La noción de desplazamiento en la cultura
Como única forma de hacer tolerable la limitación que impone lo fisiológico-inmediato, físico y espacial humano:

-Caín es defenestrado, que es una forma de desplazamiento que no destrucción corporal-¿cómo destruir una parte insoslayable de esencia humana?- que así evita, en realidad tensando la cultura misma hacia afuera digamos, de una forma técnicamente defectuosa y no resuelta-el encajamiento vital que es esto de lo que hay corporal y físicamente, delante de nuestras narices;

-Y lo cósmico, abstracto y semiótico-conceptual nos permite ese desplazamiento que solo requiere del lenguaje, cada vez más históricamente potenciado y hacia cada vez más horizontes de posible concepción humana.

-Porque si no, el cuerpo mío o tuyo (o el del otro y la otra) será finalmente pasto de la furia físio-racional nuestra, si no nos semiotizamos nuestra fuerza vital de movimiento como imposición (¡que lo semiótico es fisiológico, no se olviden!)

-Eso que tienen los contextos civilizados necesariamente como respuesta y apoyo auxiliar respecto del hecho base de nuestra inmovilización real fisiológica, a partir de la agricultura y la repentina contradicción de ser fisiológicamente de una forma anterior, que ya no puede de hecho evolucionar y que no es en verdad la más indicada para la vida sedentaria nueva y agrícola, de asentamiento y obligada socialización sine qua non.

Porque el hombre Orión y pre agrícola, como cazador-depredador que es también presa y caza potencial de otros seres humanos, se las gasta bien poco en esto de la expresión lingüística,

Aunque en cuanto a sus físio-racionalidad desde luego agudísima respecto de toda artimaña de imposición, supervivencia y hasta del engaño (¡imagínense el tipo!) no tiene desde luego un pelo de tonto.

(Tan agudo que no es nada extraño que bien pronto-en términos temporales históricos-descubriera la lógica causa-efecto de las semillas respecto de las plantas, que es el principio en sí de todo cuento posible, y el que ya conocen precisamente en la necesidad apremiante del lenguaje humano, en sus efectos y consecuencias antropológicos-humanos después):

https://www.youtube.com/watch?v=PUKKnYmtb3w




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http://www.ciudadseva.com/textos/cuentos/esp/cortazar/continuidad_de_ los_parques.htm







THE SEMIOTIC SUPREMACY OF CIVILIZATION
LUKE WHO PRESENTS HIMSELF AS ABOVE ALL LITERARY AND TEXTUAL EXPERT (PLAINLY STATING HE WAS NOT ACTUALLY THERE)
1:1 Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us, 1:2 even as they delivered them unto us, who from the beginning were eyewitnesses and ministers of the word, 1:3 it seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus; 1:4 that thou mightest know the certainty concerning the things wherein thou wast instructed. 1:5





RON’S POWER DRIVE ULTIMATELY IN THE HAND AND HAMMER OF GOD…
And frequently does he use the term blackball in regards to his life story and resignation, at one point, from some branch of the US public administration in order to take care of his elderly father (until finally his passing);

And the term still today conveys the ugliest of American historical connotations in direct reference to McCarthyism that is in fact a phantom of sorts, at the crypto side still today of an American business as usual and daily barter in regards to a social medium as just economic aggregate with whom you never, ever, ever want to lose favor…

Of course as everyone’s permanent, living vulnerability as an individual, it is naturally one of the firsts things you will be tacitly-or even openly-threatened with by your rivals, opponents and real foes, and of course the government and public entities, who make no real effort to even disguise their ability to separate you from the social possibilities of connection to money itself,

And to the bitter, bitter end in the way culturally we have a preference for apparently as Americans.

So I do agree with Ron when he says you must pick your fights carefully, and just leave some things alone-for the pain is eventually incompatible with the living of life itself, eventually;

And so veiled savagery, under the false guise of civility and just the politically correct now, becomes in itself an anthropology; a fact that does not bother Ron because he knows God will eventually impose justice and they will get theirs as just desserts, and in this life or the next…

But I part ways on exactly this point:

The false sanction of cultural prestige and eminence will not belong to these people in this life, and in the total impunity they simply assume is theirs.

