COMO PARQUE, PLAZA O JARDIN
En medio de un todo urbano y socio-estructural, pero paradójicamente autónomo en sí y solo en este espacio así delimitado que es el yo frente a el universo físio-vital humano; ahí en la plaza en cuyo centro nuclear siempre se encuentra una fuente que es en realidad un reloj-y el sonido incesante del correr del agua, los segundos y minutos del tiempo que pasa.


Símbolos y imagenaría machadianos
-El naranjo, el limonero: en tonel (o invernadero) frente a los del lugar de origen que es Andalucía y de los recuerdos.

-Los parques como espacio invisiblemente amurallado en medio de todo y a plena vista;

-Las fuentes (que suelen estar en los parques o plazas) pero por encima de todo como sonido del agua incesante que es el paso mismo del tiempo.

-La monotonía físio-existencial conceptualizada versus:

-La físio-vigorización que es el abandonarse en la plática con otros seres humanos más allá por fin de una semiótica personal, interna y de naturaleza esencialmente físio-imaginaria y de imagen óptica-mental.

-El espejismo más bien tántrico de una humanidad esquelética en su sojuzgamiento por el paso del tiempo y detrás de las apariencias cotidianas.


Obras:
http://www.poemas-del-alma.com/sol-de-invierno.htm
http://www.poetasand aluces.com/poema.asp?idPoema=115


La humanidad ante el reino y orden inanimado de los objetos físicos
1)La individualidad estructural versus la corporal, vital
A nivel sistémico-ageregado la individualidad estructural ha de estar reforzada ahora necesariamente contra el dolor, porque el dolor es angustia para el ser humano social y desemboca al individuo a una respuesta físio-existencial de gran violencia sobre todo en su racionalidad impostiva y físio-ímpetu podersosísimo y natural por recuperar (forjar) en algo un equilibro físio-racional nuevo y semiótico mínimo;

Pero al individuo actual en su vertiente sistémico-agregado, colectivo y social, se le ha de evitar el bulto y carga principal de tamaño peso, de vistas simplemente a la estabilidad social, agregado-humana y económica:

Y en la inoculación respecto del dolor del indiviudo y su alchonamiento sensorial-racional en general, está la viabilidad sistémico-agregada humana y colectiva ahora y a través del tiempo.

Porque dicho sistema, ahora y en su permanencia a través del tiempo, no sería posible ante la violencia físio-racional, humana a una escala y extension generalizadas y masivas.

Respecto de la individualidad no agregada pero sí coporal de cada uno, físio-racional y menos semiótica por cuanto más individal, propia, intrínseca-y no extrínseca,

El dolor es sin embargo imprescindible.

Porque el dolor y la respuesta humana individual por superarla es la puerta de vuelta a la vida misma, individual y físio-inmediata;

Por contra:
La ausencia de dolor se vuelve finalmente incompatible con la vida misma y para el individuo, desdibujándsele la diferenciación real entre la vida y muerte,

Entre el ser y el solo estar,

Y entre el ser-porque sí-y el NO estar en absoluto.

He aquí el dilema…


2)La violencia del individuo ante la pérdida de poder
Ante el paso del tiempo por ejemplo como transversal y verdadera solera arquitectónica por cuanto totemicamente mudo e inapelable,

Ante cuyo torvo silencio solo cabe el declinar y una claudicación real que ni siquiera te asiste el poder de conceder o no…

Como un Darwinismo finalmente insoslayable desde sus origenes conceptuales pocas veces cabalmente comprendidas ni por la propia ciencia en cuanto que la vida individidual en sí, a parte del hecho de procrear o no, no tiene valor alguno respecto de la progression temporal de la especie, sea lo que sea en vida que haya sido un individo frente a otro o cualesquiera motivaciones e impulsos que llevaron a esto o lo otro,

Como medio ANIMAL pero desde luego jamás humano en ninguna sociedad de cualquier lugar y tiempo humanos, después de la agricultura y sobre la tierra,

Precisando todos ellas de alguna forma de logica compartida y SEMIOTICA respecto del porqué he de respetar la vida y integridad física-corporal del projimo-mínimamente y en mi capacidad de refrenar mis propios impulsos,

Llamese tabu, moralidad, credo o la mísmisma tutela judicial contemporánea.

