The feelings that hurt most, the emotions that sting most, are those that are absurd; the longing for impossible things, precisely because they are impossible; nostalgia for what never was; the desire for what could have been; regret over not being someone else; dissatisfaction with the world’s existence. All these half-tones of the soul’s consciousness create in us a painful landscape, an eternal sunset of what we are.
We will never dress down.
We need a new Mario game where you rescue the princess in the first ten minutes, and for the rest of the game you try to push down that sick feeling in your stomach telling you she’s “damaged goods,” a concept detailed again and again in the profoundly sex-negative instruction booklet, and when Luigi makes a crack about her and Bowser, you break his nose and immediately regret it. Peach asks you, in the quiet of her mushroom castle bedroom, “Do you still love me?” and you pretend to be asleep. You press A button rhythmically, to control your breath, to keep even.
the only way to deal with an unfree world is to become so absolutely free that your very existence is an act of rebellion.
* excerpt from the outsider.
Even though today would be his birthday, I am pretty sure he would attend the funeral party of Felix Bush, I invited everyone the post before. I think he would like the idea of a pre-funeral party very much…
I am sorry I chose that picture, it is a bit cheesy, but somehow it fits. Happy Birthday, James!
Everyone is invited - Music, Dancing, Stories!
Adorno - Minima Moralia, Aphorism No. 100
Sur l’eau: To the question of the goal of an emancipated society, one receives answers such as the fulfillment of human possibilities or the richness of life. […] The idea of unfettered doing, of uninterrupted creating, of chubby-cheeked insatiability, of freedom as intense activity, feeds on the bourgeois concept of nature, which from time immemorial has served to proclaim social violence as irrevocable, as a piece of healthy eternity. […] If one thinks of the emancipated society as one emancipated precisely from such a totality, then alignments become visible, which have little in common with the raising of production and its human mirror-images. If uninhibited people are by no means the most pleasant, and are not even the freest, then the society which freed itself of its fetters, could arrive at the thought that even the productive forces are not the final substrate of human beings, but are rather the historically specific form of these last under commodity production. Perhaps the true society would become bored with development, and would out of freedom leave possibilities unused, instead of storming alien stars under a confused compulsion. What would begin to dawn on a humanity, which no longer knew urgent necessity [German: Not], is just how delusory and futile all the arrangements hitherto created to escape privation [Not] have been – arrangements which used wealth to reproduce privation [Not] on an expanded scale. Enjoyment itself would be touched by this, just as its contemporary schema cannot be separated from industriousness, planning, imposing one’s will, subjugation. Rien faire comme une bête, lying on the water and look peacefully into the heavens, “being, nothing else, without any further determination and fulfillment” might step in place of process, doing, fulfilling, and so truly deliver the promise of dialectical logic, of culminating in its origin. None of the abstract concepts comes closer to the fulfilled utopia than that of eternal peace. Onlookers of progress such as Maupassant and Sternheim have helped to express this intention, shyly, in the only manner the fragility of the latter permits.
Adorno - Minima Moralia. Suhrkamp Verlag. Aphorism No. 100.
German Version: http://offene-uni.de/archiv/textz/textz_phil/minima_moral.pdf