TECNICAS SUPERIORES DE MANIPULACION Y EL PUNTO G:

Vulnerablidad base del sujeto humano:
Su estado de dependencia fisiologica, subconsciente respecto su propia pertencia al grupo colectivo y ante las consecuencias del oprobrio que es, ya en el plano fisiologica e incluso de percepcion sensorial, la base psico-antropologica del pensamiento moral y la fuerza principal de definicion de individualidad siempre frente a el grupo colectivo propio.


http://www.sense-agency.com/sense.48.html?case_id=5&type=gallery&offset=9




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http://www2.esmas.com/salud/668346/sistema-nervioso-periferico-snp-que-conforma/





STREETS AND COMING SHOPPING MALLS OF SAN FRANCISCO:
BULLIT (1968) AND CALIFORNIA BIMBO ANTHROPOLOGY

Lettuce and carrots for lattice-bound bunnies
In Bullit (1968) human collective mass is in itself a character-or at least presence: the crowd, traffic on the highway-day in day out and over time, as real driver of national wealth and existential-political stability; and in Bullit (1968), its suddenly universal imagery conceptually goes around the world and back, irradiating out of San Francisco as permanent sensory and cultural appeal of the film-that people were actually sensitive to in even its deeper, nuanced darkness!

Shoppinghauer Concepulizations
Man through time as generations and societies of particular historical moments in perpetual exit and renewed, systemic progression-dwarfs devastatingly the sense of the self:

The smallness of individuality in Joyce before and in the contemplation of history, is the darkness of Schopenhauer that imposes a larvae vision necessarily on the understanding of humanity through time-like being on the moon in regards to one’s bodily individuality, but without a spacesuit or source of oxygen whatsoever.

But it is the crowd, nevertheless, that is the real source of real-world, material power; and as the precious human metal that it is, is coveted like silver and gold on the part of those who are certainly transfixed by its shine (as long as the crowd that is the aggregate, human medium itself remains unaware of its being made in this sense object of prey and abuse by its sundry prospectors and conquistadores!)

In Bullit (1968) a political masquerade takes place as waltz, by the real and de facto powers that be-always around and through this stratum of warm impermanence that is aggregate social and consumer, human mass through time,

That is because it is the true base and cornerstone of ultimately pretty much everything that stands, and so must remain forever unaware of the pitted and savage struggle taking place around-through above and under-it for its very structural control-or at least leverage by real acting agency over it.

And sedation as ease, comfort and stability is above all human physiology itself-that which ends up being natural ally, finally, for all gold diggers, miners and agent prospectors (as the very foundation of anthropology itself) who, to reap their profits must end up finally feeding the masses not only cake, but even violence as political-existential contemplation to better insulate the physio-aggregate individual in her very own physio-invigoration, semiotic and conceptually (in their minds) as well as materially,

For the consumer is no moron-she’s your wife,

And California always really was that great harlot-hotel on her little heroin ride*

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*Paraphrased from Coppola’s Rumble Fish (1983);https://en.wikipedia.org/wiki/The_customer_is_not_a_moron ; and reference (of course) to Eagle’s song of 1976-77, Hotel California.


[20sep15]




FLEETWOOD MAC’S TENTATIVE REALITY
Because it is imagery-conceptual and physio-semiotic, and key to the individual’s physiological projection, regardless finally of the firmness of its reality as belief, as long as it works in this technical sense as the real truth of the individual’s understanding of the real;

Because the real does not have to be truly real-to actually be real in this technical, structural sense as semiotic canopy or tent under which the individual moves through time and his or own physiology, always in some very direct way connected somehow to the human physio-medium itself.

