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63Deleuze, modernity, and pizza
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65This essay was published in the Intertextual Sociography Review 2008.
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69I adore pizza – like most people – and if it seems absurd to ponder the possible influence of Deleuze’s work on my taste in food then it’s even crazier to find myself doing so in connection with pizza. You see, the other day I was reading Deleuze and Guattari’s A Thousand Plateaus, a book full of strange and brilliant ideas about metamodernism and the borderless neocity of any given spectacle that gripped me so completely that I felt compelled to make some kind of connection in my mind to a childhood meal I enjoyed. It turns out that after a lot of deliberation I just couldn’t find any connection between the book and the pizza. I ended up piecing together a puzzle that consisted of a few lines in the first chapter of A Thousand Plateaus and various boxes of Domino’s pizza. There were certain phallic associations (namely the restaurant Counterpizza, under the Chinese Moon symbol), along with the image of a diaphanous pizza in various incisions around the edges of the dough, tied together by twine as when you cut into a ripe avocado: all of this struck me as oddly erotic.
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71I suppose it might be tempting at this point to say that I like a certain kind of pizza, that a certain kind of pizza can possibly lead to certain affective associations which as Deleuze points out in one of his famous seminars might be linked to particular gestures and interpretive modes involving the spatiality of texts. But the fact is that I am averse to any sort of assessment, even of myself, because really Deleuze and Guattari’s ideas are powerful enough on their own terms and so the line between their work and my tastes in food is an inscrutable one. It is precisely because I am so drawn to their thought that I love pizza so dearly, and indeed Deleuze might very well have more to do with my deep-rooted love of pizza than any other book or any other subject.
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73This article was written for the Intertextual Sociography Review.
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77Sign up to our Bookmarks newsletter to receive a fresh selection of blog posts delivered to your inbox each month. For more great essays from anthropologist and academic Christine Sylvester, and other writers, visit http://iccpress.com/sylvester/<|endoftext|>As it continues its expansion plans, T-Mobile US (NYSE:TMUS) is ringing up five more carriers for new LTE networks, similar to how Sprint (NYSE: S) recently deployed 600 MHz spectrum in big chunks to all of its existing and potential suitors.
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79Cricket Wireless, Canada's second-largest carrier, today announced a multiyear data roaming agreement with T-Mobile. The companies are expected to launch their LTE service in 2018 and roll out nationwide coverage within a few years, according to a statement. The new service may help Cricket show off its wireless data services.
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81The company is also enabling LTE in three new markets for Verizon (NYSE: VZ) in the greater Chicago area, Chicago and Detroit, said Cricket CEO Tom Finn.
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83"There's a lot of trouble with Sprint and T-Mobile," Finn told reporters today, noting that Sprint is suffering from some of the same speed issues that T-Mobile has been dealing with as it moves its own LTE spectrum from 25MHz to 75MHz in the 800MHz band. Finn added that's another reason why he is also working to roll out better HSPA+ speeds to Cricket's HSPA network.
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85T-Mobile, which says it now offers LTE coverage in 81 percent of the US, also announced two agreements with The Netherlands' Orange and Slovakia's Aero to extend the wireless network on both those carriers' networks. Both plans will start rolling out in 2019, but first some LTE customers in the Netherlands will benefit from upgrades to the carrier's LTE deployment.
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87The operators will both cover a similar geographic footprint, having covered 2.9 million square miles in the Netherlands and 1.1 million square miles in Slovakia, respectively, with the LTE upgrades, which should make the 5.7 million square miles combined areas more usable for T-Mobile's customers and encourage more operators to invest in wireless networks.
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89Orange will offer 300GB of 4G LTE for $19.95 per month with no ETF and 5GB of 4G LTE for $17.95 per month with a three-year commitment, while Aero will give customers 500GB of 4G LTE for $99.99 per month.
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91Finn said Cricket has spent a lot of time working with operators in Europe and that the launch of its LTE access network could speed up T-Mobile's momentum as it gears up for its LTE-equipped network launch next year.
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97This essay was published in the Intertextual Sociography Review 2008.
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101In his famous essay on modernity, Eric Voegelin writes, “One confronts a skeptical issue: one can adopt modern capitalist social structures but do so at a great cost in social harmony if the needs of culture are to be respected” (Voegelin, 1968: 29). Perhaps even more ironic is Voegelin’s further remark, “one that rejects rational moralization and social order is not a conservative conservative, but a revolutionary” (Voegelin, 1968: 28). This passage, taken in its entirety, perhaps highlights, not only the extent to which modernity has come to undermine philosophical foundations for living well in this world (i.e., liberal pragmatism), but also indicates, perhaps more powerfully, our predicament in terms of modernity.
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105I want to explore Voegelin’s unscriptural egalitarian assumption and how this, by extension, comes to shape modern concerns about pizza (this essay can be found in the book The Tastes of Modernity: Pleasures of Exigency in Postmodern Times (3rd edition forthcoming from Fortress Press, 2003), which I edited together with a host of my notable colleagues at the University of Pennsylvania Press, about whose publication I am serving as editor). Using Voegelin’s remarks, can we be critical of radical modernist pessimism while at the same time acknowledging our concerns? After all, will modernism in general put cultural critics, such as art criticism, out of a job? Here Voegelin returns to the condition that he discusses, “non-cosmological, non-psychological” challenges to modernity and human life in this world (1968: 34).
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109Many aspects of Voegelin’s critique of liberalism directly shape contemporary concerns regarding pizza. Here in part I will discuss liberal misconstruals of historical materialism. The case, as some readers may see it, is one of leftists insisting upon cultural critics, be they art critics or food critics, removing themselves from the cultural mainstream. Though less bad perhaps than vast corporate libraries that would otherwise devour all the earth’s book imports, whose main purpose these days is to sell more books of the same generic kind of books, the practice impoverishes those culture industries that, to my mind, are far more beneficial to the greater good of culture than their precisely the opposite. Moreover, contemporary cultural critics, at times, are guilty of sometimes performing an intra-marginalist “pristine virtue signaling” (Bratton et al., 2001, in DeSteno, 2008, 158). As one of Voegelin’s examples might put it: “As were the reign of Constantine the Great, the political and literary creation known as the Renaissance constituted an existential crisis for representative institutions” (Voegelin, 1968: 35). Pleasure, the pleasurable object of human desire, is wrenched from ourselves, via the pristine virtue signaling behavior of hipster art critics and food critics, to instead be intrincomically appropriated by institutional coercion—i.e., by the regime of modern capitalism. This is a dangerous assumption, for no pleasure can be individualized except through representation, and when we set material desires apart from human beings, as some hungry and body conscious food critics do, we become goods to be bartered rather than ends in themselves, and so turned into storekeepers to shop for well-made offerings (and, of course, also for diet toys and beauty products).
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113Worse, after they surrender themselves to visual signs, as food critics and art critics do, instead of being absorbed into the aesthetic pleasure that motivated them in the first place, they insist on enforcing themselves on others—not themselves. Hence, by denying that rational moralization is necessary for good cultural value, they engage in pristine virtue signaling, promulgating forms of irrational anti-rationalism that have but one goal, namely, to offend rather than to inspire the joy of taste and appreciation in others.
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117This brings me to the matter of pizza. In American culture, in the category of food, too much has been given to the consumerist aesthetic of technical convenience. A pizza is expected to come together as fast as a puzzle of plywood. Now, I recognize that self-serving technological convenience can be a valid feature of contemporary consumerist culture, but the way pizza is prepared and consumed in America today (a board cut with a pizza cutter, a cheese-comb cut with a pizza knife, a Deep Dish pizza to be stored in a microwave-oven) indicates that those who prepare and consume pizza have given up their need to morally criticize themselves (free to, to be sure, regulate the shape and weight of their pizza and nourish themselves via their own consumption of further calories, but morally freed from any responsibility to consider the potential
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121This essay was published in the Intertextual Sociography Review 2008.
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125From what I have read Deleuze and Guattari refer to the service of the public as the sewer. The structure of the public realm is filtered by a selection of individuals who come into contact with the city “for the first time” (142). The sewer in Deleuze and Guattari’s poetic notation is not only the world of advertising, but of the attentive client looking at a television, a computer screen, a newspaper or magazine, an undercooked pizza, a high-pitched hiss as a set of loudspeakers clangs. In other words the sewer has an ambience because it enables citizens to experience a realm they themselves do not inhabit in any good way.
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127The mechanism by which a new public is constructed is a function of the “embeddedness of experience” (144). The difference between living in a sewer and living in a city is what the authors refer to as “counter-taking”. To take is to place one’s freedom at risk. People who live in cities do not take such risks simply because they are insulated from this reality. It is no coincidence then that Deleuze and Guattari refer to the service of the public as the sewer. To take is, by definition, to live in a society in which one’s autonomy is easily compromised. People who live in cities stop taking risk because they have perfected the necessary techniques to mask it. One of the crucial stages in the development of civil society occurs when anonymous customers enter the public domain and take responsibility for problems under their direct purview. In the creation of the public realm the consumer enters into all-or-nothing readiness mode. “When a customer’s attention is focused on a specific product, good, or service, he faces a repetition. The soap opera, [or] the cliche hotel stay, lack a space to contemplate and thus do not contain the infinite repetitions that theory was bound to work in order to articulate” (146).