Porque sí importa la vida individual, dentro de las sociedades humanas necesariamente colectivas a través sobre todo de la violencia adicional del dolor:

Y no solo del dominio y la consecucción del confort psicológico como imposición, sino la imposibilidad de parapetarse contra la pérdida del otro, imbricados como somos y detras de las aparencias sociales con la vida y profunda ternura que somos nostros mismos en los otros,

Y por mucho que hemos de aprender a negarlo y portarnos como tal en este sentido,

Probablemente porque no soy tu sobre todo en mi propio cuerpo,

Debiéndose a lo mismo el hecho de que llevemos ropa y que no haya yo conocido ni amigo ni ser humano alguno que hubiera preferido que defecaramos todos en el mismo lugar en el que comemos o en los espacios que de otra manera o proposito compartimos entre muchos…

[10jun15]


LATTICE SOCIAL FABRICS FOR PHYSIO-MAN
1)Semiotics in a social sense arises out of the need to pull man out of his own physio-impulse and animal bubble; and semiotics in this sense becomes some form of at least slightly higher consciousness, beyond just physio-impulse and stimulation.

Semiotics is thus consciousness through an awareness of others, which also requires (more than anytime previous in history, before agriculture) a self from which to relate to the bodies of others; and so it becomes really the existence of physical others whom you do not necessarily kill or hunt or otherwise abuse, that is your own need to understand yourself as a self:

To the point that is they in a social, collective sense that make you and in your above all EXTRINSICALLY-defined, social self.

This is the base of social order-this is the essence and technical underpinning of morality and meaning, ultimately, for people. You are, socially-BECAUSE they are and in your need to relate to them,

For as you can plainly see, your real interdependence on and towards them, is total.

Fear of opprobrium in your own DNA and personality core (psyche) takes care of the rest, in really your need to be among them, in some way.

There is no real escape for individuals from this dependence in one way or another, after agriculture in human history.

2)With regards to just primary physio-need and interaction, only a primary physio-semiotics is required for individuals as the very real union of body and mind (semiotics) through the physiological,

Because semiotics as the mind and in regards to mental life as images, conceptualized logics and rational deduction and inference,

Is PHYSIOLOGICAL.

Religion must finally be understood as a primary, physio-semiotics that expressly and directly serves the individual towards phyio-human interaction outside of him or herself through a primary, extrinsically defined sense of self.

Thus is the possibility of the social fabric itself a very real and living, human reality after agriculture and in the at least minimal, real need NOT TO kill members of one’s own physio-immediate, human and social medium.

And thus is the physio-savagery of cannibal and predatory man as hunter-warrior contained through its ACCOMMODATION, and NOT real and complete suppression-not really and in man’s true INTRINSIC, anti-social, physio-impulsive nature:

And it is through a semiotics of projection of power (in the figure of God-Cain-Shiva and the postulated power system of Buddhism, for example) that the iconic specter of man’s own physio-savagery and drive to imposition is projected skyward, up and above as an enveloping canopy of his own externalized, anti-social,

Physio and power self;

And that which man can never be socially (for it is truly the death of the human medium itself) is forever removed and projected towards the real and NECESSARILY SEMIOITIC cornerstone of social rection and moral foundation:

And all divinities, whether personae or systems,

Become CAIN,

Forever removed as existential and semiotic ideal, but the real and cryptic heart of human, physio-darkness.
[17jun15]



Encryption images and existential metaphors
The enemy that is mass governmental surveillance (as really a kind of super hacker and phantom) can be wholesomely countered (apparently) through encryption-back in our village around the huts and fires of all your family and friends and their children; so through encryption you will also viscerally know (‘feel’) that there are still those out there who are in fact communicating (implying they have something to say to each another-implying they are actually engaged in socially connected, bodily strife and activity to probably get ahead in some way or another) which ultimately SIMPLY MAKES YOU FEEL BETTER about the world you believe you live in-so you can believe in its reality so you can in fact live. Because being itself seems to imply you have some secret and personal essence to conceal from others and that you becomes only exactly what others cannot easily ascertain about you...

So what’s wrong with that?

Good thing you have been afforded the cultural concept, as of the 1990s, of virtuality in an electronic but also life and existential sense-to know that something is very real-oh yes-but that has only a minimal physical consistency in your perception of it and to which nevertheless you give a very important living and systemic credence, probably at times in very real opposition and compensation to the listlessness of the real, physio-immediate, human medium around you.
[23jun15]



Absolute Adversary (Fernando Savater) and Crime and the City Solution for Billy Wilder’s ‘Consolidated Life’ (inThe Apartment, 1960)

1) A diachronically-designed symbol (designed towards functional, foreseen syncretism); or, transversal time instrument of human meaning and structure.

