La metamorfosis del Bank of Italy en el Bank of America actual y otras acomodaciones semióticas-comerciales y californianas, despues del terremoto de San Franciso de 1906.

Y el porqué de las cosas era la supervivencia física del dinero como objeto físico en sí y que Amedeo Peter Ginniani pudo poner a salvo, mientras que los fondos bancarios reales de las otras entidades competidores o ardieron o fueron durante un tiempo inaccesibles debido a la destrucción de la ciudad;

Y el porqué original italiano, exclusivamente inmigrante y entre ellos, de repente se hizo lo que se dice más o menos hoy en día mainstream precisamente en eso de acudir personas de todo tipo de origen étnico-y seguramente religioso-cultural-a pedir prestado (naturalmente) dinero que solo Ginniani de hecho tenía en los primeros mementos.

Porque ante una ciudad de San Francisco arrasada y humeante aun pues había que ponerse obviamente a reconstruir. Naturalmente y con el tiempo una fuente de financiación que en origen era un fenómeno digamos de barrio, local y de ghetto en cuanto a la composición en exclusivo italiana del agregado humano clientelar en cuestión, no pudo limitarse semióticamente y de nombre a una comprensión pública de solo of Italy,

Puesto que la urgencia material humana intensamente local y desesperada no estaba (al menos en esta ocasión) para cuestiones identarias mayores entre algo así como galgos y podencos, pastores alemanes o los mil leches de siempre en todos lugares y tiempos;

Y el Bank of America después (luego de fusionarse con un banco de Los Angeles) y por una cuestión de circunstancias y del azar-desde luego, aunque acertadamente gestionado, eso sí-no tuvo más remedio ya por tamaño que dejar de ser of Italy.

Aunque de quizá mayor interés sea paralelamente y con el tiempo el problema del origen de esta fuerza repentina de necesidad financiera humana poderosamente transformacional, sin duda:

El asunto que es un verdadero escollo y loza semiótica necesariamente causal que fue el terremoto en sí; porque con el tiempo y ante el natural incremento del tejido financiero humano y antropológico, el ímpetu inversor por construir edificios nuevos y un urbanismo rehecho del todo en algunas zonas, chocó frontal y lógicamente con el posible riesgo y sinsentido potencial de eso de volver a construir-o comprar- sobre una zona claramente inestable en cuanto a lo sísmico.

Dirán quizás que qué más da; que en algún lugar se tendrá que vivir y que ¿qué importancia tiene realmente en cuanto a lo humano el rigor y el tiempo geológicos, después de todo?

El caso es que sí tuvo cierta importancia, al menos respecto del entusiasmo humano, inversor y agregado; tanta importancia tenía de hecho (y lo es de manera documental) que los poderes fácticos locales y municipal urdieron de manera públicamente secreta o velada (como si dijéramos) una necesaria deformación semiótica-popular como transformismo, de terremoto a lo que mejor se denominara después y para siempre de forma oficial El gran incendio de San Francisco a secas;

En rigor no fue una teoría secreta-pero-real de conspiración luego implementada, sino una proposición simplemente como una necesaria forma de alivio físio-semiótica y psicológica, finalmente, en forma de un ajuste pactado y oficial de digamos discreción mediatizada institucional entre el peso real de la historia y el ánimo físio-humano inmediato, consumidor y financiero quien en agregado (que es lo importante, no se olviden) se localiza en un perpetuo estado limitado y furioso de presente, no más y bien mirado.

Porque supieron bien desde luego que la verdad no nos hace libres para nada y respecto de una obligatoria perspectiva futura (de alguna forma) en eso al menos de ganar, gastar e invertir dinero como modo y espacio humanos y colectivo a través del tiempo…

Lo que no debieron de saber sin embargo-o querer saber-es que el trabajo en sí y solo de por sí tampoco es que haga libre al ser humano y respecto del espacio antropológico humano,

Salvando la excepción acaso de Donald Trump.