And so also is real permanence, impermanence;

Because naturally your understanding of truth is never really fixed and stagnate at all-because there are always-have always been-other forces actually in movement around and beyond just the limits of your understanding as the very possibility of your understanding (because it is limited, therefore defined-hence anthropologically stable or at least illusorily so):

And as the nature of truth changes, so does your understanding of it, conditioning, logically, different modes of physiological projection in which you live,

For the physiology of a homeless person in abject poverty, a soldier and the New York city wall street guy, are not the same at all and despite-of course-their- common essential and core humanities;

Or if they tell you Darth Vader is Bin Laden and that his specter dark force is what brought down the World Trade Center as physiological and media-reinforced truth of your world, that you saw and lived through your own mind’s eye-and then was finally and officially codified for you:

Your own physiological projection towards the semiotic as your very living of physio-human existential context, is going to change,

As it certainly did for all of us.

Because the canopy (tent) of truth you live under is true to the extent that it protects you as essentially a form of stability under which you can get on with getting on, physiologically speaking;

But truth is a permanently tentative thing, in its very permanent impermanence, and subject to modification,

Making everything that is, from the vantage point of human understanding and semiotics itself, something that never firmly really ever is at all.

If you take my meaning;

It just has to be essentially useful in passing-useful principally to you, of course and initially…

Case in point of technical science as a very powerful (‘technically transformative’) approach to the real-who denies that?-and as you understand it.

But it is still only a model of tentative approach.

Or religions as semiotic, conceptual targets of human physiological projection that are furiously true as long as people in fact project their physiologies towards their very reinforcement as ideas,

For that is precisely the anthropological reason for being of religion, as the channeling of human physiology and particularly human physio-rational violence-because it makes you feel better,

And has always been a structural source of anthropological stability-even peripherally, systemically for guys like me and other very serious experts in above all, literature:

Yes my friends, literature: narratives of truth and fiction, good and evil, life and death-around around which people articulate their physiological possibilities of moral decision and personal action,

(Same as it ever was, same as it ever was-and after agriculture!)

[14sep14]


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Human physio-rational, semiotic projection of culture against and in detriment of one’s self and intrinsic physiological nature:
Because the self is a actually a structural dictate of the group anyway, human visual and physio-optical perception (the images of the mind of whatever origin) is never neutral in regards to the physio-terror of opprobrium one’s physio-rationality is based on (unfailingly, permanently) for there is nothing more important about you than really the group itself and how you relate to it;

Because the impositional self of consumer society (as opposed to other modes of less idealized, intense projection towards semiotic models) is certainly free to seek to be physiologically with regards to cultural and semiotic idealizations as models; but never even in this context of projection as physio-rational movement, are you at liberty to disregard what other people think of you-because it is your deeper, intrinsic nature always towards some form of belonging and integration (even through forms of defiance and tolerable rebellion) with the greater social fold.

Thus whatever forces of cultural imposition and reinforcement towards set and basically determined social and semiotic models in fact gain their very force over people through the deep fear in all of us in some way of not belonging, with which we live in tension in regards to all our lives, as our very possibility of socialization-of the possibility in fact of at civilization itself.

It thus becomes of not only of moral necessity, but also simply technical need, the contemplation of the nature of the real forces that do in fact drive individual physiological projection through the definition of the semiotic itself;

So for example, if you owned a television station-or you made television commercials, programs and even films for cinema-you all would be people I would need to talk to, for you create and reinforce the cultural semiotic (and its very force over people) in fact like nobody else;

Also, if you purported to defend the minds of people as whatever sundry form of cultural institution and especially higher forms of University experience more towards the scholarly and not just technical, you would be somebody I would need to make an appointment with.

Because if you are in fact going to impinge so intensely on the semiotic itself-exactly that which people are supposed to want to be and strive for in their very conceptualizations of themselves and through their living physiologies of personal becoming,

You are to a great degree defining them as human beings, almost completely and in their very possibilities of the physio-rational need of becoming they live in and under the permanent shadow of the fear (in varying degrees and manners) of some form of loss of social approval in the eyes of others.

