tag:blogger.com,1999:blog-3077210.post6511556263231161042..comments2024-03-28T08:37:58.136+01:00Comments on Limited, Inc.: Rot/Salvation/HappinessRoger Gathmannhttp://www.blogger.com/profile/11257400843748041639noreply@blogger.comBlogger4125tag:blogger.com,1999:blog-3077210.post-84427145639969738172009-02-04T23:04:00.000+01:002009-02-04T23:04:00.000+01:00"The road of excess leads to the palace of wisdom"..."The road of excess leads to the palace of wisdom" And where do they say that?<BR/><BR/>Chuckie KAnonymousnoreply@blogger.comtag:blogger.com,1999:blog-3077210.post-30167106183732220342009-02-04T22:25:00.000+01:002009-02-04T22:25:00.000+01:00Anonymous, I live a mere hundred miles from the la...Anonymous, I live a mere hundred miles from the last stand of the sinful messiah outside Waco. Redemption through excess has a subterranean career - from the benedetti to Swedenborg, from Sade to Bataille. My own fave, Blake, once said, The road of excess leads to the palace of wisdom - which could have been knitted into a sampler for David Kouresh!Roger Gathmannhttps://www.blogger.com/profile/11257400843748041639noreply@blogger.comtag:blogger.com,1999:blog-3077210.post-53627600138924077782009-02-04T14:24:00.000+01:002009-02-04T14:24:00.000+01:00Piety through moral abasement - wasn't that also R...Piety through moral abasement - wasn't that also Rasputin's schtick? And the Ranters - though they were earlier and really more about demonstrating their confidence that they were living in a post-millenial primal state of grace. And possibly just a grift on their part.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-3077210.post-82472958567049187982009-02-04T11:56:00.000+01:002009-02-04T11:56:00.000+01:00AQ 462 = ROT/SALVATION/HAPPINESS = HOW COULD YOU B...AQ 462 = ROT/SALVATION/HAPPINESS = HOW COULD YOU BE SO DR. EVIL = MARX AND THE NEW INDIVIDUAL (<EM>Ian Forbes, 1990; {211} Society is that condition where 'the action of men on one another' has been a mysterious and uncontrollable process. When individuals are no longer 'overawed and governed', society in the conventional sense ceases to exist. For this to occur, there has to be a radical change in the mode of production, and once more, this is a change that is not a natural one. It is not a natural working out of the contradictions inherent in the existing productive stage. All that is natural in the change process, for Marx, is AQ-941 THE MANIFESTATION OF CRISIS IN THE BOURGEOIS SYSTEM and the accompanying universalization of the conditions of existence for humankind. In effect, there is no available or ready-made agency of historical change, the mantle of which used to lie on class conflict. Such an occurrence is ruled out by Marx's insistence on universalization - humankind cannot struggle against itself. …{212} Individuals must bring about the appropriation of productive forces, and so bring about the end of capitalism, but they do so without such an aim specifically in mind. Instead, such action is under condition of the full development of the productive forces, and in the context of their own need to realize their powers as they have so far developed. Furthermore, the actions of individuals to bring about the end of natural society are also carried out on the basis of the needs of individuals to continue to develop their powers. Thus there is no appeal to any moral code or notion of abstract right, just the claim that the powers of individuals can be freed, and that those powers will seek to express themselves. The result of such action to achieve self-activity is communism, not as a society</EM> per se <EM>but as the transcendence of society, as the highest stage of development conceivable by Marx. 