(Pero, ¿quién hay que quiera vérselas de verdad con eso de designar exactamente aquello que se ha de tener por libertad, cuando lo que sí esta claro es que al ser humano no le gusta de ninguna manera el pensar en sí y de manera profunda respecto de nada, finalmente, siendo para la mayoría la cosa más coñazo que hay pues más que por convicciones, yo me muevo por-y hacia-formas de satisfacción-aun en lo intelectual-esto es, por una fisiología de descubrimiento como satisfacción-pero que yo lo reconozco, eso sí-que me gusta el follar como a bastantes otros y otras (ya te digo); lo semiótico en cambio, entendido en su forma más ruin y primaria, es solo un medio finalmente cuyo propósito real y final es el control y operatividad del cuerpo individual respecto de lo social. El pensar se tensa por encima y apunta más alto de lo simplemente semiótico, hacia las ficciones y un dominio creciente y mayor de las mismas: una complejidad con la que no contabais, ¿verdad que no?)


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*Punto y frase central-nuclear del relato corto cinematográfico Anna de Vittorio De Sica, como el segundo relato de tres que es largometraje en sí Leri, oggi, domani (1963).

https://en.wikipedia.org/wiki/Primo_Carnera
https://es.wikipedia.org/wiki/Los_jueves, _milagro
https://en.wikipedia.org/wiki/Piltdown_Man
https://en.wikipedia.org/wiki/F_for_Fake




Alvy Singer’s Anthropological Ice Cream (at Dante Park on Columbus Ave and West 63rd Street)
Because life isn’t good when it doesn’t feel good, even when it might be understood by the individual-or in the eyes of others-as horrendous.

Because proverbial lemonade does one inevitably always make out of the lemons they proverbially give to you:

And almost whatever form of hardship is naturally (horrendously) overcome through the forging of some form of tension mechanism in life, to simply make somewhat more bearable what initially could never possibly be.

Because it seems tension is really the true mode of sedentary, agriculture-based survival for people in collective anthropological life systems that only nominally and at the functional, surface level have removed the most primary and savage, genetically-determined aggressive and impositional nature of human physiology.

And the ice cream becomes a morally-weighted game of basically physio-tensed invigoration, for someone the likes of Alvy Singer, among a few others.


1)Alvy Singer Power realms of the Drug Addict self:
Security, satisfaction that I have the power to attain pretty much on my command and immediately-and if not, I am willing to subject myself to the logics of human life systems over time that become surrogate, collective substitution for and towards the attainment of satisfaction that is the tension itself of not getting no satisfaction once again that is the real ice cream to me afforded.


2)An Alvy Singer Tour of France (cycling):
Is like the contemplation of Formula One car Racing in its different technical aspects over time and in the wear and tear of mechanical and human performance and in regards to, really, teams of just individuals and their particular forces of multiple and collective, but just one man support; who as individuals also compete amongst themselves above all in the mind of the spectator-beholder who relates conceptually above all to a moving, multi-faceted system through time and towards whatever at least structurally forseen outcome,

Which by the way really doesn’t matter in terms of who wins or who doesn’t, because on the higher level and in regards to the bigger picture, life was lived and forms of some kind of meaning held for a time man to his own individual, collective invigoration-for a greater number of human beings and other than just himself.


3)MBAs for BMWs and Trump’s 8 billion dollars of personal wealth:
Or just like the fact that Rockefeller’s dog who lived better than most people is outside the realm of economics as science, so is the systemic understanding-apparently-of Donald Trump’s net wealth in billions of dollars as actually the collective vitality of millions of living human beings, day in day out and over time that in their physio-temporal existence through need and its satisfaction are and have always been the market it self; the real living value of money even as an object and as money already accumulated:

For the transformationl, real potencial of Donald’s cash is the extension and cuantitative definition of the human, aggregate life system that makes his money what it is through its even just hyptothetical spending itself;

There is no child without a village (somebody once said) and there are no 8 billion US dollars similarly without an athropological human and systemic where to spend them in;

And like wise, 8 billion dollars is simply a variable in its dependence on the changing extension and intensity of human, systemic and lattice life systems that ultimately determine even what Donald can or really cannot buy…

Becuase Donald Trump is a serious man!