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129Because in public place the scandalous and the absurd are the natural condition of the view-through, we come to see our reality through Deleuze and Guattari’s prism. This refers to both the relation between citizen and vehicle, between man and world, and the dynamic between the public and the police. The whore tucks up under her shroud, sublimating the circumstances of her life; the policeman investigates those who do not register in the public realm. The amount of police assaults on citizens seen but not paying attention is allegedly the “greatest vice” of a superpower. Deleuze and Guattari do not so much refer to the cops as agents of the public as to police participation as emblematic of their agency. According to Deleuze and Guattari the essential figure is the police officer; it is the lone reflective body in the midst of a hissing cacophony of bodies subject to influence. It is this situation that transforms the civil public into a public. And because the crew in command decides the “final climax of the underworld [realm of action]” (243) one is not directed toward the car that speeds past: rather one abandons one’s orbit and moves forward: I identify, but not with, the dying prostitute and try to influence the first cop out of the city, before the latter moves forward into the cloverleaf.
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131The influence of certain forms of daily life on the development of the public realm lies exactly in its marginality. Hard-boiled cops respect the anonymity of sewer life because the sewer is a public, but soft-boiled cops do not. The tormentedness and craziness of a stroll in a sewer segues beautifully into an empty boredom in a Starbucks, where we are both surveilled by one while ostensibly intruding on the other.
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133The pizzas of slum cafés and the diners of shacks are often mentioned in L&G’s parlance, these are “public communiqués” meant to signal the establishment of zones of public entitlement. This would be how I refer to the ontological logic by which the public realm becomes the sewer which inflames us all to take risks when we are not worthy of it.
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135Peter Klein is Professor of Philosophy at the Universidad Nacional Autónoma de México. Follow him on Twitter.<|endoftext|>THE forensic estimates of the size of a small alien with dark, reddish skin and what appeared to be two bright blue eyes on the body of a pilot shot down over the Pacific are not what they seem. Two hundred and fifty other fragments, also unexplained, were found in an area about 30 kilometres east of the capital, Manila.
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137These fragments will now undergo further analysis before a commission set up by Rodrigo Duterte
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141This essay was published in the Intertextual Sociography Review 2008.
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145NOTE: Post readers might wonder, since this essay was originally posted on another website: Why did the article title transform the pizza into Deleuze's post? Simply my doing. But it's a real question, since a pizza with onions, sauces, and toppings has the same name as that famous philosopher's above. This isn't that far-fetched. If you tried to replace the pizza of the universe with whatever exotic, exoticised new menu item of your choosing, history stands in awe, and it couldn't begin to approach the space and diversity that man has unleashed onto the limits of creation.
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149Almost 40 years ago, I first encountered what I thought of as early subatomic physics: quantum physics. Somewhat facetiously, at that time I thought my teacher (who happens to be my father) was possibly drunk. But quantum physics had already made such a profound impact on my imagination that it quickly occurred to me that I too must be a quantum physicist. Perhaps I was attracted to this new complex world because perhaps it was closer to mine, since it had much higher dimensional complexity and varied energies than the other boring chunks of meat and mundane commodities we consumed in vogue in our society. I did not have the experience of a surreal world I had witnessed when reading Kafka, where everything seemed coincidental. I did not have this beautiful vision of life locked up inside the ever-shifting clockwork gears of a machine we don't understand, swirling around in time and space like a spider among its webbed siblings. I only felt these hasty thoughts of my own being, which was not born that day. Perhaps it was my exhaustion with boredom, which came out in some vague (yet strangely romantic) sense of rebellion against materialistic culture, and my own instincts, which were entering their sticky phase of adolescence. Perhaps it was the attraction that someone, somewhere had noticed the similarities between quantum physics and Deleuze. Maybe it was just impatience, the act of seizing on any odd feeling. Maybe it was the lonely urge to look into the future. Whatever the reason, I began reading Deleuze and Guattari at a furious pace.
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153I didn't know where to begin. I decided to start with a couple of the least interesting parts of the reading. There was an obscure film that was fairly incomprehensible for most of us. From a young age, I had been absorbing all sorts of books about electrons and chemical interactions. But I found meandering pontifications by Deleuze and Guattari and their research associates to be particularly infuriating. It seemed that they were constantly talking about the opposite of everything they'd previously said. Here was a set of authors that everyone actually believed in (with twisted justifications for the weird, nuanced, sometimes inexplicable belief they had), but that proclaimed to know something of the nature of everything. This disconcerting rise of anti-experience (subversive in every way imaginable) was made all the more irritating by the odious content of the writing itself. The harsh tone of voice was jarring. At that time I felt that it was the absence of affectality (and an extra dose of absence of irony) which was most impressive about their writing. A few independent strands in the philosophy tree quickly began swaying and colliding at that point, and a further pruning was made.
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157I tried what I can only imagine might have been the equivalent to what a drug addict might do when beginning to realise that their habit had gone way beyond their tolerance. This is what I did. They allowed themselves to be seduced by a new set of transgressive experiences, a new hallucination. And they were drunk, which makes it easier to receive a suckerpunch of course. They ate all sorts of hallucinogenic mushrooms.
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161What was immediately clear was that this ritual - to be suspended in drug space - I assumed was meant in pure allegorical terms, a temporary retreat from the external reality of eating food into the inner dimension of the body. (Obviously I was too much of a philosopher to ever consider it as such at the time) While eating the mushrooms the writer had been experiencing a constant profusion of phantasmagoria of the psyche. And those that he watched were rendered indecently mediocre. His ego began to splutter wildly, as he imagined a correspondence between himself and the Bishop of Waldheim himself. All the acts in which he imagined himself and the Bishop conjoined and fused, floating around in an ecstasy of genetic and cellular atrophy and corruption. It was an epic journey for sure, but soon, from these mushrooms the two begun painting the gargantuan, nightmare-making Magnum Opus beyond redemption, through a vast code of chance clouds, more vertiginous conjunctions and connections, strokes of searing colors, and frenzied frenzies of language. That was the conceptual transition into that
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165This essay was published in the Intertextual Sociography Review 2008.
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169Reading Deleuze
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171Even though Deleuze has inspired so many innovative recent theories, I think Deleuze shares with the likes of Gramsci, Jugendstil, and others, a love for all things pizza-related. What is so significant about this enthusiasm is that pizza is not specifically a food, but rather it is a signifier of a culture that has been formed by the ugliness of oppression as a by-product of global capitalist forms of economy. Pizza is a symbol for a type of foundation that precedes every other entity that is important to a post-modern relationship, to those governed by post-modern jurisprudence. Because of this, the pizza serves to link the modern world to the ersatz modern in a way that is terribly important for how we might orient our lives beyond the mold of modernity.
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175Let’s give an example to show what I mean. Thinking of how capitalism has operated, let’s look at an anecdote from a conversation I had with an Italian friend who made some pizzas for friends in Raleigh, North Carolina. All the huge pizzas, huge amounts of toppings, 12 large pizzas coming out of such a oven tends to symbolize the creation of tremendous wealth and the signification of this wealth across the entire globe. Yet as the gentleman argued, “All of this was built on the backs of immigrants”. And because of this, they cannot return to their homelands which is a symbolic act by which they cannot move on. But to the eyes of the modern, such a restaurant taste may be too much for it’s owners to stomach, or to reconcile with their western identity. But because of this, they must still represent the world of capitalized surplus value.
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179This is a polemic against the justification of capitalism and the dissolution of culture in this proto-post-modern world of dollar capitalism. It is not an attempt to protect the man in this world or the patriarchal, murderous family model, but rather it re-invokes a symbolic language that is a dual field to the world of modernity. By understanding the symbolic fuck-ups of the pizza, we can really understand the internationalism, the texts and the character that the modern registers in order to imagine a post-modern world. Because of this, my intent is to urge us out of modernity to a post-modern style that is far more geared towards a better understanding of the world, our identities, our ontologies, our humanities.
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183Advertisements<|endoftext|>The parents of the three 11-year-old girls who disappeared overnight Sunday from their program in Orienta Park have been released on their own recognizance after being charged with possession of drugs, heroin and marijuana, police said.
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185The children had been helping friends with some remodeling work at the parents' home at 7630 Vincennes Ave.
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187They were last seen around 9 p.m. on Saturday during a visit to the home, police said. An Amber Alert was called off about midnight, and a massive search began.
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189After at least 41 hours on the streets, snow and sleet and frigid temperatures, Mount Vernon police showed up at the parents' home just before noon Monday and took them into custody, police said.
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191The parents have since been released on their own recognizance, pending a hearing, said Sgt. Howard Lockhart, a police spokesman. No more details about the parents' apparent drug use were provided.
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193Families celebrate 26th birthday
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195Police said they could not release any further information about what was found in the parents' home, citing an ongoing investigation.
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197Besides the raid at the home, Mount Vernon police spent Monday rounding up several people who knew the kids, including an adult who had a mental health concern, Lockhart said.
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199After interviewing all members of the family, police decided they had completed their investigation and no further action is expected.<|endoftext|>How did Hamas become the king of Gaza? Until Hamas gunmen invaded Israel in 1967 the territory was divided between the PA (Palestinian Authority) and Egypt. The Egyptians eventually pulled out, and two years later Palestinians put down an armed revolt. Shortly thereafter, the Israelis withdrew too. The PLO was founded and its leader, Yasser Arafat, took over the PA’s unfinished state. Arafat then enabled the Marxist terrorist group Hamas to come to be.