2) The other affirms individuality outside of one’s bodily self (implying you ARE BECAUSE OF that other); thus absence of others (solitude) also serves to affirm the self, as well-because you know the state of otherness (or have at one point known it) and so its absence IS ITS MARKER PRESENCE. Both modes and contexts of the physio-immediate as human interaction-or its real absence as only just the physio-semiotic and mental-are of course hardly equivalent in their respective consequences for the individual and eventually social structure itself…

3)Physio-terror of Abandonment: Contemporary psychiatry and science of understanding the nature of people, and especially from an American (APA) standpoint would seem to be devastatingly wrong (intellectually) on at least this one particular point:

That the core of moral and social behavior as a necessary physio-conformity is developed socially, but is not acutally acquired just socially, and is intrinsically present-in human DNA-as a need for approval and the physio-terror of its opposite-opprobrium, rejection and the threat of abandonment by mother.

Thus it is not accurate-and is misleading-to postulate socialized, moral behavior as strictly of the more higher and refined spheres of the socialized human personality-the freudian super ego-all human personality is born into and intrinsically of itself a physio-individual tension (as basically terror of abandonment) and towards integration among one’s physio-human medium, where survival and even the self have always been for human beings, outside of mother-and even in regards to and in dependence on her, after agriculture;

4)Wiedman* and his psychologically regresive (primitive) forms of psychic functionality: Primitive is thus better understood as core and intrinisic of the nature and mettle of people; Primitive becomes only from the standpoint of extrinsic definition, measurement and standardization-and the underlying structural (particular) antrhopological cruelity towards the individual is apallingly apparent in the language of the APA, unless you have the money to tell them to go *uck themselves.

(*ISBN-10: 0823640701)

5) The problem of extrinsically defined self-identity: People tend to disregard and disdain the intrinsic, physio-bodily realities of others because they subject through a form of internalized physio-psychological torture their own, according to the anthropological force of phsyio-conformity as human and collective, structural stability-that is internal but extrinsically imposed, at its core, through the individual’s deep terror of abandonment and the resulting acute instinctual drive to conform to what is the socially and physio-immediate external, being the individual’s fear what makes the external and extrinsic so crucial.

And thus we move towards the inscipient contemplation of a surely neccesary anthropological alienation (not just Marx!) of the physio-human self as individual, made sacrificially functional through the estructural subjection-and finally hollowing towards just the extrinsic as an individual, physio-semiotics that is a collective understranding itself; and so it is no wonder the phatasmal, the dark side and generally the cryptic as mask are truly human anthropological universals-along with, frequently, the concept of sacrifice.

6)Madonna’s Material World (1990): The problem of social man who must extrinsically put down and suppress in a certain sense his own physical, physio-bodily self as a kind of some times even percieved structural hostility and force of destruction-along with and in addition to the natural medium and the passing of time-pushes one towards the understanding of religion, metaphorically, as a space and oxygen suit for human survival on a truly inhospitable planet that is the Earth itself. Because religion is orginally a response to the structural problem of human pain caused by the anti-social, physio-self who must nevertheless live among others and no longer in permanent, living violence-after the consolidation of sedentary and agricultural life spaces.

And so religion becomes that semiotics that allows the individual to ascribe an interpreation of one’s own physio-vital self, allowing him or her to actually be a self-according to the logic of whatever real, physio-narrative of understanding the indvidual is to live under and in permanent physio-immediate, human interaction with others:

How could anyone oppose religion, in this sense…?

A criticism can be made in precisly because it is EXTRINSIC in regards to the internal understanding of one’s own individuality , and forces on to others the same, often insensitive, extrinsic quality of the subject in regards to other human, social objects; and because the bodily is typically scorned, feared and necessarily subjected (as the heart of the problem of anthropology itself that is the only physical, bodily singularity of people), life in general and especially in circumstances of duress becomes very cheap indeed through the indivudal’s own intrinsic emptiness-because she is EXTRINSICALLY defined and constituted in her own self-understanding and can easily refuse sensitivity to the INTRINSIC bodily suffering of others,

Because extrinsic forms of empathy is probably a contradiction in terms.

7) Annie Hall (1977) meditation on a material-world hostility to physical and physio-man (except for Donald Trump):
Absence that points the self toward a sense of reinforced identity; the celebration of absence as invigoration of actually being; or, I know I am because I am alone as introductory point to the American (US) historical self as concept and in oppostion to most (generally all) other historical human, anthropological spaces.

