr 2012 00:09:22 GMT

web 3.infinity

[rubbd] 15 minutes of Famerus

Sun, 15 Apr 2012 13:30:59 GMT

15 minutes of Famerus

[rubbd] Android Warhole

Sun, 15 Apr 2012 03:01:29 GMT

Android Warhole

[rubbd] slacker dreams

Sun, 15 Apr 2012 02:03:34 GMT

slacker dreams

[rubbd] thigein & conatus

Sun, 15 Apr 2012 00:20:02 GMT

What is important is that this
contemplation without knowledge, which at times recalls the Greek con-
ception of theory as not knowledge but touching [thigein], here functions to
define life. As absolute immanence, a life . . . is pure contemplation beyond
every subject and object of knowledge; it is pure potentiality that preserves
without acting.

- Giorgio Agamben, “Absolute Immanence,” p. 164

Spinoza’s theory of ‘striving’ (conatus) as the desire to persevere in one’s
own Being, whose importance Deleuze often underlines, contains a possible
answer to these questions. Whatever the ancient and medieval sources of
Spinoza’s idea (Harry A. Wolfson lists a number of them, from the Stoics to
Dante), it is certain that in each case, its paradoxical formulation perfectly
expresses the idea of an immanent movement, a striving that obstinately
remains in itself. All beings not only persevere in their own Being (vis
inertiae) but desire to do so (vis immanentiae). The movement of conatus thus
coincides with that of Spinoza’s immanent cause, in which agent and patient
cannot be told apart. And since conatus is identical to the Being of the thing,
to desire to persevere in one’s own Being is to desire one’s own desire, to
constitute oneself as desiring. In conatus, desire and Being thus coincide without
residue.

- Ibid., p. 166

[rubbd] when the outside comes inside

Sat, 14 Apr 2012 14:48:25 GMT

when the outside comes inside

[rubbd] Enslaved by Technullogy

Sat, 14 Apr 2012 12:54:29 GMT

Enslaved by Technullogy

[rubbd] THE NINJA'S MASHUP - illpropaganda

Sat, 14 Apr 2012 09:02:42 GMT

THE NINJA'S MASHUP - illpropaganda

[rubbd] Television as Predator Drone

Sat, 14 Apr 2012 07:41:47 GMT

Television as Predator Drone

[rubbd] number 9

Sat, 14 Apr 2012 02:14:37 GMT

number 9

[rubbd] check excerpt: follow link: first time Englished

Thu, 12 Apr 2012 23:18:26 GMT

A Cultural

History of

Physics

by Károly Simonyi

translated from German into English

by David Kramer

then checked against the original Hungarian,

according to his son

who also brought it out

and wrote the foreword

by Charles Simonyi

[rubbd] Long Live The Pirate Party!

Wed, 11 Apr 2012 22:51:05 GMT

the following images came from a Ggl find similar search:

apart from this, which is to be placed in parentheses – sheer frivolity:

& I don’t remember what it was I was searching for …

[rubbd] OLD SCHOOL MASHUP - I Got Plug Tunin' - illpropaganda

Wed, 11 Apr 2012 12:31:51 GMT

OLD SCHOOL MASHUP - I Got Plug Tunin' - illpropaganda

[rubbd] an essay on postcolonial style: exclusive series

Sun, 08 Apr 2012 03:53:01 GMT

[rubbd] non-d’hors-nom

Sun, 08 Apr 2012 00:42:33 GMT

Drawing upon the set-theoretical ontology of Alain Badiou, the computational theory of Stephen Wolfram, the physics of Frank Tipler, the psychoanalytical theory of Jacques Lacan, and the genius of Georg Cantor, the author works to demonstrate that the universe is a computer processing the divine Name and that all existence is made of information (the bit). As a result of this ontic pan-computationalism, it is shown that the future resurrection of the dead can take place and how it may in fact occur. Along the way, the book also offers compelling critiques of several significant theories of reality, including the phenomenological theologies of Emmanuel Levinas and Jean-Luc Marion, Process Theology, and Object-Oriented Ontology.
Reality in the Name of God explores how the concepts of Jewish mysticism can be articulated and deployed…

- from here

[rubbd] Bifo, Franco Berardi, on Guattari, a snap taken at intro’s end

Sat, 07 Apr 2012 00:00:36 GMT

[rubbd] MASHUP - Electro Glitch - illpropaganda

Thu, 05 Apr 2012 23:56:16 GMT

MASHUP - Electro Glitch - illpropaganda

[rubbd] having been erased before ever being mapped, freedom

Thu, 05 Apr 2012 23:54:37 GMT

As concerned global citizens, we urge you to immediately drop the Cyber Intelligence Sharing and Protection Act (CISPA). Our democracy and civil liberties are under threat from the excessive and unnecessary Internet surveillance powers it grants. The Internet is a crucial tool for people around the world to exchange ideas and work collectively to build the world we all want. We urge you to show true global leadership and do all you can to protect our Internet freedom.