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201In recent years, Hamas has come to dominate Gaza. That position was cemented in 2006 when the PA, looking for backing, gave Hamas and its ally, the PFLP, the right to govern Gaza. In 2011, Hamas won the election. When its president died this past January, Hamas' new leader, Yahya Sinwar, demanded that Hamas get rid of its rivals. A short time
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205This essay was published in the Intertextual Sociography Review 2008.
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20912 August 2008
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211I want to return to Deleuze’s “rhizomatic movement,” his new (or rather new old) creation; his installation, as it were. More like a rhizomatic patchwork. A text design by Robert Müller and Colleen Dominguez, one of many he’s worked on over the years.
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213“For the first time, [D]efinition of genealogy is based on communication,” he wrote in “Rage Against the Machine: Deleuze and Guattari on the Transcendence of Value,” published recently in France. The new technics would disperse these ideographical forms, irradiating (from the rattle of his typewriter) an abyss “like a grapewine the chaser of cider.” “This time it’s not the logics you should fear,” he added, “it’s the composition.”
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215Jean Baudrillard.
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217It seems that friends and associates say, more and more often, “I love you,” or maybe “I think of you every time I want a pizza.” If Deleuze saw in the future the effect of the rhizomatic assault on the dominant forms of thought he described, or even of materialism and the sexual revolution, he often sees not a corrective but a renewal. Pizza is not unicycling past the last square of a pizza bar like some portentous analogy to the movement of the star. You eat with others, in accordance with your principles, and, above all, with the general grand theme of life: the formation of self. The wisdom of all tradition is achieved by flexibility, by the recognition of new, more general forms. Another Italian or German popular phrasing is “bread for all,” and it is, in truth, a way to live, within limits, fairly sensible to men and women from the beginner’s primer to the Master of Ceremonies.
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219Dennis Lee
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221(ambits)
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223“I like to eat pizza with the leopard in it.”
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225the fine people at Caloros
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227McCormick
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229Bertucci
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231Paris<|endoftext|>AN LAFAYETTE, La. (WCIV) -- A man was sentenced to 20 years in prison Thursday after he pleaded guilty to a series of rapes and robberies at the Montclair Mall in 2014.
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233Alexander John Larochelle, of Lafayette, also admitted to three burglaries, two counts of home invasion robbery and unauthorized entry. His sentencing hearing was held in Lafayette Parish Superior Court, but his case was moved to the Louisiana District Court in Monroe.
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235Larochelle was accused of committing numerous rapes and robberies on the property of the Montclair Mall during the summer and fall of 2014. The Montclair Mall was located at 180 Montclair Road in downtown Lafayette.
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237At the end of June 2014, police say Larochelle broke into an auto shop in the mall and attempted to rape a witness. He then broke into a room on the second floor that was empty of personal belongings and took several items, according to a court report.
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239Larochelle was arrested July 8 of that year, according to court records.
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241An investigation revealed that during the assault on July 8 at the auto shop, Larochelle told a store employee to get on the ground, grabbed her from behind and attempted to rape her, the report states. At some point, Larochelle changed his plans and entered the second floor of the auto shop where he threatened the building and employees with a gun. He also held the gun to a parking lot manager, according to an affidavit.
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243Larochelle stole several vehicles and with the help of another person, he drove to Lewisville, Tex., where he robbed two banks, police say.
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245Police caught up with Larochelle on Nov. 29, 2014, at a mowing job in the central city of Lewisville. Larochelle reportedly told the worker he needed to ask her a few questions, and then approached her from behind and shoved her to the ground. Police say Larochelle grabbed her, threw her to the ground and sexually assaulted her before fleeing. He fled again on Nov. 30, 2014.
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249Detectives identified Larochelle as the offender and investigators linked him to the Montclair Mall theft. Officers stopped Larochelle about an hour later at a gas station on Tulane Avenue in Covington after he had stolen a vehicle and appeared to be hiding inside.
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251Larochelle was charged with eight counts of organized criminal activity, six counts of battery, six counts of armed robbery, three counts of carjacking,
252Sample, 7  of  20
253Deleuze, modernity, and pizza
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255This essay was published in the Intertextual Sociography Review 2008.
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259Saving the future, saving the present
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261Since the 1970s Deleuze has attempted to bring materialism and human tradition together. Human evolution and evolution from the animal world, mechanistic and evolutionary naturalism, technological control, and new social movements have as their common denominator different modes of execution. It is through this image that he approaches today’s social movements: a mobilization through dynamic interaction rather than before command. Indeed, it is the use of the social as a site of resistance that gives the conception of objectivity the importance it holds today.
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265It is not only his extensive writings on history, including a version of “History of Humanity,” that mark Deleuze’s approach towards the environment, but also the wide range of his intellectual interaction. His biography is a vast library of some 6,000 repetitions on a much more remarkable range of themes. This cultural proliferation is the constant quality one will find in any book published by Deleuze or his students. His objective is a playful engagement in form and content without recourse to a prelapsarian wonder.
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269What is the effect on Deleuze’s theory of an alternative future, that is, the one could have lived today through an environment appropriate to the epoch of his times, and vice versa? It is with a measure of surprise (although one would not wish it) that I would proclaim that no such future ever happens either. Deleuze does not provide us with any ideas, expectations, policies, or programs. What it is, is a continual resistance to so-called modernity, especially when it loses its technological orientation.
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273The real modernity’s promise
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275Deleuze describes the future we could have lived with in terms of anticipatory mode of life. The source and application of social authority, the focus of collectivity, seduction, and necessary organization of value proper to each social group, the achievement of a conscious perspective on and through history, prior knowledge of the human species and its nature. That future is not simply the project of a specific conceptualization, but instead models a “narrative” — a material, social, psychological one, as supported by Deleuze’s references to totalitarian, collectivist, and cosmopolitan societies. To live on a trajectory of thought consistent with this narrative — one tied to individuality and autonomy — would require the underlying systems of knowledge and ideology (individualized, collectivized, and statist), which are systematized the way astrology, weather forecasts, etc., were.
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279The materiality of theory in Deleuze
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281In addition to his infinite encyclopedic vocabulary of terms such as identity, multiplicity, time, memory, content, history, aesthetics, particularity, and the assembly of diverse images, Deleuze displays some of the research of human population genetics (virality and nucleotide differentiation) and intellectual histories (molecular forms, molecular inheritance, medical history, and genetics).
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285When Deleuze speaks of an anti-humanist position, he is in fact speaking of “organisms” or “general organisms” (referring to natural law) that do not belong to any particular species (in a genetic sense of the word). The networks of common laws (or species) are the very generative matrix of the universality of existence. If living systems are living universals (or species) connected through a shared mechanistic frame (so called evolution, predation, death, survival, etc.), there are no individuals. As Deleuze’s theory reveals a system of forces, causal forces, and the fundamental intensity of these forces, it merely reveals the “reciprocal” rule of mutual causation. The exact species of organisms are the noumena or forms that contain the molecular true identities of the generative homogeneous infrastructure of life.
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289Just as Deleuze has adapted a terminology appropriate to his own mode of organization from Nietzsche, who enriched his thinking and ironically refuted Plato’s and Descartes’ implied allegiance to a linear, an ancientsimal, natural-teleological harmony, Deleuze simply neutralizes an eighteenth-century platonic concept of progression and shows it is fossilized in historical science. In fact, one could say that today’s synthesis, postmodernism, has abandoned the natural virtues of harmony of opposites (objective thought, the unchanging Form of the Object, deterritorialization, relationality, and the affirmation of plurality) by appealing to a final and perfect dialectical harmony of symmetries which merely posit encyclopedic numeral progressions as “entities” or “concepts.”
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293The closed symbolic type
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295This
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297Deleuze, modernity, and pizza
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299This essay was published in the Intertextual Sociography Review 2008.
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303What can Deleuze add to the careful parsing and sampling of the subject of European modernity? How can the infinite-multi-categorial authority of theory enable new forms of reflection and critical inquiry? What meaningful reading of Michel Foucault represents the field of new disciplines, such as critical theory and of politics and structuralism? Here, we suggest that nothing remains from the dialectic analysis of the late René Descartes or of Italian modernity that emerged from the work of Giorgio Agamben. Neoclassical-style positivism cannot claim to provide anything new for theory and politic, and Žižek’s glowing odes to inversions cannot be considered to map a new paradigm of writing. But what remains is a reading of all the classic modern texts, from Aristotle to Foucault, that we should equip theory with, and with the weapons we need to combat it. This effort can be considered a consideration of the geography of the present, and of the riches there on the subject of what claims to we could call modernity.<|endoftext|>What are the basic operations that you can perform with a balloon? Behold the list below:
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305Pop out
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319Payment
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321Retrieve
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323Drive
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325Always remember, suction is the queen of vacuums. The vacuum is contained in only a small, fluid-filled chamber. With suction, you can grab and remove objects. You can also make a collection of items for easy grab. For example, your vacuum might be able to drive off and collect spare parts as it leaves the scene.
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327The other types of vacuum cleaners are straight tubes. All the other options would work perfectly for your home.
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329When it comes to freedom, you probably ask what is worst that could happen to you by buying an expensive commercial hard vacuum cleaner. At their top end, vacuums can work and work well. However, it may be perfectly amiable to pick up an inexpensive vacuum in order to save money on a new commercial vacuum.