And Annie Hall (1977) is really a place in the recurring theme-or thread-of the film that is again and again the ultimate supremacy of the body over ideas and the culturally semiotic-and over even physio-rational desire itself-that makes the being at ease with the physio-immediate a profound American existential problem postulating a psychology of power as impostion as only a representation of the conscious self, but really-finally-a form of human denial and avoidance,

That reversely becomes, at deeper levels, a fiercely extrinsic hold over the individual in regards to what is moral in often only a socially aceptable sense-and a renouncing, finally, of higher forms of individual physio-moral discernment,

Because the physio-side of people is the American Dark man as culturally extrinsic foe, but always internally at your side, and in a most hightend sense of dread of opprobrium for the individual, ‘cause in this culture they’ll play you on any point of leverage they can,

And becuase you don’t really understand your own physiology and actually live to some extent in dread of it (because it will betray you in your sense of control!), it becomes itself your greatest vulnerablity from the standpoint of a higher-tiered, behaviorial-economics cerebrum of media and financial, conusmer and aggregate life dominance, especially after 1980,

And true individuality becomes only a physio-psychology of control and dominance-to the point of legality-and in the face of oppostion from others like yourself, which becomes the greatest, non-violent game on Earth as social-political, physio-vital strife between people (which in its essence is also common to all antrhopological spaces, any way-I mean what else are you really going to do if you are in not farming in a field-at some form of work and labour, or at war-towards some form of phsyio-invigoration outside of sex?)

But the height to which American culture has taken this form of sanctioned socio-political and physio-economic savagery, as finally a kind of physio-invigorated movement just for movement itself, was only ever possible out of the extrinsically defined, real emptiness and emocional disconection of the self that becomes the predominate social mode of regard for others, as human beings seldom ever intrinsically valued in and of themselves and only extrinsically through the associations that can be made through them to their money, everyone forever finally in a steeled emotional, and protective solitude of political and physio-personal correction,

And that has made many a vistor and newly arrived immigrant truly shake with pain and horror, until they got used to it themselves (and forgot to a great degree their former anthropological selves…)

Becuase eventually and if the money’s good, what the hell!

(At least you still have Seinfeld and long and eminent history of American comedy, for obvious humanly functional reasons, no doubt)


8) (Wiedman)…Basic fact that all mental activity has a biological substrate and depends on complex biochemical process in our central nervous system:
A realm of the unknown and deeply unfathomable that becomes a power realm as resource one can draw on precisely because it is beyond confirmation-much in the way religion arises conceptually out of the non-apprehenisble and that which necessarily cannot be ever empirically confirmed-as a useful way towards posicional leverage (power) through human limitation itself:

Like what they mean when they say If you get lemmons, well you make lemmonade.


9)Just as culture itself does: Situations of dual levels emerge-levels or realms-that end up inter-relating to each another and that are thus subject to the individual’s manipulation or use-who can thus move back and forth, or gain some form of support in one level or realm from and through reference to the other; and this support can be of a poltical-social nature and manipulation, but also personal, vital and physio-existential,

Because man’s mental and even rational reasoning is physiologically charged, making the unkown and ambiguity itself a temptation (a resource, really) to seek to support himself on through the very possibility of his physio-coneptual projection onto it because he does not fully know empirically, but must act and physio-mentally exercise his being:

And if he ever did fully know, he would immediately need to find higher or other off-realms, once again, as the new unknown for him to once again hunt and seek to find out,

For Orion is man’s deepest physio-nature, and as such has always been at the core structural problem or circumstance of human, anthropological life systems.

Dualities as power realms and resource:
Semiotic narratives (fictions) VERSUS real, phsyio-immediate contigency, death, pain and suffering or violence;

Stability (physio-existential, physio-semiotic) VERSUS real, phsyio-immediate contigency, death, pain and suffering or violence.

Civilized and common bodily experience VERSUS that which is necessarily imagined, conceptualizad beyond the physically immediate-in terms of spatial geography or postulated non-human realms (or just simply the unknown or non-apprehensible)

Intellectual and conceptual physio-invigoration VERSUS the physio-immediate and bodily interaction with others;

That which is conceptually theorized (even thoroughly, solidly) to the point of popular and physio-semiotic recognition VERSUS empircal analysis through hitherto unkown technological impostion and development of new instruments and methods of physical, empircal penetration and analysis.