(Swear to god!)


4)Lously little poets commin’ round…
Man’s civility (civilization itself) has always depended on the physio-images he lives in and truly under in his mind. And the lously little CIA poets of just techno-financial control (who would have you see them as also serious and a in a postion of oversight) never really understood this except as a form of vulnerability in human beings unfailingly towards just their own postion of dominance and leverage over and through simply human phsyiology of the invididual,

In a true brotherhood of the undermining of human personality itself, hand in hand with an American Dark Lord that is financial and behavorial economics, armed suddenly with computers by the mid 1990s and a meta vision and real positioning over and through human life sytems themselves,

Why I call these people in spirit and in their power-postures as substitution for feeling itself,

“The Ass Masters”.


5)Chinatown
And out there on that horizon, past the Manhattan Bridge-structurally magnified, conceptualizad and projected out, on to the rest of the world is the fear of the listlessness, and phyio-stillness immediately around me,

Although there are people and there is certainly life, though clearly (devestatingly) not what it was;

But the real fear and raw, physio-horror is that semiotic horizon, out there brewing in its darkness and just about to come down the road (so to speak) and cross the bridge to where I am:

Because where I am there are people I can in some way engage with, even if it is just to be around them and only through even just ocasional, fleeting small talk-or in whatever way one can in fact share real, physio-human experience and outside, finally, just one’s own mind and internal, mental images;

But there is no form of defense, it would seem, in the physio-immediate human medium itself from the very vastness of scale of the greater and geographically remote that one can only semiotically relate to:

Because that remote, just semiotic horizon as imagery has a phyisology of its own in its impact on you simply in your inability to touch it, gain psychological leverage over it, and put in your pocket, so to speak,

Because it forever and unfailingly dwarfs you in its size and scale…

So buy local is clearly a logic to be considered and despite the canard mermaid/siren songs to the contrary the brave Ulysses himself might hear as he makes his rounds once again and on his way-it is to be assumed-back to Ithaca (modern day Greece and not the city in the American State of New York, named after it).


6)Panopticon-opprobrium structures of social control and US sex offenders lists intended for public scrutiny:
As Ace of Spades death-card meditation that let’s “Charlie” know who did this…

Because it was a more than a decade ago in the south of Spain that my scoop of strawberry ice cream was knocked out of the cone, out of my hand and to the floor, definitively;

Definitively making the existence of at least ice cream for others my bond, purpose and funcional-personal coordinates,

Because their being able to eat ice cream also benefits me,

Under the labour of the beast of my burden that is moral burden itself at least somewhere to be found in the ice cream parlour around you, now;

And because it is a personally hammered and forged tension (by me, for me) that I enjoy in that it makes bearable the (horrendously) unbearable,

Like Alvy Singer or his darker, not so distant cousin Primo Levi (and in the way I fool around with a semiotics of Woody Allen’s orginal character and contemporary cultural reference generally in itself):

https://21tattoo.files.wordpress.com/2007/06/mcluhan2.jpg



Cia(o)

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http://www.pbs.org/newshour/making-sense/samuelson-on-worth/




[ANTHRO GAMES]

Anthropological Radio Program of Human Historical Experience: Gossip
That becomes eventually social-political division and social realpolitk that is a form of physio-invigoration as existential entertainment as hearth:

A phsyio-social and semiotic (fictional) hearth in a Oswald Spenglerian sense, only originally possible out of sedentary, or semi-sedentary, agriculture-based, human comunities and eventually the local networks and regional systems they formed,

At exaclty the point human, biological evolution stopped as of the consolidation of agriculture.

Human media technology and communication mediums just absorbed what was orginially oral, physio-semiotics of stories, gossip and fictional sublimations orginated by small groups of human beings around a fire or under the cool relief from the sun of some kind of shade.