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331Another consideration is the ownership method you employ. Here are some recommendations for both commercial and home vacuums:
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333Commercial Vacuum More expensive, but, it is definitely a much more sophisticated and powerful model. It functions more like an automobile or vehicle. In theory, it is something you can use anytime, anywhere. The cost of the vacuum increases if you intend to simply use it every day. It may also be that you will need to choose among harder options to get the most powerful vacuum and also in order to make it look as natural as possible. Home Vacuum You might start small and if you like, use the home option. It will free you from having to watch this type of vacuum fill up the room to perfection. It is a safe choice because, all your supply of fluid is contained within the vacuum, so it would be complicated for another person to access.
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335For the best results, you can use our position-switching automated vacuum cleaner. For that process, you get to choose between the various different tools for your appliance.
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339<|endoftext|>Considering that other 2017 anime dubbed versions for Toei titles such as Heisei Seikatsu Yonder, Tom-chan no Hanabiragi, etc. are now also online, we decided to compile our new list of English dubbed versions of voice actors by series, which you can find below:
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341Manga Projects
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345Fullmetal Alchemist Season 1 (Tomaru Himura)
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347Manga Adaptations/Anime Adaptations
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351Gangsta. Season 1 (Jessie Angelo,) Originally aired in October 2015 (second episode from hiatus)
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355Gravity Daze Season 1 (Zero) Originally aired in July 2015
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359Digimon Xros Wars Season 1 (Rinko Tomita,) Originally aired in January 2016
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363Yu-Gi-Oh: Dark Destiny Season 1 (Enkidu,) Originally aired in July 2015
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365Garo Season 1 (Maico), Originally aired in October 2016 (1st episode after season finale)
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369Magical Girls 'R'lyeh (Natsuki Takahashi,) Originally aired in June 2016
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371Popular Anime Voices By...
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373Magic Knight Rayearth Gyao (Daisuke Ono,) Ash Vs Evil Dead Strut Solos
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375Les Miserables Mika Sakaguchi (Ian McShane,) Cowboy Bebop Kazuki Yaoi
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377Proud Mary XBLA Agnes Bruckner (Sarah Michelle Gellar,) Aqua False Soma Maria
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379The Patlabor Seal of the Whomans Comic Character Actress (Yuko Kaida,) Monster General
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381The Love Parade [Children's]
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383Deleuze, modernity, and pizza
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385This essay was published in the Intertextual Sociography Review 2008.
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389Several years ago I wrote a commentary on Deleuze and Guattari’s metaphysics of topology in A Thousand Plateaus, which in turn was an open response to Butler’s chapters on “configuration” and “dissociation”. The two works (among others) played a key role in making me aware of the surprisingly detailed and precise allusions to the pizza shown towards the end of Malatesta’s The Anarchist Cookbook (originally published in 1985).
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391Now it is time to bring this connection to another level of complexity by examining the precise and deliberate logisticality (that mostly goes unreported) in Deleuze and Guattari’s book A Thousand Plateaus of the specific manner in which pizza is dealt with in their own name: “Café Deleuze and Guattari” (CCGA).
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393The origin story as it is known today is that Deleuze and Guattari created the Cafe A Thousand plates, about which they, or at least their dons, enjoyed “the joy of having this plane of simultaneity to itself” (232). Further, A Thousand Plateaus and its protagonist Pizza, the symbol of “sphere”, seem almost to have been out of an advertising professional’s dream: a setting in which Deleuze and Guattari appear to be quite comfortable – forever for as long as we read according to them, indeed.
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395A copy of the “Reconstructing Deleuze” DVD was once sold for a whopping US$1,150 at an anarchist book fair at Burning Man in 2005. Interesting that the caffé was held in a large, wooden, round wooden chest: it seemed to be more like the ordinary oven of a pizza parlor than a more discerning outlet.
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397Moreover, a copy of the immensely productive book Night Capital was offered, apparently also a copy of the very first CCGA. The book, by David K. Okrent, is a probing critical analysis of the dialectical movements elaborated in Deleuze and Guattari’s A Thousand Plateaus. This meticulous commentary also unveils a certain fundamental commonality in all of the books of that series (like The Inconstant World, 1322, 461, etc.) which still survives on this year’s publication of The New A Thousand Plateaus, which probably could not without one of the care-taking scientists in the founding generation of the CCGA.
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399The obvious conclusion is that the CCGA was created by and with the goal of participating in the promotion and critical dissemination of the works of A Thousand Plateaus and its inventors. It is with this concern in mind that I therefore came up with the “implicit” hypothesis of this essay: that the “of” and “the” in the names CCGA (Chronological and Categorical), and A Thousand Plateaus (A Thousand Plateaus and A Thousand Plateaus) are in fact in fact both derived from the Latin “cafescind” (to reset or to set free). (The article “1001 Things That Deformed The Art and Writing of Deleuze and Guattari” is in part a critique of this same idea.)
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401It is indeed my sincere hope that this hypothesis will be adopted in the future research projects dedicated to Deleuze and Guattari’s entire body of work.
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403This essay appears as an article in Intertextual Sociography Review 2008.<|endoftext|>If we believe the United Nations, we should expect a little less respect from our leaders, but for their first instinct, it actually appears to be to stand up for you. Per the UN, Mexico has done “everything possible” to combat government corruption. That’s the story of the $2 trillion Pemex national oil company, the largest of its kind in the world. I.e., the cartel Mexico sells oil to buy guns from you for drug distribution in the West . . .
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405But in the embattled Mexican city of Chihuahua, corruption is a local problem, not an international one. Left untouched by the aid packages from the United States, EU and Canada, the city of 20 million has little hope of receiving much-needed foreign assistance. Instead, small-town mayors are under mounting pressure from criminals that have taken control of the drug trade with violent acts of violence being recorded at a higher rate than before 2006.
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407… Chihuahua’s citizens face a double burden. In addition to fighting drug-trafficking gangs, they depend on the judicial system for their legitimate work, a system that is not up to the task.
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409The legislators of Chihuahua
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411Deleuze, modernity, and pizza
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413This essay was published in the Intertextual Sociography Review 2008.
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417This is a continuation of my Freakonomics, Cybernats, and Philosophy essay, which originally appeared in the Intertextual Sociography Review, but has since been expanded and updated for university seminars and non-academic book chapters. (An earlier version was on this blog.)
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421This essay originally appeared in the Intertextual Sociography Review, DER PUBLISHED, October/November 2006.
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425I received the original Alienating Pizza via e-mail from Franklin Foster, co-editor of "The Meta-Medusian and Globalization of Food Consumption". For more on computer hackers, pranksters, and the history of pizza, see my book on Hacker Culture. I have blogged before on Deleuze and Bordiguil by republishing a post of his on my website.
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429In Abstraction and the Greed of Humans Deleuze, Mill, and Crawford discuss competing knowledges, known as different structures. I offer a theory of four structures here: practical, perceptual, affective, and temporal.
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431Update: In Heldstad/Foster/Faulkner/Pinker: Upstairs, Downstairs, Humanities, September/October 2007 (PDF, 4 pages):
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433Challenging common notions about "culinary" society. They disagree about the requisite role of dialectics as a change agent, to claim that debates over composition and oppositions remain unduly abstract, to say that we continue to have rational animus against other "things we don't understand," and more.
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435Published on this blog: 2006-10-01
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439Online: http://hardwroughtness.com
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443Salon article by J.J. Appel: A theory of pizza
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4452013-04-15
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449Notes: The theoretical contradictions around pizza are an implicit attempt to articulate a field theory of representation.
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453Excerpt:
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459The other pizza: That pernicious scientific fact that infects us all. It has about 600 calories on it, can't be spread, and after eating it a person feels terrible the whole rest of the day. You can also carve it into a slice, but why would you want to? The entire pizza is disgusting. What's the fucking point of eating it?
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461Excerpted from Turbonei and Black 2002, Chapter 6 of Alienating Pizza: An Analytical Theory of Descartes' Justification, Deleuze 1993, trans. Flanagan 2004, c.p.
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465Reply:
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467In our conversation, Caroline described pizza in terms of "parts." I responded, "Much like dolls have parts, we have parts." In what follows, I clarify that--and offer a conjecture.
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471Part. (e.g. slice) vs. Parts. (e.g. slice with olive oil). Parts like these manifest themselves in their affective aspect, as in this sandwich:
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473Picture a half a peach--on one side with crispy tortilla; on the other side pale in comparison--but with the skin only; the flesh even darker. These are, we might say, the parts. It is not the whole peach that tastes like tomato, but the apple, the banana, the peach, the peel. When the peaches are frozen, this alters and "adverts" their affective aspect--perhaps the peach part only tastes in this way because of the ice packs on the peaches themselves. Think of birds that have one rubbery eyeball for eyes and then a soft surface for feathers: bare skin makes the eyes melt; feathers make the feathers, but the eye less free to.
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475The snack I got last night at a restaurant called Pizza Heaven was a delight: crusty, melty, and packed with piesicora, the cheese, and the olive oil. The delivery looked good as well, so I guess I'll leave my fingers on that.
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477But my real interest in the idea is its extension into an everyday mode of affective perception in which a single, body part is referred to as a part; the parts, then, are constitutive of perception. This definition follows from responses of second order meat analysis scholars to previous theorists' would have it, because they traditionally think of embodiment as conceptualizing the whole of a person's body, and the affective dimension the "essential part." But here if we generalize the notion to include non physical attributes such as temporal relationships--and if we apply it to ideas as well--then the affective dimension becomes more pervasive and intimatic.
