Apospasmata Thread

Είμαι ένας άνθρωπος που έμελλε να ζήσει βίο ηρωικό και να κάνει τον κόσμο πιο υποφερό στα μάτια του. Εάν, σε κάποια στιγμή αδυναμίας, ανάπαυλας, χαλάρωσης, ανάγκης, γίνομαι πυρ και μανία και βγάζω καπνούς οργής που μετασχηματίζονται σε έξαλλες λέξεις - ένα παθιασμένο όνειρο, περιτυλιγμένο και δε δεμένο με εικόνες -, το λοιπόν, κάντε ό,τι θέλετε, δεχτείτε το ή όχι...αλλά εμένα μη με σκοτίζετε.

Είμαι ένας άνθρωπος ελεύθερος - και την έχω ανάγκη την ελευθερία μου. Έχω ανάγκη να μένω μόνος. Έχω ανάγκη να στοχαστώ για την αισχύνη και την απόγνωσή μου, απομονωμένος - έχω ανάγκη το ηλιόφωτο και τους λιθόστρωτους δρόμους δίχως συνοδούς, δίχως συνομιλίες, ενώπιος ενωπίω με τον εαυτό μου, μονάχα με της καρδιάς μου τη μουσική για συντροφιά. Όταν έχω να δώσω κάτι να δώσω, το δίνω. Η ληστρική περιέργειά σας μου γυρίζει τα έντερα! Οι φιλοφρονήσεις σας με εξευτελίζουν! Το τσάι σας με δηλητηριάζει! Δεν χρωστάω τίποτε και σε κανέναν. Μονάχα απέναντι στον θεό θα ήμουν υπεύθυνος, σ'αυτόν μονάχα θα λογοδοτούσα - έαν αυτός υπήρχε.