Shadow: Indirect manifestation of the real but that is not real in itself-just fictional.

Shadow, phantom spaces and the crypto real as human, cultural grounding:
Social structure has the savagery of biological, physio-man at its core-exactly that which it must contain and accomadate towards the real subjugation of the violence of people, but especially men.

Thus social structure’s real core becomes that which cannot be as an absence, around which spaces are provided for controlled forms of individual, physio-impostition that do not threaten systemic viability;

Semiotic, fictional human space can accommodate the real physio-savagery of man; thus it is a fictional space anthropology uses to support-guarantee-the real, living body space of physical experience…

In human experience of an even just initially complex, collective nature.

Because individuals can only contain the physio-violence of their natural and bodily beings, if there is a socially standard logic (usually of some kind of negative consequence, if they refuse or are unable to).

And so it isn’t really the penal system that would be of interest, which would subsequently follow, but the illusion as tension of living in the fear of not being able to comply itself…

Because we actually (anthropologically) don’t want full compliance, all the time-just more or less, most of the time, by the greater majority of individuals,

‘Cause we need the tension for the system itself;

We need that tension in you!

(But in truth, we couldn’t really tell you this, could we?)


11jul15
Anthropological suspension requires a stability of semiotic understanding of NECESSARY LIMITATION, even if only nominally it however presents itself under the (false) guise of a perennial living to know more, which is not really at the structural, vital core of anthropological stability at all. But the physio-illusion, on the other hand, of invigoration, existentially for people, is of course also paramount…

(Or United Artists?)

Anthropological modes of compliance through defiance
Physio-defiance facilitates acceptance (that never really is) and as long as these people have something else to do, as well;

The best structural answer to the problem of system stability becomes man’s physio-violence and nature, which is-of course-the cryptic function of all human anthropological spaces (to one degree or another),

That banish the violence of man-outside of society-precisely by making that violence the true, central and cryptic hub of the real, working social and life apparatus itself.

A core and nucleolus that is really in itself an absence and an empty, just structural hold on a system of living spaces for in fact the accommodation of the violence of people, not just the suppression of it.

And quite directly is primed the emerging observation and initial conclusion that cultural, anthropological man is also a hollow man in our crypto dependence on exercising our physio-violent nature within an overall space and semiotic understanding that strictly (savagely) forbids violence itself as cornerstone of the individual’s possibility of socialization and rational understanding of him or herself:

And we really are what we are never allowed to ever be, under the insolvent, crypto phantom of culture itself…

(But they can still make money off you, ‘cause you ain’t got to understand it to utilize it towards monetary, material gain and anthropological suspension itself; my situation and the demands made on me, however, are different).

Homer, Melville Sailor Mediations and Literature: on the crypto-real celebration of the local, phsyio-immediate behind the guise of semiotic tribute and support of/from abstract world horizons of the physio-semiotic and necessarily local mind…Because it was the sailor literary (physically) who actually went out there!

Lying, Literature, Fictions: Lying (or deceit) is not only being false in one’s presentation of things, but also exploiting other’s inability to actually know-their dependence on conforming to what they can’t really confirm, and the need they live in, however, to still act necessarily out of conviction, for their vulnerability in this is sense is exactly your leverage over them…if you are the story teller-overseer or controller, in some way, of the semiotic medium itself;

And when you hold people to their very phsyical limitation regarding what they know –and precisely what they cannot confirm for themselves,

Because of people’s physiological, physio-cognitve nature, you are yourself imposing a form of physio-anthropological suspension as context and real power play at the anthropological itself,

And probably far beyond what were originally just aggregate business models for the production, sale and diachronic consumption by human beings over time of toilt paper-perhaps other bodily utensiles, and washing detergent, among, of course, a variety other things…

Let’s hope you know what you are doing,

Yes?