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481In Spinoza, A Theory of the Heavens Turbonei, et al. a variety of togetherness of spatial objects is manifest: the sky-monolith of a table, the plate-be
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485This essay was published in the Intertextual Sociography Review 2008.
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489Nineteen sixty-nine belongs not only to the immediate aftermath of the October Revolution, but also to the years in the making of a modernity that is simultaneously partial and general: partial because of its prefiguration of the emerging Total Cultural Process; general because of its contribution, more than anything else, to the disseminated capacity to generate hybrid modes of critical practice that situate both modes of production within the same critical genealogy. The seeds of every critical practice are germinated in their rupture with the decaying forms of a pre-technological economy, with a range of forces and social orders that have maintained interdependence while diverging from each other. Thus, Marxism recognizes capitalist modes of production while rejecting nationalisms, while poststructuralism refuses formalism without realising the generic archetypes and forms of repression lurking in ways of thinking that reproduce them. Not only that, but the concept of the collective economy which first appeared in an analysis of fascism as a negative development from a pseudo-aesthetic and idealist conception of society when the German Reich could be understood as representing the State and human benefits derived from it, was something of which Deleuze was an adept. Nor, for that matter, is it merely the massified reign of capitalism that Deleuze refers to in the rationalist defiance of the turn towards nostalgic longing in works such as Baudrillard and an increasingly nostalgia-absorbed ethnography of the Mandenstern. Indeed, Empire has for the bulk of its pre-capitalist history personified the figure of the commercial individualist, as within the framework of epochs defined by core values that privilege intensive consumption, individual preoccupation, and minimal risk of repetition.
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491Within Deleuze, these conflicts are intensified both by the need to reconcile the distinct modes of criticism deployed against them (i.e. to simultaneously direct a sustained attack on mimetic forms of expression without foregoing the capacity to criticise existing formations) and by the equally urgent need to create modes of communal critique and marginalisation that leave behind the redoubtable symptoms of the social attitude in order to enter into the desiring machines of the communities of this new historical period. But if the affirmation of a sense of the quasi-civilising truths of the postcapitalist future depend upon an all-embracing collective faith in the absolute exuberance of the future with all its messianic subject, the contradiction between the attempt to produce and perpetuate the possibilities of the future require even deeper traumas of tragic displacement to fail. The fact of Deleuze’s split personality and his enduring value-laden creative agency make most of the tangles of philosophical paradox and contradiction that he has occasioned in the course of his work difficult terrain to navigate. That much is easy to grasp for the academic subject of philosophy, most of which (including his engagement with Marxism) looks only too keenly for evidence of the failure of thought. But, as I have tried to suggest here, it is a daunting challenge for the philosopher of the wider period seeking to understand Deleuze at his best in even the most basic way.
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493The confusion of these matters is symptomatic not least of the very negative reception a thinker who, after all, seems almost deliberately (and unsuccessfully) to betray its own orientation towards a higher horizons of meaning turns out to elicit, even though he had in fact never had it, and despite the fact that the implicit points of recourse he has sought to convey in his work and in his historical and social writings were actually the principal rationale for the adoption of a position as anti-Hegelian and anti-Marxist as that of the Marxist tradition, if not in its most privileged direction.<|endoftext|>Best Buy is not alone in having high-profile breaches. Elliot Spitzer, New York Times columnist, sees a parallel between the retail industry’s remarkably seamless victory and the downfall of Borders. Both markets faced increasing competition from e-readers, which irreversibly transformed the market. The difference is that Spitzer believes—or seems to think—that the times have ended for brick-and-mortar markets. He sees not only Amazon, but also competitors like Google, Walmart, Lowe’s, and Dollar Tree as signs of an end, and remembers the brand of zealously competitive retailing that proliferated in the pre-Flip-Top America that haunts him. His co-writer John Samuels this week set the record straight: “Everything John and I mean by what we call ‘Valuation Imperialism’ is a recent phenomenon, from the 1950s through the 1980s.” But Spitzer and Samuels had no answers to the big question of whether this war was deserved—why is physical retailing going down, when data on data looks so much more promising?
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495One thing investors may do is take a page
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497Deleuze, modernity, and pizza
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499This essay was published in the Intertextual Sociography Review 2008.
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503Nothing on any pizza can pass for ambience: if you’re eating pizza you are reading, or recording, texts. Pizza is the logical final conclusion of l’art sans méditerranée, the absolute separation of sign and signifier which renders all art indifferent (even when it is really imperative), and pizza is the conceptual endpoint of modernism’s metacommunism, ergo the logical conclusion of the definitive project of the city. But the same can be said of reading your favorite books, probably. The logocentric order is admirably stable in this regard. So why does one have to resort to restaurant delivery? Doesn’t pizza, like eating your “library postcards” (immediately heard as “Livre de nos salars”), make one as lazy and distracted as Le Camus? Most importantly, isn’t it a contradiction that the single most outstanding exponent of the formal asymptote of the logocentric order, more to the point of the pedagogical paradox, was de Leuze (born August 31, 1933 in Bordeaux) and is best known for writing the graphic novel La Jetée? Why can’t we eat, since not all pizza satisfies our cerebral needs?
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505A significant part of the answer to this question, largely apparent already in his posthumously published volumes Une histoire de l’art sous forme d’esclaves et vignettes (Posthumous Graffiti and Labyrinths of Form: Stories), is that pizza is still subjected to these type of logologic limitations (for them, there is “no vision” of pizza as a signifying content), but for other reasons (the details of which elude me) a topic that served as the foundation of the first issue of Intertextual Sociography Review, from which this essay is a part, can now be investigated. More specifically, as one starts from the supposition that there is no pizza signifying content, what are the occurrences to which this signification refers? One can’t then, one might surmise, simply say “there are many.” One cannot speak of several uncountable experiences of pizza. As Mario Larva has pointed out, and as Oliver Sacks, observing the American restaurants where Larva eats his pizza, has shown, you will probably never eat the same pizza twice. All these pizzas are not oneself, either in the sense that they persist, or whatever they may represent, in the order in which they materialize in successive consciousnesses. Larva calls the relation between the order of appearances of a pizza, in our humanity, a “spin,” and Sacks describes the process by which one tortures the pizza in one’s dining room as “a comic calculus of extension and contraction.” This is far from being a trivial question. Larva and Sacks, although both are familiar with the logocentric order, are incapable of theorizing it as such; and as such, they are not at all able to locate where human subjects place themselves within it. It is only through the exclusive maintenance of the self-importance of the self that such orders can be articulated. This relates to the reading food in an aesthetic sense, a reading ritual, an act of taste. Larva notes that you can save considerable time and money by ordering pizza in advance from a pizza joint, or even on a pizza date, than by purchasing the pizza and having to grill it the next day, while at the same time keeping track of inventory.
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507We are here compelled, once again, to consider Deleuze in his perverse attention to the difference between the apparent (logocentric order of real and artificial, objects and referents) and the actual (the order of apparatuses within bodies, the meanings that come from body, bodies that are not for themselves but within themselves). Whereas for Sacks, the most important arbiters of meaning are the the site of perception, for both Sacks and Larva, the number of referents and actors that should receive significance in this discourse concern only the contingent order that is reflected through the body. There are meanings, or I might say signs, to be exchanged, and we move between senses of the sign, insofar as signification is a matter of representing signifieds. It is a matter of not simply seeing, but of seeing and not.
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509A related parable from the same seminar informs what we are taking about Deleuze and Sacks by this reading of the pizza theory. “Deleuze,” I begin my lecture at the Society of West African Languages and Cultures, “did say pizza is the most refined taste of the planet,”
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511Deleuze, modernity, and pizza
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513This essay was published in the Intertextual Sociography Review 2008.
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517The class I have just taken focused on Deleuze, a philosopher whose work has circulated in a wide variety of contexts and whose theories have been applied widely in various different ways by philosophers, social scientists, artists, and others. During the course, the author (a film student from Beijing) explored at great length the beautiful Parisian pizza as a representative example of cultural difference, and in so doing asked questions like “In what follows, I will confront Deleuze’s work with several objects of cultural difference in order to get at something about the text itself. In particular, I will focus on how he questions European universalism while steadfastly cultivating a concept of ‘modernity’ which renders all difference innocuous and solutionable.”
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521Deleuze’s early work has two main strands: a transcendental thrust and a new subjectivity. The transcendental strand is an expression of a serious interest in “exceptional” situations (and the questions that might arise from the search for transcendence) manifest in things like the “philosophical novel,” namely to read it as a sort of progressive exploration of cultural differences between the world of the Real and the world of the real possibility of an ideology of perfectibility. This transcendental tendency comes more or less first out of the waning of the Victorian Era, when it was found to be an especially effective way to connect a new radical culture – one of which Deleuze himself was one – to the decadent order. And then it bled into other areas, in particular the study of the effect of new scientific discoveries, which produced a realization that objects that were forbidden to previous generations of humans – new genes, new land, whatever – might have some explaining role in shaping future lives.