One of the most important aspects of all of this, however, is the imagery and fictional nature of that force of ideas and the exactly semiotic what I want to be, that is naturally a real and physiologically potent image of my mind-but not much more than essentially an image;

It is thus essential to understand the bodily freedom for people necessarily from those very images; and social interaction of a direct hands on lightness that removes itself from the very projection we all live in-that is not social networking, has no agenda, objective or target; that seeks not any form of gain except the enjoyment of the company of others, of the very living enigma in and behind the eyes of whatever shade of color of the human being standing-or sitting-before you, is in fact a different kind of reinforcement of certainly a different mode of being and of human self.

I call him the Gilligan self (as opposed to the impositional); AKA the Mary Ann self and from the same 1960s television series; and it is simply a non-idealized self that is in its immediate circumstances, out on to world around the individual, but not the object of that world (because that world does not in any way seek to impose itself on the individual, leaving him or her truly free to figure it out for themselves!);

And so that world becomes a context where less projection is required towards the semiotic-there is in fact very little of the semiotic at all, that is in fact more of only a network reference of shared cultural values, but no longer a force of definition over people in this they are perpetually to become in themselves through their physiologies and towards some form of powerfully subtle, social dictate.

In Gilligan and Mary Ann’s world, they are free to figure that out for themselves, or not even that. And their world is really about a much more perceptible immediate sense of physiological, social interaction with regards to the group, that is the real security and structure-in a living sense, and not of the mind-they garner ultimate, existential security from.

Probably because the social group in only the mind, ultimately becomes more of an ominous force of threat that eventually is bigger than life, if you have little understanding of the power of images over you and don’t know the need your body actually lives in towards the phyiso-inmediate, social interaction between people at exactly the point its own physio-biological evolution stopped concurrent to the historical advent of agriculture.

(The procuring of food, being that it is a tropical Island, is something that is given very little thought to-you just grab a banana! Implications are of technical, anthropological importance, no doubt; Gilligian’s world is also made up of only adults [to be continued….])


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References: Introduction and Chapter one of Moral Man and Immoral Society (1932) by Reinhold Neibur; and possibly Teoría de Andalucía (1927) de Ortega y Gasset.

[30sep15]




La ideología de las lenguas: extractos mas comentarios del texto del mismo titulo en El País
El repetido eslogan de "una nación, una lengua", ha presentado al español como una lengua impuesta, colonizadora
JOSÉ LUIS BARBERÍA Madrid 22 SEP 2015 - 13:34 CEST: http://politica.elpais.com/autor/jose_luis_barberia/a/

-que los procesos secesionistas discurren en gran medida tras la senda de las políticas lingüísticas en las que la ideología se solapa con la pedagogía.

-"Nuestro problema territorial es un problema esencialmente lingüístico. Si desactivamos el problema lingüístico, desactivaremos el problema territorial", sostiene el ensayista y diplomático Juan Claudio de Ramón.

-Hay una ingeniería y una industria nacionalistas aplicadas a la interesada gestión en régimen de casi monopolio de las lenguas autonómicas [VERSUS ] dejación e inhibición política estatal, indiferencia y hasta desafección hacia unas lenguas que a menudo son vistas más como problema que como riqueza colectiva a defender y cuidar [por parte del estado central]

-que millones de españoles sueñan y piensan en catalán, en euskera, o en gallego y que muchos de esos hablantes respaldan la causa secesionistaporque se les ha convencido, a menudo desde sus instituciones, de que su lengua es menospreciada en el resto de España o corre el riesgo de extinguirse.

-En España viene librándose una gran batalla no declarada por la ideología de las lenguas periféricas que el Estado español pierde sistemáticamente por incomparecencia. Y lo paradójico del caso es que ese Estado, condenado por los nacionalismos periféricos, sí hace formalmente sus deberes en la defensa y promoción de todas sus lenguas, aunque no ponga el corazón en el empeño y se muestre ajeno al alto valor afectivo y simbólico de las hablas periféricas.

-la lógica "una nación, una lengua" ha ido ganando terreno de la mano de un discurso, soterrado o explícito, que presenta al castellano como un idioma impuesto, colonizador, ajeno, al tiempo que trata de hacer de la lengua autonómica la palanca con la que marcar la diferencia [a la que hay que reforzar en las urnas y respecto de organizaciones politicas concretas; maquinaria psico-afectiva y politica respecto del control del estado local, finalmente y siempre a traves de mecanismos nominal y solo formalmente democraticos-pero que funcionan de maravilla antropologicamente!!!!]