The importance of cats for farmers: As a farmer-for example-it would seem important in some way to befriend (or really personify and project into) domestic animals that are not, of course, intended for the production of meat and other food products; because it must be hard, at the meta and aggregate levels to try to be friends with (or even feel some form of real affect for) the hundreds of thousands pigs, chickens, sheep or cows one has processed as a livestock farmer over the course of one’s working life; but to entertain one self with the personality of cats or dogs the farmer makes accompany him becomes a space as relief from the meta-level and structurally abstract, through time, of the real, structural and working world and its architecture of systemic human need and material want,

That like outer space itself is no real place for human life and for living individuals, at all-even if they do licitly utilize it and profit from it.

But they can’t really live there.

And in the eyes of man's animal pets is forever to be found the mystery of what makes him different, and not only that that are just the cat (or dog's) pupils, in dilation or not and according to a pretty much proxy model of human personality that the person-agent actually has to exaggerate and project into our little animal buddies, anyway..

(And man is still looking hard into his pets' eyes, perhaps as just once again an exercise in his own power-because he can, because he almost necessarily has to, which is probably the true core of his own, central entity and essence!)


The fictional moral weight of the laborer’s toil: Some I have heard call ice cream and cake, because a truly heavier burden is not just the money you can’t earn without a job, but also a physiology model to which the unemployed cannot actually throw him or herself into-to actually be in socially functional way and mode;

Because in the doing is really the being for people; and if you are not actually doing, heavy is they crown so to speak and for most people in regards to how they are to actually understand themselves, from day to day;

And so reversely considered, people with a job physiologically fill a standardly accepted semiotic model of approved human activity (of whatever nature) because they are in fact paid for it (because they have jobs of whatever kind);

And a lot of these people will often confuse their own just physiological invigoration (because although a job is to be understood as toil, it does feel good overall and in living, vital sense) with semiotic-moral arguments to necessarily be imposed on others, also, and in the illusory value of toil when it only masks just physiological invigoration in and of itself for the individual,

And, necessarily towards the reproach of those others who, outside of the consumer society model itself, might do towards and for things that have no way of being recognized in monetary and salary terms at all.

Because moral-semiotic illusion (and especially when it is in fact incoherent) only physiologically works for some people when, from and through the misfortune and poverty of others, they garner for themselves an even greater sense of basically righteous ease, security and physio-comfort,

Especially more real and intense on the backs of those who refuse or who for whatever reason are unable to pull their own weight in a strictly and most unsavory just economic sense...

Thus it probably should be asserted that at certain levels of anthropological suspension itself, the semiotic and actual living, structurally systemic, human physiology are interrelated, and probably always in some form of logical dependence;

That the one is according to and in step with the other, because behind the most solemnly proposed moral arguments of weight and social division, finally, in the have and the have nots and even in terms of the good, the bad and the ugly, according to a semiotics of particular, cultural and an always, perennially local (parochial) meaning,

Life is not life if it doesn’t feel good, and especially for the powerful.

Because they’ll do all they can to deny you access to money, if you cannot confer on to them the seriousness and very sanction of culture itself they say they stand on and most brutally require you to acknowledge.

Because your vulnerability (especially if your mouth is too big) is always back in the body, and through money itself-not at the semiotic and in logical, moral argument,

‘Cause you don’t pull your own weight.

(They’ll tell you between mouthfuls of cake)



Phantom Cargo meditation (Marvin Harris): Human drive to power and imposition in alliance with the non-apprehensible
Because in my phsyio-immediate limitation, I also can manipulate the non-apprehensible in its semiotic understanding (precisely because the non-apprehensible is beyond confirmation). And so to the fore comes the notion of imposition of history (an interpretation or semiotics through some form of cause and effect (logic itself), whether empirical or not.)