(Not now)


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The human nature conflict at the orginal core of Hitchcock’s Blackmail (1929):
Passion-forced sex-sedcution and murder in self-defense, that is later extrapolated into a social, psycholoigcal context and the economic;

As a game of a pitted psychology of opprobrium against the individual herself,

As a kind of turning of the human medium of individuality (that is in itself belonging to and a dictate of a group) against the individual in her mind and as a strategy of psychological subjection of threat hence apprehension, hence dread in the target;

Of course this is all in the mind and phsyiology so to speak of the human subject as object and as long as it remains basically a physio-totemic phenomenon of fear and obsession, which the blackmailer stretagically fuels and stokes, carefully and in just the right to degree to tense and prostrate the subject, but not drive to desperation,

Making the ideal state of psychic impostion that of a constant contemplation of self in the mind of the individual with regards to the spector hord and tribunal of a psychologically hyped and distorted Hades of public, moral contemplation of one’s own human nudity on the chopping block of moral and social-political slaughter,

As psychologically the greatest, universal and anthropolgical agony the individual can know as the imposibility of his or her own individuality, in the very living opprobrium of the others;

And of course strategically designed and implemented by the blackmailer much in the way the poisoning of a river becomes a mode of actually catching fish, by turning the medium of living organisms and their dependence on it, into your positional, predatory advantage over them.


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*Anthropological example of fishing tecniques used by Carib Indians from The Central Caribs (1924), by William Curtis Farabee, Univeristy of Pennsylvania.






PHYSIO-TOTEMIC IMPINGEMENT ON TARGET’S PERSONAL SPACE:
The Waingro* predicament and dilemma (for dumbasses)
So how can you react really to the presence of someone around you who is clearly designed as fingment of your physio-psychological connection as an individual, to cultural itself?

How to attribute to this individual the qualities of independent, living human being when individual is in fact a kind of living cartoon character designed as a force of psychological disturbance as inroad in to your own psyche and phyio-rational stability?

It doesn’t makes sense to carry on any normal form of human interaction with an individual who is clearly (conclusively and even in the observation of others) fraudelent and a presence that is simply a form of provocation.

Leave him to the realm that he belongs, which is basically the instrumental-literary of the mad artist and politcal imposture of a false expediency of state (outrageously);

But a credence of reality, physiologically and in your rationality towards individual would be ludicrous, like fighting something in your mind through the body of another humnan being:

https://en.wikipedia.org/wiki/The_Godfathers




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* Character from Micheal Mann film Heat (1995)





On Antonio Escohotado’s cognipotencia that is the physio-totemic itself:
SUBJECT-OBJECT CONFUSION (WHO SHOT A RABBIT; RABBIT SHOT WHOM?) AND THE CONSQUENCES OF PARTICULARITIES OF HUMAN PERCEPTION
Considered, of course, the height and ceiling of philosophical contemplation as the real metaphysics of human consciousness regarding the material reality we are not; which is of course just another approach to the powerlessness of man and hence his living, hollow man vitality of violent imposition out of a physio-cognitive identity in the perception of that which I am not, in the from of objects and material, inanimate or living world that is not me;

And in this notion of being initially that which I am know I am not, is our hollow man essence that physiologically means (and this very clear) a being by doing and becoming in action, foremost and above all else,

And the sign and seal of vital man is an in-finite violence in being as becoming, filling and taking form by doing.

In-finite as ‘undefined’ and ‘not ever finalized’.

A form of physio-rationality and psychology as suspension, just like our very anthropology.

-Compare to flow idea or notion of flux of existence, and the anthropological illusion of cultural stability that opposes this-that for human anthropology of agriculture is the very problem of sedentary immobilization that necessarily would seek to impose a semiotics of understanding as also stability, albeit revitalized and serviced by at least the contemplation of distant horizons of expanse (and preferably at a distance and through semiotic contemplation as anthropological entertainment and invigoration, and always in regards to the problem that is man’s living immobilization in and of a physiology-however- that is that of the warrior-nomad and hunter of pre-agriculture origin (when in fact there was the possibility of human natural selection hence evolution)).

-Semiotics itself, through the civic need of more and more highly refined language historically, becomes a form of compensation for this basic circumstance of anthropological defectiveness and contradiction between collective, structural nature of the circumstances of living, human culture versus the physiology/physio-rationality of the individual.



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[8nov15]



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