- Avaaz

[rubbd] MASHUP - illpropaganda vs YOUTUBE Musician Friends 2

Sun, 01 Apr 2012 09:45:15 GMT

MASHUP - illpropaganda vs YOUTUBE Musician Friends 2

[rubbd] in the wake of everything that has happened, David Byrne’s “Get It Away”

Fri, 30 Mar 2012 23:14:15 GMT

[rubbd] Bipolar Space Mashup - illpropaganda vs n8elder

Wed, 28 Mar 2012 06:15:19 GMT

Bipolar Space Mashup - illpropaganda vs n8elder

[rubbd] a statement on the Simulacrum & the Sensorium, of all things, inspired by & two unrelated sources gleaned from the discussion this month in soft_skinned_space

Wed, 28 Mar 2012 06:07:09 GMT

Brian Holmes’s “Three proposals for a real democracy – Information-Sharing to a Different Tune” [here]

Michel Bauwens’s “Scope, not scale: What do medieval monks, Cuban socialists and Wikipedia have in common?” [here]

The following was solicited by Johannes Birringer’s (of Alien Nation [here])question, a question in turn prompted by previous correspondence through the listserv but I hope worth presenting out of context:

Can you speak more about how this sensorium is politically effective to counterbalance the very symptoms of simulacrum hype (affective intensities of the commodity fetishisms and market imperatives to sell ourselves out)?

… a short speculative role play. It won’t be to
everybody’s tastes, for which I apologise in advance.

The Simulacrum can strike terror into our hearts, an original terror, in which some say the actions of terrorists insist, from which they emanate, as if playing out the drama of postlatecapitalism or the American way of life, arising from an inner tension. The Simulacrum is a monolithic trick, a symbolic joke or the joke of the Symbolic itself, being its Being, universal, irreversible, incurable, inescapable, but also immovable, unplayable, apolitical and yet somehow representational, implicated in representation for the multiplication beyond measure of its superfices, the extension beyond limit of its singular surface.

It offers the terrifying prospect of never again coming up against the real and remaining forever immobile in its circular logic. All action is futile and both resistance and resilience and indeed every participation becomes a mere accommodation and imbrication. To act is complicity. Folded into its surface we are then stretched out, all our good intentions betrayed, all secrets out like lights.

By contrast to this actionable futility the Sensorium offers the prospect of passive productivity: it provides a place to watch the Simulacrum from, in either isolation or alienation, floating, now unable to act. And yet embodying – by bodily affection, through the senses – an essential power, to desire, which we are reminded in so far as it is productive is a political act. There is a paradox here, but it has more to do with the relation between the Sensorium and the Simulacrum than the former alone.

This relation involves the putting into movement or play of what happens in place in the Sensorium when it hits the Simulacrum. Desire and act start to drift and for what they lose in emplacement they gain from playability, from being able to be reconfigured, transfigured – an interactivity and a compossibility. Sensorial capital is made pure data: it is put into play.

The eternity of the Simulacrum; the temporisation of the Sensorium; the depth as intensive spatium of the Sensorium; the pure surface extent of the Simulacrum; the organisation in depth of the Sensorium, its anatomy; and the inorganic fetishisation and inhumanity of the Simulacrum, its anatomisation. Organic, anorganic. Capitalist, capital: the capitalist experiences even as spectacle the speed and interconnectivity of markets. She experiences it as it registers on a surface which is the Simulacrum or the death drive.

The Sensorium connects or synthesises and organises and produces and what it is and what it produces is over time consumable. It wants. It gathers up the little objects of love and constitutes its partial subjects. It participates by participating in itself. It is able to act in networks.

The Sensorium is where what takes place takes place, the focus of a spectacle as much as of the Netopticon. But it is the Simulacrum which facilitates the sliding of this amateur theatrics, the migration of place by setting networks sliding where no point de capiton or place to hook is. Hooked in, you might say, we are set to slide, to join a universal elision.

How move the immovable which only ends up moving us? Because if the Simulacrum is the death drive it is also the spectacle of history. In which we participate passively in sympathy and actively in the desire which constitutes nothing less than the will to inscribe ourselves into history.

The question is wrong. How does the flow produced at the level of the Sensorium enter or alter the Simulacrum?

Production in the Sensorium is not recorded in or on the Simulacrum in the same way that it is produced. The relation is one of inscribability, recording of the Sensorium onto the Simulacrum. This amounts to an accommodation, of the former to the latter, but it is also an inscription of power.

Therefore it is to the Simulacrum that we look for the registration of the Sensorium in terms of political effect, the results of the political acts of the Sensorium, its political effectiveness and effectuality. Registration is the political act, the effect whereby protocols are no sooner written than they are performed.