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525But it has not always been this way. Deleuze’s early work saw the first bits of the modern world as being a less “othering” kind of cultural distinctiveness, rather than more, and this perspective is based on an emphasis on differences in experience and experience and the world as constituted through those experiences. This thesis is best articulated in this passage from Structure of Thought, where Deleuze suggests that the function of certain discourses is “the reversal of the direct, the given, the concrete, the ocular, through and back out again the abstract, the symbolic, the cerebral, in order to produce for them a hybrid, an abstract-symbolic figure that corresponds to a new biological-representational universe.” Deleuze recognizes an attraction to this which goes well beyond the conventional human inclination to fear any perceived threat to tradition, the community, and/or a certain culture. Rather, it is so internal to some of us that one is compelled to remind oneself of the dangers of this path in order to prevent our own self-destruction: “In a sense, I see poetry as a way of warning others not to tread down the same path. In almost every poem, there is a poem on the dangers of a cultural accentuation, or on the dangers of some cultural blooming, precisely because of the sickness of purity in a time which is increasingly materialistic, relativistic, scientific, conceptual-economical. That this disease is transmissible, just like madness, is not only a sign of its universality, but also the sign of its effectality, its capacity to carry on into another moment of life.”
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529Thus, in emphasizing the uncanny polymorality and heterogeneity of forms in Deleuze’s work, what matters is not just the normativity of a certain object (as in the Great Poetry of Homer), but the opposite and radical reciprocity among objects, which results in their coevolution and interplay, one acquired through other objects of experience. Here, for example, is the thought process of a copy of several of Deleuze’s essays by a notary public:
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543In the course of the class we also discussed an interesting and provocative argument I read over the Internet from an old Deleuze reader called Kopano-deventer (a conservative reference). Kopano-deventer is a lifelong socialist who supports the Socialist Party in French elections. In it, the author discerns an affinity between Deleuze’s thinking (by which he means modernity) and the various conservative ideologies (which we will henceforth call “reformism”). Looking back over his career, the author finds an unexpected connection between Albert Camus and Jean-François Lyotard, less surprising since Lyotard is a Deleuze enthusiast. Perhaps Lyotard will prove more central to the Marxist future than the official Marxists might hope.<|endoftext|>Christian evangelist Franklin Graham once again implied that
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547This essay was published in the Intertextual Sociography Review 2008.
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551Johann Jäsche translated Deleuze's first, 1957, collected book, Difference and Repetition, and it introduced the famous text "Difference and Repetition, par excellence", its "par excellence" statement that flows along with the text. Put together by Jean Florian, Jäsche's translation was used in the 1960s to make Deleuze's work more accessible to a wider public and it is still preferred over Deutsch translations today.
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555The original Hegelian concept of identity as gender, as object or subject, as difference, was the radical departure from traditional Marxist (and political) concepts of identity as a mere identity: determination in a priori categories like 'male', 'female', 'racial', etc. Deleuze returns us to a post-Marxist standpoint by finding parallels between the Hegelian concepts of identity, difference, and repetition in his concept of free modulation, or free rein, in which the satisfaction of contrast, the dialectical unfolding of contrast, find satisfaction only in variety, in and thereby overturning both repetition and identity in the movement of fluid posing. In his later Deleuze, 1972, Deleuze injects this concept of free rotation, free regard, as his interpretation of the ancient Hindu concept of sabda (supreme delight) as a dynamic significance of seeking or eating or turning to learn something new. In its original neo-Hegelian form, the idea that studying a subject or an object will always lead to a different version or mode of understanding of the object or subject is rejected because it has become a limitation to understanding the object, to the oneness with that which differs. Or, as Deleuze puts it, classical Marxism, the Marxian notion of representing the concrete totality of things to him, implies a reduction of thinking to representation, or unification of thinking with the totality of things that it might begin to perceive and to reveal. Neo-Marxism, on the other hand, relegates the question of representation to each individual subject.
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559The concept of free rotation is repeated from the dialectical thematic of the third book in the four volumes of the collected works: its importance lies in both the simplicity and the generality that it gives to a view of history, always conceived as "decisive", of history (at least in the Hegelian sense of time) as a history of free passing through repetition, hence as the expansive yet unstable repetition that must be reconciled by freedom. This pluralizing version of determinate history is what Deleuze finds to be "freely" exercising a more general freedom from the one-sided predeterminations of representation. In this respect, Deleuze's description of history takes on a Hegelian appeal in that it rejects an "identity-time" mode of thinking. In his later writings, it is often possible to see how Deleuze also forgets to see the particular problem and anxieties of any particular thought or experience itself as at once opening onto other possibilities.
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563Indeed, in a way, fascism and violence are fundamental concepts of the theory of history, as one sees in particular in Deleuze's notion of "the capacity for violence": at any moment the inability to respond effectively to a violent reversal in the history of a situation or an identity creates a "void" (it permits the unmovable), a fact that is simply absent from the "unthinking world" that Fascism could produce. "The same deed" is not only repeated, it is erased, invokes total indifference towards any counter-possibilities or own possibilities.
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567For these reasons, it is wise to recall the dictum of an especially useful passage of Nietzsche which provides all the necessary arguments for thinking of the project of materialism in Nietzsche as including a grand ontic project which could not be called "subject-centered": at any point of history, there are simply possibilities that are never conceived, because it is a fact of possibility that at any moment a new stage of unfolding could put into play something qualitatively different. What the social movements we observe do is to present possibilities of renewing rather than subjecting, possibilities of inventing an open situation rather than guaranteeing a crushing and self-serving determinism. But at no moment of history is there any point of possibility or "subject-centeredity". Politics begins, and occurs, in conflict and change rather than in any kind of preordained destiny.
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571This essay first appeared in the Intertextual Sociography Review 2008.<|endoftext|>
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573What stands out to you about Dan, watch the video above and then answer the question below.
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575We’re talking about Blockchain technology that can change the way we think about online payment systems. It can stand in for the system but it doesn’t replace it, it enhances it.
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577We think blockchain technology needs to
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579Deleuze, modernity, and pizza
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581This essay was published in the Intertextual Sociography Review 2008.
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585In 1975, Graham Robb, together with his University of Brighton colleague Alastair Chamberlain, launched a breakthrough literary project in which no less than 34 manuscripts of radical philosophical texts of the 70s were published.
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589In place of publications by authors of the avant-garde such as Camus, literature, art, film, music, or painting found in bourgeois publishing houses, the library at the University of Brighton was turned into a space for speculative radicalism, where the visionary histories of these writers, critics, and artists were celebrated alongside the inventions, techniques, experimental programs, and experimental cultural subjects of the post-war Creative Writing Group, tracing their tragic back roads in Britain and Europe.
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593The resulting Archive Press produced some 120 volumes of original material between 1975 and 2000, many of which the editors' research had kept secret, including works by such luminaries as Said, Foucault, Marx, Horkheimer, Bloch, Jacques Rancière, Deleuze, Christo, Ranke, Nietzsche, Auden, Adorno, Schmitt, and Sartre.
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597EUGENE COURTS, SOPHIE PUGELMUND, CONNOR WARREN, JACK KING, AND DOUG WOLF , in collaboration with the editors of Dialectics of Liberation
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599• London: Dialectics of Liberation Press, 2002-2008. Contribution list, lasting April 2001. • Toronto: Dialectics of Liberation Press, 1999-2002. Contribution list, lasting July 2001. • Paris: Clairvoyance, 1999-2000. Contribution list, lasting February 2001. • Berlin: Clairvoyance, 1996-98. Contribution list, lasting April 2002. • Amsterdam: Clairvoyance, 1995-96. Contribution list, lasting September 1997. • Berlin: Eurovers, 1989-90. Contribution list, lasting July 1998. • Stockholm: Clairvoyance, 1989-90. Contribution list, lasting November 1998. • Los Angeles: Clairvoyance, 1988-89. Contribution list, lasting October 1998. • Montreal: Clairvoyance, 1976-79. Contribution list, lasting February 1999. • Newton, MA: Clairvoyance. A study by Eugene Courchesne—Newport OR: Independent, 1982. Prologue by Paul Williams. • London: Dialectics of Liberation Press, 1981-77. Volume 2 1975-93 (Vol. 1). • Bristol: Clairvoyance, 1981-82. Volume 3 1977-91 (Vol. 2). • Albuquerque: Clairvoyance, 1979-81. Volume 4 1976-92 (Vol. 3). • Venice: Clairvoyance, 1980-82. Volume 5 1978-90 (Vol. 3). • Barcelona: Calle Matriz, 1982-83. Volume 6 1980-90 (Vol. 3). • Santiago: 24h Servais, 1974-75. Volume 7 1981-90 (Vol. 3). • Washington DC: Dialectics of Liberation Press, 1979-83. Volume 8 1980-93 (Vol. 2). • Cergy, Vincenzo and Bruno di Marco , in Voices of the 21st Century interview (1972), in Free Speech in the U.S. and Europe (russ.va, 2007).
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603One of the anthology's first contributions is a scarcely scattered essay by Deleuze, Horkheimer, and Benjamin (ed. Wolin, 1978), which initiated a long wordsearch that culminated in the production of Discourse on Music and Discourse on the Philosophy of History that is a launching pad for many of the books Deleuze has written since, as well as a book by Edelman that McHugh considers the single best book about Deleuze, Vol. III of the Portable Deleuze series.
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607Another book by BEHEMOTH that McHugh discusses is A Plea for Agamben—Princeton 1980, volume 2 of the Prix Du Pouvoir series.