And thus the non-apprehensible supports the physio-immediate as object of my physio-semiotic need for expanse and imposition, as a broader realm of real albeit fictional, semiotic space I can once again use towards usually some form of leverage as security and/or exhilaration;

And that of course ends up creating social-political division that is its supreme manifestation as tension through the human, physiological investment in the semiotic itself, and the very possibility-paradoxically-of living models of individuality itself;

That truly elevates and intensifies the explosive brutality of the adscription of meaning itself through demographic groups, historically, and ultimately in regards to human economies of scale and the aggregate movement of money, in a real anthropology as Monopoly under the faux agony of the construct of individuality itself, physiologically convinced of its own and absolute, living entity as need and towards the attainment of comfort, in the necessary detriment of others and to the bitter, bitter end:

"Neither term alone [Bandits, Zealots] properly conveys the sense o what these activists were doing. It is only as zealot-bandits-guerrillas-that their exploits can be related to the everyday context of their world. The zealot-bandit-guerrillas believed that with the help of a messiah they would eventually be able to topple the Roman Empire. Their faith was not a state of mind; it was a revolutionary praxis involving harassment, provocation, robbery, assassination, terrorism and acts of bravery ending in death. Some specialized in urban guerrilla tactics and were called “dagger men” (Latin: sicarii); the rest lived in the countryside, in caves and mountain hideouts, depending on the peasants for food and security".

(Marvin Harris, Messiahs chapter in ISBN 9780679724681 and on the living, historical social context before the appearance of Christ as proposition and semiotic figure himself of a definitive peace through his own power-immolation and de facto semiotic adsorption of the human universe of violence itself, as both subject and object-and towards the phsyio-mortification of all people, from then forward…)



Interview with a phsyio-extrinsec, cultural vampire[13jul15]
The repetition of stories: Because phsyiological as semiotics of mental imagery, stories are for children moments of integration of the physiological itself with the phsyio-extrinsec of culture:

And you are the story in its very telling, because in its invigoration-to the social fold are you bourn again, and no longer (at least passingly) its adversary;

In its invigoration is your freedom within also the physio-extrinsic and semiotic, that in the story’s telling is neither to you in oppostion, at least passingly.

And stories as matrix are opportunities towards the individual’s real integration in the phsyio-extrinsic and semiotic of cultural, as representational BUT ALSO PHYSIOLOGICAL exercise in the being, in some way and always of some form of appropriate-at least recognized-human self:

You get to momentarily be in the warmest, visceral and most vicarious forms of implicit acceptance, for as long as the story lasts-because you don’t have to be you in at least the story’s telling.

The Physio-individual and Phsyio-extrinsic self (following Frued): The artistic self is phsyio-individual and in opposition to the culturally extrinsic and semiotic;

And the artist will at least tend towards the conceptual, but is necessarily of the bodily at his or her core and at vital, existential odds with the structural dogma of the phsyio-extrinsic and cultural itself:

Where else could artistic agency actually come from?

The self of science feigns a postulated objectivity of really the object of analysis, but in a reversed objectification of the scientific agent as human, power subject;

And the self of science is a falsely dehumanized self that in its very denial of its own subjectivity, must itself be a permanent source of suspicion for and from the standpoint of higher intellectual approach, vision and endeavor.

But the greatest danger of the scientific self, in its very working, postulated suppression of its own human subjectivity, is its convergence with the physio-extrinsec of cultural itself;

And the hollow man of the phsyio-extrinisc and cultural, can only hope to be in becoming a power physiology of imposition, once the human agent of science forgoes more completely their own subjectivity.

And the loss of phsyio-intrinsic, human subjectivity, naturally follows the real working, conceptual gutting of your fellow man through his objectification,

Especially because your own hollowness can only predatorily seek to be through impostion itself, given there is nothing really intrinsic about you at all, finally:

Physio-extrinsic hollowness in the individual produces (requires) a predatory interrelation and physio-social modus operandi; because in the physio-imposition of the empty, extrinsic self in regards to others, is its very substance and entity, finally.

Because man in just our physiology (that is the physio non-circumspect as the very ice cream of anthropology and its very invigoration)-and in regards crucially to collective, social systems over time, is a problem.


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ISBN 9782707150226; 9780195000207;
ISBN-10: 84-339-1112-0



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