10) Power realms specifically of American psychiatry:
A clear realm of advantage for the therapist over the patient (refered to as client or consumer) is the neuronal and bio-chemical itself which is essentially used to divert and force therapy in its entirety towards just the pharmacological and away from the singular and more intrinisc, bodily physio-perception of the living individual,

For people cannot directly understand or even percieve the bio-chemical…

So you’ll always be at clear disadvantage when ever you are talking to a certified State of Maryland psychiatrist in therapy about yourself-because there is no self at all except from the standpoint of the extrnsically imposed interest of ultimately pharmaceutical companies as real administrators, high priest and profiteers of the sublimely unfathombale mystries of the human bio-chemical itself,

And their professional and intellectual sicari some of whom will actually conceed off the record and out of deep albeit momentary and passing resignation that yes, of course you are right, but what are you going to do?

11)The realm of power science, physio-psychologies of power and antrhopological calamity:
Wightman* writes in his closing chapter titled The Great in Instauration in regards to the end of the intellectual-vital spirit of the European Renessaince:

By assuming a radical dualism (Bacon, Descartes) between observed nature and Man’s self-consciousness he was able to sketch the outline of a possible explanation of the former in purely mechanical terms,

And thus the objectification of reality-really, scientfically-becomes the objectification in the same moment of the human observer, and I am the giver of meaning over all that intrinsically has none outside of what I ascribe to it;

And power of science stakes claim to the real, but is itself really the material power of the technology that it has always produced, that can be bought and sold for its real in whatever way transformative power and force, and that has always held human beings in awe, no doubt:

But the self of science is no self at all, rather a physio-psychological stance of agression and a knife that guts itself through its object of penetration, turning human agent and exerciser into an empty mold and hollow man,

That is of only the real and material, finally, himself-just like his object and purported methodlogy of approach;

But the calamity, once again, is this lack of feeling and phsyio-essence that is only once again EXTRINSICALLY constituted and thus regards not the nature of things and people for what they intrinsically are, even if it is not entirely understood or because it is not entirely subject to understanding,

And science has actually come very close to asserting (though not in its own words and openly) that if something is not understandable according to and in the terms of my methdology and appraoch, then forgetaboutit,

Because impostion becomes the real physiology of science as a physio-rationality of power and dominace,

Although something as powerful as science should have never really had a physiology, anyway-should have been really above human physiology in a much more serious way than it ever was.

Because it’s too dangerous.

And the anthropological calamity is the vulnerability, through science, of human life systems because the power of science was really only about power itself:

The physio-exercising of fist-clenched dominance ultimately only ever over other human beings necessarily in the end,

And not power that is true responsibility.

Responsibility is more painstaking, and doesn’t feel as good-because you are necessarily forced beyond your own physio-living reality as a body and person, in your vision of the workings of the world but in which you are and must also be imersed yourself.

And much greater heights of coherence and intellectual endavor come out of actually embracing subjectivity, and not falsely staking the claim that one is clinically, techincally immune to it,

Because coherence, finally, is in your subjectivity, even in regards to intellectual endavor, scholarship and science.

And in coherence is the real approach to responsibility; wielding and the serving of just techical power and the histrorical, financial accumlation of profit driven by it, is really another matter:

And dark man (crpytic physio-man and necessarily cultural phantom of civilization) finally, was also a hollow man in his loss eventually of his phsyio-intrinsic essence and his conscious, real capacity to accept and live-enjoy-that part of his being.

And so he substituted that for just the exercising of physio-imposition in a physio-american psychology of power for power itself ‘cause he eventually found that easier,

For it allowed him to survive economically, and was less of hassle-it hurt less.


*ISBN: 0091116503

12)The Anthropological spectacle of physio-human violence in pitted, mortal struggle: Lee MARVIN and MARVIN Harris in The Wild One (1954)
Clearly, the power of State is most distrustful of a source of spectacularized human fury and physio-violence it does not control-because the specter of violence as contemplation powerfully draws the human male (especially) to its full and physilogical homage that he cannot truly deny through his ingrained, natural physio-sensitivity and atraction to it.