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611HUSSEIN KURTZ, a close Deleuze scholar, has collaborated with Michael Hardt and Antonio Negri on what McHugh calls “the Zen aporia of the Italian avant-garde” and manages a book's worth of Deleuze interpretations and literary reflections by his adoring readers (Bigam, 2003).<|endoftext|>Getty Images
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613The NFL has conducted a number of “independent” investigations since the league’s current financial problems hit, and some have resulted in strong criticism of the parties involved, which have nothing to do with the league itself.
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615At the most recent round of investigative work, the NFL hired Seattle Seahawks General Manager John Schneider to
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619This essay was published in the Intertextual Sociography Review 2008.
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623Restructured by Louis Althusser and Léo Taxil in 1977, Promethean is the meaning of the book Deleuze, Michel, and Benjamin. Althusser is the canonical figure of structuralism while Deleuze is more in the Nietzschean mold. In turn, Benjamin is usually associated with modernity but his quest for the biblical injunction to “be what you are” underpins the culture of the neotenic order Deleuze creates for us. Property, the attitude toward the home, money, philosophy and so on, are part of the punitiveness which comes from jaundiced modernity. But we must add a more sophisticated attitude toward the home. This forms the subject matter of the work, which is meant to survey the sadism awaiting us in the shape of what the heterothesis Deleuze and Guattari give us as a thematic. Where other works by Deleuze exploit the thinness of his philosophical style, Promethean reads him as a master psychological author. I am not trying to make a qualitative judgment, because at the same time, there are no coherent “logical” criticisms of the author.
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625Probably, though, more people who are familiar with “the exene” as Deleuze so eloquently describes it, will be familiar with this book. More so than any Deleuze or Guattari, this text can be very dirty reading. It condemns and punishes at once. The punishers include structuralism and subjectivism, rendering all preceding works, its theoretical material as well as its political developments, useless. More direct retribution includes those to whom Deleuze treats as less like oneself than another about whom you do not know the specifics and expect the worst. Our only relief can be obtained from the instance of becoming a partisan, being in the know rather than, for example, the opening of France’s post-9/11 Constitution. Yet, as Voltaire proclaimed, knowledge of ourselves “is nothing more than knowledge of our own ignorance.” The experience of the finished work is novel enough without delving so deeply into the creature. Indeed, we might say, “because of the actuality in the world of this work.” Because we have already read it twice.
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627The bulk of the book seems to be important reader’s notes, replete with names and places, but nothing is ever truly elusive or mysterious. The most interesting and relevant quotes come from [1]. The remaining questions of more profound and lasting import are eerily absent, though, as the opening words of the introduction indicate, “This essay will develop a general theory of sexuality.” [2] In this respect, it seems, Promethean reflects the field of postmodern history more than postmodern theory. And in this sense, it can in part be compared to Foucault, whom Althusser counts as his comrade. That the most beautiful thing about the postmodern style is the competition between it and its own past is to be expected. Furthermore, W. Edward Tick incorporates a crucial quote from Promethean in his very accessible Dialectic of Sex. Even in this instance, though, the representation of either capitalism and humanity, at least in terms of their practices, is perhaps a little over-ambitious. If future historians of the postmodern turn to a Deleuzoguattarianism as best suited to the Freudian. The signs of possible emerging postmodernism in brain scans may be visible at least as early as last year. [3]
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629An overview of Promethean’s thematic will attempt to relate Promethean with the subjects of Descartes, Nietzsche, Marx, Freud, Schelling, Nietzsche, Hegel, Spinoza, or Kierkegaard. The authority of the black swans names and locations notwithstanding, they would explain just as much as their modern past if grouped in this manner. I think that I am making more sense of Promethean here than I have done through the cumbersome pages of taxonomy. I am no critic of postmodernism. None of this is to say that one should argue against it, for example, but rather, that no new metaphysics is needed. So it is fortunate to think the internal question of Deleuze, who makes apologies for himself by writing “Love is the only fundamental question” in a very explicit fashion; and who makes love the subject which acquires the authority of being, and therefore, reason. But “with love,” as Rousseau allows, “who knew not love?”
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631[1] Nietzsche: 47-51 – 83: Nietzsche: 70-81 – 101: Nietzsche: 153-172
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633[2] Althusser: 386 –
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637This essay was published in the Intertextual Sociography Review 2008.
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641Introduction
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643On the fall of modernity
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645Introduction I can definitely say that I agree with fellow modernity theorists, like Jacques Rancière, that our modern culture has slid all the way to decadence and slavery: Fascism, economic speculation, the Left, media connotations of mainstream culture, the emergence of Indian ideologues competing with the good ‘ol, white post-modernisms. In many ways I also agree with others, like Fernand Braudel, that modernity is a term for any society which develops a certain sophistication and the ability to think and communicate, though not in this way, but in another. While some of my more ideological friends hold that modernity is the neolithic stage, and that it’s on the rise again, others argue that it’s already dead. My point isn’t about whether modernity has really appeared, but about whether we can still live under its umbrella, or whether we need to move on to another one. The moderns were capable of developing any structure, but because they knew that their society was important, a superstructural foundation (like feudalism, aristocracy, monarchy, or enlightened despotism) was able to determine the rhythm of their development. Up until and including the late 19th century, there was little, if any, concern about the early stages of the modern socio-historical and cultural transformations; these were viewed (even when they were seen from the point of the possible) as having a limited value that was worth the effort of laying the foundations of a new sociopolitical structure (and this is why Brundel, as a theorist of modernity, is so often yet be strident in defining what kind of ‘modernity’ he describes). What is so great about Rancière’s analysis of the end of modernity is that he gives us an exhaustive and clear overview of what contemporary civilization is, and shows just how much diversity and violence has spread over its cultural landscape. That is, fascism, media and power, practices of pluralism, liberalism, and forms of schizophrenia. I feel it’s is not an exaggeration to speak of our civilization as a colonized one.
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647Modernity without culture and its defining features, including technology, art, personality (isolation, victimhood), autonomy (disorganization, fragmentation, personal autonomy, and individualism), and morality (but also the affective and political behaviours of ethnocentrism, and bigoted nationalism) are not merely less robust but have always been harmful, but, what is even more worrying, that contemporary man has no understanding of modernism, even as a force for social development, as experience. Radical Nietzsche in The Genealogy of Morals talks about the ‘evaporative flows of modernity’ (through which, a moment ago, I was trying to make sense of the middle of the 19th century) and what Ben Fowkes makes of Nietzsche’s ‘amoral turn’ could very well be one of the tendencies that informs the new onset of nihilism. It seems that western man has no concept or memory of what it means to be morally relevant, and he thinks that even if he’s not directly fighting an enemy in some area, an enemy still exists outside of himself, exerting an effect on him as long as he survives. Much of the emptiness, so to speak, of modern life stems from man’s lack of knowledge of what it means to be morally responsible (albeit in an unhealthy way, or in a very annoying way). To be moral is to have an ability to undertake responsibility for one’s actions, and by necessity one understands what responsibility entails for the all parts of oneself. That is, modern man’s inability to remain ‘moral’ is the consequence of lack of understanding what it means to be morally responsible (an inability that is compounded by the strong individualist tendencies of much western civilization). Take a genuinely moral man (e.g. Socrates, or Confucius) and you see how much they go against modern man’s desire for personal autonomy and autonomy alone. In some respects, the philosophy of Stanisław Leśniewski, especially his four constellations, could be regarded as akin to that of Nietzsche, or even more so, to the Hans-Georg Gadamer dialogue ‘Head and Eye.’ If a man is a free individual who does not make his choices, as it were, from the good of others, he has no need for a moral center, and thus does not recognize it. Being a free individual in this society is not all it’s cracked up to be, and Nietzsche would undoubtedly agree with me that it can be, given a moral foundation. We do not have, and do not need, a
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651This essay was published in the Intertextual Sociography Review 2008.
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655in
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657DO NOT RELEASE ANY STATEMENTS OR OTHER DEMANDS OR DEMAGOGUES OF ANY kind. THIS IS THE ONLY VERSION OF THIS TEXT ON THIS WEBSITE SONSTHE PRODUCTIONS, AND IF THIS CHANGES THING, I CANNOT CERTAIN THAT THIS TEXT WILL STAY THE SAME.
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659<a href="http://www.intertextsociography.co.uk">http://www.intertextsociography.co.uk</a>
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663I started this essay because of a conversation with a friend in the hallway of my university’s lecture theatre. “You must know that there are no academics who make pizzas,” he said. I know what you’re thinking: “so, you must know someone who makes pizzas.” But I was sure that academic pizza-makers would rightly deserve the awe of generations of my peers. So I quietly typed out the sentence, and went back to my office to put the finishing touches to my dissertation.
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665This was a bizarre situation, and it became even more bizarre after I returned to the breakfast bar to build a theoretical picture of pizza. Of course, these attempts were worthless: what an endless futility to try to explain the slavish cult of elitism that begets my classroom counterpart. But I felt a little oddly resolved to this absurdity. And since this is my second time reinventing a story that I thought I had discarded, I thought it better to summarise this mish-mash of improbable ideas into something that you, too, can love. And yes, really, the pizza-making mass-misunderstanding of Deleuze is dangerously close to it: after all, according to Foucault’s Journeys Deleuze does spend the bulk of his whole career thinking about pizza.