[rubbd] “The true poet, he said, should abandon the coffeehouse and take the part of ‘the sharpshooters, the lonesome cowboys… the spat-upon supermarket shoppers in their massive individual collective disjunctives’ – the cunning, the lonely, the unnoticed and despised”

Mon, 26 Mar 2012 06:02:38 GMT

- from Natasha Wimmer’s “Afterword,” to Roberto Bolaño’s The Savage Detectives, trans. Natasha Wimmer, Farrar, Straus and Giroux, New York, 2009, p. 579

for five days we swam at the beach, read in the shade on the porch in hammocks that hung from nails and gave way little by little until our backsides touched the floor, drank beer, and took long walks around a part of La Loma where there were lots of cliffs, and also locked fishermen’s huts, there on the edge of the woods by the beach, which a thief could have broken into with an expedient kick to one of the walls, a kick that we were sure would knock a hole or make the whole thing collapse.

The fragility of those shacks, though this only occurs to me now, gave me a funny feeling more than once, not of precariousness or poverty but of obscure tenderness and foreboding…

- Roberto Bolaño, The Savage Detectives, trans. Natasha Wimmer, Farrar, Straus and Giroux, New York, 2009, p. 424

the same thing happened to them that almost always happens to the best Latin American writers or the best of the writers born in the fifties: the trinity of youth, love, and death was revealed to them, like an epiphany.

- Ibid., p. 468

In a brief moment of lucidity, I was sure that we’d all gone crazy. But then that moment of lucidity was displaced by a supersecond of superlucidity (if I can put it that way), in which I realised that this scene was the logical outcome of our ridiculous lives. It wasn’t a punishment but a new wrinkle. It gave us a glimpse of ourselves in our common humanity. It wasn’t proof of our idle guilt but a sign or our miraculous and pointless innocence. But that’s not it. That’s not it. We were still and they were in motion and the sand on the beach was moving, not because of the wind but because of what they were doing and what we were doing, which was nothing, which was watching, and all of that together was the wrinkle, the moment of superlucidity. Then, nothing. My memory has always been mediocre, no better than a reporter needs to do his job. Iñaki attacked the other guy, the other guy attacked Iñaki, I realised they might go on like this for hours, until the swords were heavy in their hands, I got out a cigarette, I didn’t have a light, I looked in all my pockets, I got up and went over to Quima, only to learn that she’d quit a long time ago, a year or an eternity. For a moment I considered going to ask Piña for a light, but that seemed excessive. I sat next to Quima and watched the duelers. They were moving in circles but they were slowing down. I also got the impression that they were talking to each other, but the sound of waves drowned out their voices. I said to Quima that I thought it was all a farce. You’re absolutely wrong, she answered. Then she said that she thought it was very romantic. Strange woman, that Quima. I wanted a cigarette more than before. In the distance, Piña was sitting in the sand like us now, and a trail of cobalt blue smoke issued from his lips. I couldn’t take it anymore. I got up and went over to him, going the long way around, to keep out of range of the duelers. A woman was watching us from the hill. She was leaning on the hood of a car and shading her eyes with her hands. I thought she was looking at the sea, but then I realised that she was watching us, of course.

Piña offered me his lighter without a word. I looked at his face: he was crying.

- Ibid., p. 454-455

[rubbd] MASHUP - illpropaganda vs YOUTUBE Musician Friends

Sun, 25 Mar 2012 11:38:37 GMT

MASHUP - illpropaganda vs YOUTUBE Musician Friends

[rubbd] MASHUP - ELECTRO SLICE - illpropaganda vs fancynot

Fri, 23 Mar 2012 07:57:51 GMT

MASHUP - ELECTRO SLICE - illpropaganda vs fancynot

[rubbd] He wahine, he whenua, e ngaro ai te tangata – or – What with one thing and another

Wed, 21 Mar 2012 03:17:31 GMT

[rubbd] MASHUP - Turtles From Bedlam - illpropaganda

Tue, 20 Mar 2012 14:47:23 GMT

MASHUP - Turtles From Bedlam - illpropaganda

[rubbd] OCCUPYING THE PLACE LEFT RIGHT AFTER THE COUNTER-REVOLUTION

Sun, 18 Mar 2012 23:37:46 GMT

what if Adam Curtis is right? [here] that the failure of the Left has more to do with the Right stealing all its best ideas than with anything intrinsically wrong with the Left itself. The Right showed that those ideas could work. Look at the success of the network! And of course the victim mentality of the Left bears witness to this. But then the Left didn’t fail, it lost. It lost the Revolution.

perhaps it has taken until now to realise this. Now in the new life political action appears to have we are in fact seeing the residues of a counter-revolution, the fallout from the Right’s decision to backtrack on and relinquish the good ideas it stole – from freedom, self-determination, fair competition, democracy to neoliberalism, market-led social policy, monopolistic trade, corpocratic control: the clampdown on the network that was the Counter-Revolution.

We never knew we had it so good until then! Now no wonder there is protest.