Χένρυ Μίλλερ - Ο Τροπικός του Καρκίνου

http://farm3.static.flickr.com/2295/...2c1f151a_b.jpg

http://en.wikipedia.org/wiki/Revenge_of_the_Lawn

But this, you will say, if it means anything, can only mean that you, the daughters of educated men, who have promised us your positive help, refuse to join our society in order that you may make another of your own. And what sort of society do you propose to found outside ours, but in cooperation with it, so that we may both work together for our common ends? That is a question which you have every right to ask, and which we must try to answer in order to justify our refusal to sign the form you send. Let us then draw rapidly in outline the kind of society which the daughters of educated men might found and join outside your society but in cooperation with its ends. In the first place, this new society, you will be relieved to learn, would have no honorary treasurer, for it would need no funds. It would have no office, no committee, no secretary; it would call no meetings; it would hold no conferences. If name it must have, it could be called the Outsiders Society. That is not a resonant name, but it has the advantage that it squares with facts — the facts of history, of law, of biography; even, it may be, with the still hidden facts of our still unknown psychology. It would consist of educated men’s daughters working in their own class — how indeed can they work in any other?13 — and by their own methods for liberty, equality and peace. Their first duty, to which they would bind themselves not by oath, for oaths and ceremonies have no part in a society which must be anonymous and elastic before everything would be not to fight with arms. [ ...]
On the other hand the next duty to which they would pledge themselves is one of considerable difficulty, and calls not only for courage and initiative, but for the special knowledge of the educated man’s daughter. It is, briefly, not to incite their brothers to fight, or to dissuade them, but to maintain an attitude of complete indifference. But the attitude expressed by the word ‘indifference’ is so complex and of such importance that it needs even here further definition. Indifference in the first place must be given a firm footing upon fact. As it is a fact that she cannot understand what instinct compels him, what glory, what interest, what manly satisfaction fighting provides for him —‘without war there would be no outlet for the manly qualities which fighting develops’— as fighting thus is a sex characteristic which she cannot share, the counterpart some claim of the maternal instinct which he cannot share, so is it an instinct which she cannot judge. The outsider therefore must leave him free to deal with this instinct by himself, because liberty of opinion must be respected, especially when it is based upon an instinct which is as foreign to her as centuries of tradition and education can make it.15 This is a fundamental and instinctive distinction upon which indifference may be based. But the outsider will make it her duty not merely to base her indifference upon instinct, but upon reason. When he says, as history proves that he has said, and may say again, ‘I am fighting to protect our country’ and thus seeks to rouse her patriotic emotion, she will ask herself, ‘What does “our country” mean to me an outsider?’ To decide this she will analyse the meaning of patriotism in her own case. She will inform herself of the position of her sex and her class in the past. She will inform herself of the amount of land, wealth and property in the possession of her own sex and class in the present — how much of ‘England’ in fact belongs to her. From the same sources she will inform herself of the legal protection which the law has given her in the past and now gives her. And if he adds that he is fighting to protect her body, she will reflect upon the degree of physical protection that she now enjoys when the words ‘Air Raid Precaution’ are written on blank walls. And if he says that he is fighting to protect England from foreign rule, she will reflect that for her there are no ‘foreigners’, since by law she becomes a foreigner if she marries a foreigner. And she will do her best to make this a fact, not by forced fraternity, but by human sympathy. All these facts will convince her reason (to put it in a nutshell) that her sex and class has very little to thank England for in the past; not much to thank England for in the present; while the security of her person in the future is highly dubious. But probably she will have imbibed, even from the governess, some romantic notion that Englishmen, those fathers and grandfathers whom she sees marching in the picture of history, are ‘superior’ to the men of other countries. This she will consider it her duty to check by comparing French historians with English; German with French; the testimony of the ruled — the Indians or the Irish, say — with the claims made by their rulers. Still some ‘patriotic’ emotion, some ingrained belief in the intellectual superiority of her own country over other countries may remain. Then she will compare English painting with French painting; English music with German music; English literature with Greek literature, for translations abound. When all these comparisons have been faithfully made by the use of reason, the outsider will find herself in possession of very good reasons for her indifference. She will find that she has no good reason to ask her brother to fight on her behalf to protect ‘our’ country. ‘“Our country,”’ she will say, ‘throughout the greater part of its history has treated me as a slave; it has denied me education or any share in its possessions. “Our” country still ceases to be mine if I marry a foreigner. “Our” country denies me the means of protecting myself, forces me to pay others a very large sum annually to protect me, and is so little able, even so, to protect me that Air Raid precautions are written on the wall. Therefore if you insist upon fighting to protect me, or “our” country, let it be understood, soberly and rationally between us, that you are fighting to gratify a sex instinct which I cannot share; to procure benefits which I have not shared and probably will not share; but not to gratify my instincts, or to protect either myself or my country. For,’ the outsider will say, ‘in fact, as a woman, I have no country. As a woman I want no country. As a woman my country is the whole world.’ And if, when reason has said its say, still some obstinate emotion remains, some love of England dropped into a child’s ears by the cawing of rooks in an elm tree, by the splash of waves on a beach, or by English voices murmuring nursery rhymes, this drop of pure, if irrational, emotion she will make serve her to give to England first what she desires of peace and freedom for the whole world. [...]
Such then are some of the methods by which the society, the anonymous and secret Society of Outsiders would help you, Sir, to prevent war and to ensure freedom. Whatever value you may attach to them you will agree that they are duties which your own sex would find it more difficult to carry out than ours; and duties moreover which are specially appropriate to the daughters of educated men. For they would need some acquaintance with the psychology of educated men, and the minds of educated men are more highly trained and their words subtler than those of working men.16 "

http://ebooks.adelaide.edu.au/w/wool.../chapter3.html

Σε μία ωραία κουβέντα το θυμηθηκα. Εκπληκτικό απόσπασμα. Απ'την Εισαγωγή στη Ψυχανάλυση του Freud:

http://www.customworks.co.uk/shop/im...14601Freud.jpg

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Before I let you go to-day, however, I should like to direct your attention a little longer to a side of the life of phantasy which deserves the most general interest. For there is a path that leads back from phantasy to reality - the pat, that is, of art. An artist is once more in rudiments an introvert, not far removed from neurosis. He is oppressed by excessively powerful instinctual needs. He desires to win honour, power, wealth, fame and the love of women; but he lacks the means for achieving these satisfactions. Consequently, like any other unsatisfied man, he turns away from reality and transfers all his interest, and his libido too, to the wishful constructions of his life of phantasy, whence the path might lead to neurosis. There must be, no doubt, a convergence of all kinds of things if this is not to be the complete outcome of his development; it is well known, indeed, how often artists in particular suffer from a partial inhibition of their efficiency owing to neurosis. Their constitution probably includes a strong capacity for sublimation and a certain degree of laxity in the repressions which are decisive for a conflict. An artist, however, finds a path back to reality in the following manner. To be sure, he is not the only on who leads a life of phantasy. Access to the half-way region of phantasy is permitted by the universal assent of mankind, and everyone suffering from privation expects to derive alleviation and consolation from it. But for those who are not artists the yield of pleasure to be derived from the sources of phantasy is very limited. The ruthlessness of their repressions force them to be content with such meagre day-dreams as are allowed to become conscious. A man who is a true artist has more at his disposal. In the first place, he understands how to work over his day-dreams in such a way as to make them lose what is too personal about them and repels strangers, and to make it possible for others to share in the enjoyment of them. He understands, too, how to tone them down so that they do not easily betray their origin from proscribed sources. Furthermore, he possesses the mysterious power of shaping some particular material until it has become a faithful image of his phantasy; and he knows, moreover, how to link so large a yield of pleasure to this representation of his unconscious phantasy that, for the time being at least, repressions are outweighed and lifted by it. If he is able to accomplish all this, he makes it possible for other people once more to derive consolation and alleviation from their own sources of pleasure in their unconscious which have become inaccessible to them; he earns their gratitude an admiration and he has thus achieved through his phantasy what originally he had achieved only in his phantasy - honour, power and the love of women.

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μονο που ο φρουντ δεν ειναι λογοτεχνια

είναι όμως μια (μεγάλη) αφήγηση!

http://books.google.gr/books?id=omGS...rative&f=false

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As Jacques Derrida painfully pointed out, the frequent mistake that is made in working with and on Freud is not to imagine that Freud's work itself changed the terms of all of our work as scholars. To work with psychoanalysis, apsychoanalytically, to imagine that one's desires, fantasies, aggressions and delusions are not always in play, is to fall at the very first hurdle. Freud's texts have themselves been studied for their own unconscious and this appears in his own private museum, discussed in this volume. We need not merely to work with but also to work on psychoanalysis. Mieke Bal explores the troubling implications of psychoanalysis as something we cannot do without, without denying ourselves a theoretical route into subjectivity and its plays. Yet it is implicated. Her paper moves between a study of the dream-as-artwork-as-dream re-theorised by an installation by Bill Viola and the British analyst Christopher Bollas and a reading of an installation by American artists Kathleen Gilje and Joseph Grigely who staged a parodic exhibition on a "recovered' painting by Italian Baroque painter Caravaggio "restored' to "reveal' its eroticised under-painting by Gilje. In this installation parody of "art historical, psychoanalytical and museal conventions', our desires for origins and truths behind layers of obscuring amnesia are played off against the projections and fantasies in play in scholarly interpretation. Mieke Bal raises here the questions of sexuality and sexual difference to allow a mobility that responds to the invitation to play that allows the artist to perform art history "with psychoanalysis'.

http://www.leeds.ac.uk/cath/ahrc/pub..._im/index.html

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did i listen to pop music because i was miserable? or was i miserable because i listened to pop music?
high fidelity (the movie)

(είναι καλό το βιβλίο high fidelity??)

εδώ είσαι

εγω τον πινκαρα

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Originally Posted by commissar

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Originally Posted by mellin

(είναι καλό το βιβλίο high fidelity??)

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δε σε μούτζωσα εγώ, αν και με την ερώτηση αυτή ίσως έπρεπε =/

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λολ με κάλυψες πάντως :]

κοπέλα εισ'εσύ ε;

θα περιέγραφα τον εαυτό μου με τους εξής όρους καλύτερα
kyriarchy oppressor speciesism asexual demisexual plural polyamorous otherkin trigger privilege greyasexual therian wolf system fronting reincarnation neutrois pangender genderpunk autistic aspiequeer queer lithsexual punk anarchist ableist fat-positive other-limb transethnic transsize transracial transabled transcorporeal demiheteromantic headmate fictive factive homestuck non-incest merperson karkat self-diagnosed poc pansexual pedophile gynoskolioromantic polyplatonic slenderman kintype zoophile fusion allosexual autosexual non-binary trollkin chimera insectkin lace demiromantic cyberculture panromantic headspace ageist lenteromantic trans-asian catkin genderfluid singlet woh uske usko uskos uskoself uskoselves diaspora rootlostness demonkin ostricatfairyshloof ciscaste median non-normative age-slider non-intersex genderfuck skolioromantic polyromantic spectraromantic monoamorous monogamous kitty!kink petplay animalplay teratophilia robophilia

αιδοίο έχεις αρχίδια ή και τα δύο;

εχμ φαίνεται ότι πρέπει να αλλάξω το avatar μου