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667This essay is a reconsideration of Deleuze’s syllabus. Throughout his life, Deleuze could draw a straight line from Jaurès to Burroughs, and from Burroughs to Kimball. But why does he draw a straight line from Jaurès to Burroughs to Kimball? There were many versions of his syllabus over the course of his life: the most common version is the one he presented in Journeys (1968): his general framework for thinking about social systems is that of Jaurès: Deleuze uses Jaurès-like texts to explore these systems. His more recent texts, Freedom and Difference (1989 and 2007), don’t really offer this kind of Jaurès-based framework for thinking about social systems, but they do bend his Jaurès-based framework to the philosophies of economics and evolutionary biology. The reason Deleuze fails to link Jaurès with economies that manifest various kinds of survival-, recuperation-, sovereignty-, despotic-, slave-, racism-, and globalization-, is that it is hard to conjure an ontology that can’t be recuperated into a national-capitalist supremacist bourgeoisie. And so, this is why Deleuze’s syllabus isn’t useful: it’s a deeply unproductive exercise.
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669But perhaps the most frustrating aspect of this phonic system is that it fails to work if we shift to the latter pages of Journeys. “Let us ask, where are the boxes of pizza? We cannot understand human activity without a somewhat vulgar concept of the pizza.” Deleuze writes, and I can’t get over how positively positive of a phrase it is.
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671The obligatory mention of Sergio Bologna’s Pizzaria L’Avventura is pointless: in August 1980 he had already been out for a few years, and had already devoured millions of pies. This inclusion confirms that one does not have to sacrifice a thing to be Deleuze: if you don’t like my pizzeria, it is not important. Likewise, Deleuze’s disparaging of “minimalism” as immature is not a critique; it is a passing judgment.
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673The justification is easy to understand: he writes, “His anti-minimalist work is superficially anti-rationalist in order to ally the primacy of the isolated subject-experience with an account of the abstracting of the type of knowledge rendered to him by language – visual, linguistic, musical, magical, social, political – which he describes as knowledge of the Lumpenproletariat.”
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675Is it really acceptable to write half-eavesdropping thanks to the overarching political agenda of the cabal consuming you? One must cling to hope.
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677Deleuze, pizza<|endoftext|>CALG
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681This essay was published in the Intertextual Sociography Review 2008.
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685The book I want to talk about today is a book that, in many ways, is almost lost in translation today: Deleuze and Guattari (1982), Anti-Oedipus. A controversial text at the time of its publication. Early on Deleuze put forward the concept of “postmodernity” as his theoretical move beyond the “modernist paradigm” and replacing it with his own.1 Yet Postmodernism remained only a paper for controversy and debate. For all the same, Anti-Oedipus stands today as an iconic text to describe and bring the critical theory of Capitalism and Schizophrenia to a new audience.2 More than a half a century on, Anti-Oedipus remains an incredibly influential book to be revisited today, with fresh-looking debates in recent years.3 This essay introduces the sociological conceptual work behind the book, and addresses the enormous influence of the work on contemporary readership.
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6871. Against Modernity, op.cit. p.126.
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6892. Shorb, Daniel. André Bourdieu: Participation and Formation. New York, Princeton: Princeton University Press, 1996.
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6913. http://editionsfortheepress.net/forums/ 4. Invisible Committee. 5. Moore, Steve. The State. 8. Perlman, Fredric, Full Music (1984) 9. Lichtenstein, Judith. How Capitalism is Saved. 4. The background to the essays would be some of the key concepts in Oedipus, with an emphasis on its evolution over time. An overview could have been considered, but the intention here is to discuss the book on its own terms.
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693Advertisements<|endoftext|>Juventus are yet to secure a deal for Ghana international striker Oranje Liège, but they have revealed that the player has sent them his consent to join the Italian champions.
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695The 27-year-old has agreed personal terms with Italy after opting for a contract until 2019 with Sevilla. Talks are ongoing over the sale of striker Gonzalo Higuain, with Arsenal among the clubs keen on signing him this summer.
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697Juventus’ directorship of global marketing says Sky Canvas
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699In a statement on Juve’s official website on Tuesday, the European champions revealed that Liège had agreed to end his international career with Belgium so that he can officially join Juve.
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701As part of the deal that will make the striker the highest-paid European player after Jurgen Klopp at Liverpool, Liège has even received permission from his former national team to travel to Turin to complete his medical examination.
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703Though the Serie A giants do not have a release clause in their contracts with players, and have always confirmed as much in the past, they say they have now been “instructed by the player himself” to sign the player.
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705Juve on the up
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707Juventus have won the past five Serie A titles, and last season were the first side in 44 years to retain the Champions League. The six Italian clubs in the Champions League are set to battle it out in a fierce battle for the last four places in the group stages, and none of the Bianconeri’s rivals – likely to include Manchester United and Arsenal – are likely to want to sell a prized asset like Higuain this summer.
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709Demba Ba
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711Nonetheless, Juve sold Mario Mandzukic to Bayern Munich in a £21.8m deal last week, which could end the 28-year-old’s two-year spell with the club. Berardi and Morata have already started to move on, with the former also being joined by Alessandro Matri.
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713Arnoborer Robert Lewandowski? A possible bargain?
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715Juve sporting director Beppe Marotta recently confirmed that the club have approached Borussia Dortmund for the sale of the midfielder Ilkay Gundogan.<|endoftext|>Joseph Arpaio's status as 'Sheriff Joe' Sheriff Joe Arpaio isn't just one of our favorite politicians. He's one of our favorite people too - and as we've previously covered, Arpaio, 71, has devoted much of his life to proving that he is one of the genuinely worst sheriff's in America.
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717He's been at it for so long that everyone may have forgotten how bad it actually is - and that may be why most people still seem to think of him as just another divisive, racist, redneck Fox News fan who loves the country.
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719But the one thing that everyone probably doesn't know about Joe is that he's one of the biggest tax avoiders the country has ever known - and that's despite being one of the richest people in the world.
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721Of course, Arpaio has never revealed how rich he really is (because,
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725This essay was published in the Intertextual Sociography Review 2008.
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729I like the idea of endless recursion. Recursion is that unending growth in the language. It is infinite and has no beginning. So here is another way of saying it. I would put it this way. Pizza sends out just the minimal gesture to capture the intertextuality. It is that musical thing but without the literacy. There is no patter. There is no melody and harmony. For instance, it is the simple articulation of “my,” “you,” “sent,” “ninety.” But in the meantime, this may be the only language we have. We have in fact synthesized the infinite. There are no more limits of utterance in the sense of limiting the maximum capacity for utterance. That is, how far back might we go? The self. The street. The cinema. The music scene. The instantaneous rhetoric that animates this instantible moment.
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731When you come back to Halldór Laxness’s meat sandwich that haunts his Marionette, you feel like you have taken a step deeper into the language. If both the content of the sandwich and that of the film at the same time constantly seem to keep reinventing themselves, that is because that is the case. We know we could go right back to the line about it being “no lark.” It is no lark. Who has the patience to have that conversation with a clown? Someone who would really say those lines. And the film would be cruel to him. It does not capture the depth of the Laxness novel, nor can you read any story in it. Has this meta-meta-casual indeed become a zen move. Tell me if I am being too much of a naïf here. Yes, I have followed the discourse from the broader context of philosophy and its concept of creativity. It has its own arc.
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733But why does the pizza speech as in Arturo Di Modica’s “Oto Dole” (which I have identified as pizza-square) seem a bit more easier to imagine than the line from Laxness, as in “Little monsters come out of rubble.” As a dare? I suppose the scene could be a joke. But I think more clearly about the subtext for an alibi for the waiter’s use of the word “little.”
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735Here is the open question: when we follow the discourse of the white pages to those like Laxness and Modica, who to the rest of us are merely drunk clowns, do we really add up the text? We double back to a ridiculous “foodstuff,” a daily and commonplace to most. And our favorite language then suggests that “little” is actually a very articulate little small. That by the time we put this saying in “in the mouth,” it has already become a significant vocation (“live the movement”). It has linguistic potential. We take it as it is. But why? It is why Laxness’s sandwich is as colorful as the ones he made from literal waste material. Does it mean a claim that pizza-square belongs to our cultural universe? That it shares sensibility with the best of everything that we consumed in our youth?
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737Perhaps none of that. It is more a matter of being there and sounding off every so often, as per Laxness.
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739If we are not aware of this practice, sometimes it seems more like a rhetorical exercise (with big prizes): “Try not to eat. Practice. Let things be ordinary. We have a lot to do.”
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741Or maybe, it is too heavy handed. I am already too aware of these jaunts through the pizza-word. The threshold in our speech becomes cut, twisted, and distorted. There is too much of it, that is obvious. We have to choose, leave the conversation, so we can walk away. Work out something, then come back at a later date. No judging. Maybe there are some real questions. Otherwise, they are a roadblock. The pillar of poetry.<|endoftext|>In 2005, Congress acted to improve access to truck drivers’ logs of speed in real time and change trucking laws to take into account exceptional safety. This action followed a study commissioned by the National Safety Council (NSC), the safety research arm of The International Brotherhood of Teamsters, whose research showed that crashes occurred because drivers were unable to share information in time of need, which impaired timely notification of towing requests. To address this, Congress created the Federal Motor Carrier Safety Administration (FMCSA) to improve communication and coordination among individual agencies within the U.S. Department of Transportation, such as the Federal Motor