'Only at this stage does self-activity coincide with material life, which corresponds to the development of individuals into complete individuals and the casting-off of all natural limitations' (<A HREF="http://www.marxists.org/archive/marx/works/1845/german-ideology/ch01d.htm#5d10" REL="nofollow">[German Ideology], p. 93</A>); AQ-624 <A HREF="http://marxists.anu.edu.au/archive/marx/works/1845/german-ideology/ch01a.htm#p51" REL="nofollow">HISTORY AS A CONTINUOUS PROCESS</A> {AQ-526}, AQ-649 <A HREF="http://books.google.com/books?id=OkgVAAAAIAAJ&pg=PA213&lpg=PA213&dq=%22Universally+developed+individuals%22" REL="nofollow">UNIVERSALLY DEVELOPED INDIVIDUALS</A> {p213}</EM>).<BR/><BR/>AQ 881 = MANIFESTATION OF CRISIS IN THE BOURGEOIS SYSTEM = SERFDOM AND HONOUR IN EIGHTEENTH-CENTURY GERMANY (<EM>David Martin Luebke</EM>) = THE RITUAL PROPER FOR THE INVOCATION OF AUGOEIDES (<EM>AQ-176 LIBER VIII</EM>).<BR/><BR/>AQ 1373 = IN WITNESS OF WHICH I INVOKE THE GREAT ANGEL HUA TO GIVE ME A PROOF OF HIS EXISTENCE = 3.1415926535 8979323846 2643383279 5028841971 6939937510 5820974944 5923078164 0628620899 8628034825 3421170679 8214808651 3282306647 0938446095 5058223172 5359408128 4811174502 8410270193 8521105559 6446229489 5493038196 4428810975 6659334461 2847564823 3786783165 2712019091 4564856692 3460348610 4543266482 1339360726 0249141273 724587 = COINCIDING WITH FUTURE EVENTS OR APPARENTLY UNKNOWABLE PRESENT REALITIES (<EM>AQ-164 VERIDICAL</EM>) = <A HREF="http://www.generation-online.org/p/fpvirno12.htm" REL="nofollow">THE REAL CANON OF THE LOGIC OF CRISIS LIES IN IRREGULAR OR 'PARALOGISTIC' INFERENCES</A> (<EM>Arianna Bove; A rule does not instruct on how it is to be applied to a specific case. There always is incommensurability between a norm and its concrete realisation. Virno claims that since regularity (or what is common to humankind) is the privileged place for innovation (and wit), the real canon of the logic of crisis lies in irregular or 'paralogistic' inferences. Enough of the phenomenology of crisis: it is time to investigate its logic; AQ-555 MOTTO DI SPIRITO PAOLO VIRNO</EM>)<BR/><BR/>AQ 2199 = YET BE THOU WAKE AND WARE, FOR THE GREAT ANGEL HUA IS ABOUT THEE, AND OVERSHADOWETH THEE, AND AT ANY MOMENT HE MAY COME UPON THEE UNAWARES (<EM>The Cry of the 4th Aethyr, Which is Called PAZ; AQ-70 PAZ</EM>) = RATHER THAN AN AGENCY OF CHANGE (USUALLY PRESUMED TO BE THE PROLETARIAT) IT CAN BE CONCLUDED THAT THERE ARE INSTEAD ONLY <I>AGENTS</I> OF CHANGE (<EM>AQ-462 MARX AND THE NEW INDIVIDUAL {p212}</EM>).<BR/><BR/>AQ 526 = THE ACTION OF MEN ON ONE ANOTHER = BASIC INPUT/OUTPUT SYSTEM = EMANATING FROM "THE FORM ITSELF" (<EM>AQ-400 MARX'S HUMANISM TODAY</EM>) = HOW COULD YOU BE SO HEARTLESS? = MARX'S CRITIQUE OF CAPITALISM.<BR/><BR/>AQ 730 = <A HREF="http://archive.workersliberty.org/wlmags/wl50/capital.htm" REL="nofollow">MARX'S <I>GRUNDRISSE</I> AND THE "POST-MODERN" ERA</A> (<EM>Murray Kane; In what follows, I want to focus on a little-noted emphasis that recurs throughout the Grundrisse, on the way in which the self-expansion of capital by relative surplus value enriches the subjective basis for the transition to socialism. This is an emphasis which is largely suppressed in Marx’s polemical and strategic writings5 — the “AQ-537 CIVILISING INFLUENCE OF CAPITAL” and the growing cultural wealth of the working class; AQ-649 UNIVERSALLY DEVELOPED INDIVIDUALS</EM>) = <A HREF="http://www.marxists.org/archive/dunayevskaya/works/1965/marx-humanism.htm" REL="nofollow">A THOROUGHGOING NATURALISM OR HUMANISM</A> (<EM>In a word, Capital is the culmination of the 25 years of labor that began when Marx, in 1843, first broke with bourgeois society and melded what he considered its highest achievements in thought - English political economy, French revolutionary doctrine, Hegelian philosophy - into a theory of liberation, a new philosophy of human activity which he called "a thoroughgoing Naturalism or Humanism"; AQ-338 RAYA DUNAYEVSKAYA, AQ-400 MARX'S HUMANISM TODAY</EM>) = <A HREF="http://www.newscientist.com/article/dn7221" REL="nofollow">FREE TRADE MAY HAVE FINISHED OFF NEANDERTHALS</A> (<EM>AQ-392 COMPETITIVE ADVANTAGE</EM>).<BR/><BR/>AQ 537 = CIVILISING INFLUENCE OF CAPITAL = WHEN TRUE SIMPLICITY IS GAIN'D (<EM>AQ-234 SIMPLE GIFTS</EM>).northangerhttps://www.blogger.com/profile/02124226438327229521noreply@blogger.com