And eventually through aggregate human, financial structure of historical consmer societies, the State itself must provide-or at least guarantee-a regular feed of violence as at least the contemplation of physical, human fury as nessary requirement and available to people in their physio-immediate, human universe and on their vital horizones:

Just like in the street-gang brawl scenes in the film, the momentum of physio-attraction and real physio-awe in the bystanders to the actual violence (between Marlon Brando and Lee Marvin) is precipitous and immediate, forming de facto a physio-psychological event of human, living and collective structure that is intensely oblivious to anything else around it (the town, towns people, local sheriff and policeman) and in which representation cannot be distinguished in the physiological from actual living experience;

And thus the spectacle of violence, blood sport and feats of physical brawn and skill are to be understood as living art as physiological engagemnet that chiefly offers the advantage of not having to finally think too much, as one gains a form of relief -through intense phsyiological exihilaration-from the conscious, cultural-strapped social self, as above all a self for the functional possibility of individual physio-conformity in itself,

Through only ideas of responsable co-existence, tolerance and respect-because the self of human, structural physio-conformity to the social is built at its core ON FEAR that is the threat of opprobrium and ostracism, and your own eventual stoning under the fists rocks and sticks of that human pack of dogs that is society in your mind and peception, when you as an individual bear the brunt of its hatred and scorn.

Because people cannot help feeling a deep hostility and resenment to the power of the rod that is the substrate of human physio-psychological fear cultural stability anchors itself in and structurally exploits, very much like a nasty tyrannt, dictador and ugly, ugly task-master.

In regards to higher forms of art, its probably conveniente to go with Ortega y Gasset and what he called the Dehumanization of Art that is really the de-physiologicalization of the aesthestic and that basically uses the phsyiological as platform to introduce and bring to bear ideas as conceputalized tension-as real, higher art, finally that phsyiologically pushes you to think…

Like exactly what I do and as something I picked up from one Miguelito de Cervantes (among a lot of others).

(‘Cause boxing is not really where its at, people!)


13) What is it really the mask hides in culture?
Culture is necessarily out of one’s self and into others, beyond our own bodily, physio-narrative understanding of our own impositional selves: language, stories, religion, and evenutally the very personal, physio-understanding of yourself, only come about and can ever be through interpersonal, physio-engagment as interaction,

And cultures of the phsyio-immediate (in anthropology itself, at school, in the office or locker room of your football team or club) only of this very inter-physio and personal medium are always ever forged.

So the mask of culture always inevitably covers in fact this one identical little problem and cultureal Catch-22:

Socialized individuals as components in whatever human way regarding the living medium they are part of and dependent on, also require and feed off the envigoration of the violence their primary, physio and bodily selves are genetically the product of;

That the anti-social in human behavior, desire and violence is anti-social because it is individual and is thus the problem of all anthropolgies on Earth and in regards to the survival of the group as metaphor but through the real, living corporality of individuals.

That you as category is the structural problem, threat (and parradox) of cultural and the broader possibilities of technical, group self-sufficiency and survival unless the individual can partially alienate the inner savagery at the core of the living, organic organism that she inevitably is in one’s own physio-bodily being;

Physical proxmity, simply and as of agriculture in sedentary life modes required the forging of this mechanism of anthropological alienation towards a morally restrained self of necessary physio-conformity-that in fact understands itself primarily throught the threat of opprobrium, ostracism and abondonment by the physio-human and immediate medium.

And from this emerged, also, the problem of the pain of uncontrollable, natural violence and its consequences in regards to the people you live with (because physio-proximity in whatever way creates ties of tenderness even in regards to your rivals or even opponents or enemies):

Thus was conscience also a form of safegaurd against the misery of the human animal who knows no restraint in his ugliness and the pain he causes-in regards especially to the pain of loss and sorrow and the very ugliness of ourselves, finally, as we stand before each another (inevitably in puddels of human blood…)

And that mask of culture typically hides and makes a mockery ultimately of the fact that the denial you live in as the convention and safeguard of civilzation itself is a farce-because the fury of violence and imposition of the pre-agricultural savage is your phsyiology-and your natrual body-felt, physio-taste for the violent is the reason you live the way you do in and under culture.

The good news is that higher and more refined, cultural man always took offense and has always been fascinated, really, with the farsical itself, being its contemplation the stuff of Job, The Rubáiyát, Sheakspear, Conrad, Frued and whole lot others in all cultures…

Being its very contemplation as physio-intellectual stimulation something that keeps you going-like a strong shot of Italian-or Turkish or Ethiopian-coffee.

(That’s probably why they invented it the first place, why it originally came into being and its ultimate human importance-of the farcical, that is):

https://www.youtube.com/watch?v=OOI-zEwjdEQ


[24jun15]