-"La diferencia del lenguaje es el gran medio de preservarnos del contagio de los españoles y evitar el cruzamiento de las dos razas. Si nuestros invasores aprendieran el euskera tendríamos que abandonar éste, archivando cuidadosamente su gramática y su diccionario, y dedicarnos a hablar el ruso, el noruego o cualquier otro idioma desconocido para ellos, mientras estuviésemos sujetos a su dominio", dejó escrito el fundador del PNV, Sabino Arana, en 1894.

-Xabier Amuriza, destacada figura de la izquierda abertzale, lanzó este verso que hoy sigue rebotando en los tuits: "Si en Euskal Herria no se puede hablar euskara, echemos la democracia a los cerdos"

-La idea de que "la lengua [catalana] es el depósito del alma catalana", expresada por el fundador del nacionalismo catalán Prat de la Riba a finales del siglo XIX, late en la consideración formulada por Jordi Pujol de que "la lengua es el nervio de la nación", pero también en las declaraciones de su sucesor al frente de la Generalitat, el socialista Pasqual Maragall:"La lengua catalana es el ADN de Cataluña".
-[Morte e Resurrección (1932); Ramón Otero Pedrayo; Antón Villar Ponte (Galicia)]

- y a todo idioma se le atribuía la cualidad de impregnar a sus hablantes con un pensamiento propio, una cosmovisión particular específica, diferencial.

-en la España plural que contempla ensimismada y estupefacta cómo las largas marchas por la independencia deCataluña y Euskadi continúan su curso sin que la aplicación de políticas lingüísticas más y más vigorosas y atrevidas haya aminorado el permanente sentimiento de agravio por los supuestos "ataques" estatales a la lengua.

-[juego nacionalista de fisio-terror del oprobio en el individuo] Ese es territorio sagrado y quien ose hollarlo será expulsado a las tinieblas exteriores de la patria y cargará con el sambenito de "facha" o "traidor".

-"Desde la Transición democrática, todos los Gobiernos centrales han optado por inhibirse en esta material. No han puesto trabas a la rehabilitación de las otras lenguas españolas, pero tampoco freno al menoscabo del bilingüismo practicado por Gobiernos de signo nacionalista",

-En Galicia, donde la práctica totalidad de la población es bilingüe, adquiere perfil propio la figura del "neohablante", trasunto del euskaldunberri vasco, personas que, pese a su pobre dominio del idioma, deciden desplazar su lengua materna castellana y hablar de manera prioritaria en gallego, incluso con personas que prefieren expresarse en español. [Una especie de fisio-ajenacion curiosa por parte del individuo que se proyecta hacia modelos semioticos-colectivos en cierto sentido no propios y en contra de alguna manera de su propio origen, bajo claro esta muchas veces, un sentido buscado de integracion resepecto del afecto fisio-inmediato y social y los dictados del mismo sobre la individualidad de pertenencia como categoria.]

- Aunque la causa general de la independencia se refuerza argumentalmente con invocaciones obligadas a un futuro de mayor y mejor desarrollo económico y social, los nuestros no dejan de ser nacionalismos lingüísticos, deudores de la obsesión identitaria romántica que creía en un patrimonio espiritual sagrado inmemorial: un alma, un carácter, una cosmovisión, una manera de ser colectiva... transmitida de generación en generación. [Hegel; folkgeist; organicidad colectiva romántica y rasgo pilar del nazismo histórico alemán; y en el plano psicológico, una especie de matrix fisio-conceputal de inetegración como físio-idealización (que se palpa, se huele) como promesa de pertenencia como una especie de paraíso fisiológico presente y a realizar-que en precisamente su aspecto de realizacion dictada donde reside su mayor baza y venteja política: que es el ejercicio fisiológico-poltico de la experiencia del poder y respecto de todo papel tematico del mismo-del sujeto-objeto y observadores humanos- que es su verdadero mecanismo de imposicion-en el ejercicio fisiologicamente vigoroso que involucre a todos, de distinta forma y en distinto grado; en eso está el ser politico y la realidad política…]

