Ultimately, the antipolitics of fear would deprive the person of his status as a political, even a social being.
September 27, 2011
It was kind of nice to be at a protest and, instead of marching and shouting, to be talking about ideas. It felt like the script had changed, and that was a revelation.
It was kind of nice to be at a protest and, instead of marching and shouting, to be talking about ideas. It felt like the script had changed, and that was a revelation. As 7 PM approached, my friends and I left thinking the cops would clear everyone out in no time. When they made it through the night I began to give them more credit, so I dropped off a bunch of blankets and provisions later that evening.
July 5, 2011
Nearly every great philosopher in the era of the university has said somewhere that there is no such thing as education in schools. Nearly every one of these, too, taught or lectured (Nietzsche, Heidegger, Wittgenstein, James, Arendt), or was entangled as far as to have learned from a university, in its lecture halls and library, what philosophy would be.
July 7, 2011
Cafe. See Coffee Capital, 150–151, 161, 166. See also Cultural capital; Income Capitalism, 40, 47–48, 62, 79, 81, 166
Jonathan Franzen’s novel is a feeling-machine.
The octuplets were supposed to be a distraction: an oasis in the midst of the day’s gloomy news of AIG perfidy, mortgage defaults, bank closures, toxic assets, and spiking unemployment. Instead, the camera teams that camped on the lawn of the nice one-story house in Whittier, California, in the glitter of LA winter, got a living metaphor for the crisis.
If the household organization could be altered simply in the interest of desire, then anything could be changed.
June 22, 2009
Punk promised physical violence, a buzzing charge, like the wish that someone would hit you in the face.
One of the main features of our moment in history, in anything that affects the state of the body (though, importantly, not the life of the mind), is that we prefer optimization to simplicity. We are afraid of dying, and reluctant to miss any physical improvement. I don’t want to die. But I am caught between that negative desire and the wish for freedom from control. I think we barely notice how much these tricks of care take up of our thinking, and what domination they exert.
September 8, 2008
I have often asked myself whether eight years of George W. Bush has been God’s judgment on America for our sins.
You reach points in life at which you can no longer live like other people, though you don’t want to die.
The lure of a permanent childhood in America partly comes from the overwhelming feeling that one hasn’t yet achieved one’s true youth, because true youth would be defined by freedom so total that no one can attain it. Presumably even the spring-break kids, rutting, tanning, boozing with abandon, know there is a more perfect spring break beyond the horizon. Without a powerful aspiration to become adult, without some separate value that downplays childhood for sharper freedoms in age and maturity, the feeling of dissatisfaction can proceed indefinitely, in the midst of marriage, child rearing, retirement, unto death.