"Que yo carezca de una palabra para designar el olor del metro a la hora punta o el olor de la hierba recién cortada no quiere decir que confunda ambas experiencias [Experiencia físio-inmediata histórica y su universo de donde sale tension dialectica-semantica subyacente al lexico mismo de los idiomas naturales-TRAPLINE (2013) (David Truer, Minnesota-Canadian Indian trappers)]

-Y, sin embargo, la convicción de que la lengua es el basamento de la identidad con que se construye la nación y que toda nación por el hecho de serlo tiene derecho a la independencia sigue estando bien presente en los esquemas mentales nacionalistas.
[como estratégia y mecansimo electoral respecto de cúpula financiero-politico local sobre y por medio-mediatizando-al colectivo social en sí, que posiblement nunca se deja complemente y del todo en su conjunto pero en sí lo suficiente muchas veces en terminos electorales…]


-Frente al componente originalmente étnico, racial, del nacionalismo vasco, el catalán se significó siempre como un modelo culturalista permanentemente sustentado en la lengua, aunque, como proclamaba Sabino Arana, de lo que se trata es de marcar la diferencia, tarea en principio harto complicada en un viejo solar como el español altamente transitado a lo largo de su historia.
[y sin embargo bien conocida es la apertura real cultural a todo lo ajeno (no castellano) respecto del ancho y largo mundo por parte de los primeros y mas empedernidos viajeros y turistas que fueron los catalanes, al menos respecto del turismo como fenómeno de consumo contemporaneo y a partir de la decada de los 80]

- "Desde el siglo XIX y muy especialmente durante el franquismo, España siguió el modelo denominado de nation building dirigido a unificar lingüísticamente a la sociedad a base de eliminar más o menos sutilmente las lenguas diferentes del castellano. Frente a ese modelo se alzó el modelo "preservacionista" de las lenguas minoritarias, primero en Cataluña y después en el resto de las hoy comunidades autónomas. Lo que ha sucedido después es que los preservacionistas (especialmente los catalanes) han adoptado técnicas de "nation building" en su propia política lingüística y el catalán sería ahora una lengua dispuesta a desplazar al castellano como lengua de comunicación interétnica, afirma Albert Branchadell". [VISION SISTEMICA del fenomeno que solo a partir de la fuerza de movimiento en un sentido se fragua una respuesta a la misma por parte de componentes contrarios o que estan en alguna forma de oposición esctructural]

- Crear una Administración tetralingüe sería absurdo pero España necesita imperiosamente hacer valer sus méritos y hablar las cuatro lenguas en las ocasiones solemnes, ser consciente de la importancia integradora del elemento simbólico y sentimental", propone Juan Claudio de Ramón. [O cabe, ademas, la continua denuncia simultaneamente de mecanismos de clara abuso y manipulacion politica que emborronan intencionadamente las delimitaciones entre el ámbito de control politico cultural con lo cultural en si, apresandose precisamente y de forma constante de dichos elementos simbólicos y físio-sentimentales de la percepcion humana y la proyecion fisiológica del votante después; proyección que se domina precisamente en el control del blanco y modelo semiótico a la que dicha proyeccion se realiza…y que en el control de la semiótica cultural se lleva la fisiologia que es el señorear real y efectivo finalmente antropologico; esto como idealización instrumental pues jamas ha sido nunca total sin contestación incluso interna aunque si acaba siendo quierase o no una forma de estabilidad estructural del contexto humano de lo mas vigorzada en donde reside en cierto sentido su mayor actractivo como espacio real y vivo siempre a realizar-o contestar y resistir, a traves del tiempo humano dotado ya de una seriedad como pocos, francamente…]


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