Remora
How about them corpses? Surely the movie is coming. Surely some b movie producer, some Hollywood scientologist, is on this like white on rice. Psycho is one thing, but Georgia rednecks are a whole other level of grotesque. They were good enough for Flannery O'Connor, so they should be good enough for you. The NYT story about the corpses of Walker County is another sad reminder that these are times that try the non-tv watcher's soul. I mean, camera man's delight. The woods. The voiceover. The faux conversation (Tammy, what is the sherriff saying about the body up in the crook of the pine tree there?). Essential tv. And here's the essential graf:
"After a dog walker stumbled over a skull on Friday, law enforcement officers discovered at least 120 rotting corpses in sheds and on the ground near the crematory, and state officials said that that figure could double by the time the area is fully examined. Some of the bodies had been there for years and were nearly skeletal, while others, fresh from the funeral home, still bore toe tags.Human bones, weathered white, were scattered through the woods like leaves, skulls mixed with leg bones in a ghoulish jumble that one state trooper compared to a scene from a Stephen King novel.
An infant's body was found in a box in the back of a rusting hearse.Some bodies had become mummified and may have been at the site more than 20 years, said Dr. Kris Sperry, Georgia's chief medical examiner. Nearly two dozen coffins that had once been buried were also found on the ground, Dr. Sperry said, and in some cases their embalmed contents had been dragged out and left exposed to the elements for years"
And here is the perfect tabloid ending. I mean, can a news story have a better sign off line?
"His wife and son just didn't want to spend the money to fix it up," said Mrs. Horton, who grew up in Noble and now lives in Atlanta. "Lord Jesus, I don't know how they could go to bed at night with all that outside their window."
All that outside their window. An image that reminds us of some impossible rencontre between Walter Benjamin and the National Enquirer at a funeral director's convention in Sarasota Springs.
Sunday, February 17, 2002
Remora
Limited Inc is back, and campers, campers, settle down. I know, the overwhelming cards and letters sequence. The concern. The offers of sexual healing, food, socks. But who else out there is gonna give you such quality bitching? Such reports from the stark underground that your ancestors, your great grandfather, maybe, thought he'd left behind in the Old World? Our, our.... ressentiment, to use Max Scheler's term for the terminal condition, the termite ridden condition, of our seedy thoughts, such as they are..
Limited Inc, back in the dreamtime of the race, used to be enamored of Marx. Marxists have a way of knocking that out of you. We still like Mike Davis, the author of Ecology of Fear, and a recent book on the "Late Victorian Holocaust." Davis has focused on the combination of incipient free trade capitalism and bad, bad weather at the end of the 19th century. The death toll from these converging forces, from India to Egypt to Brazil, is pretty startling. Here's the first graf of a Guardian review of that scarifying, and mostly, of course, overlooked book:
"Recording the past can be a tricky business for historians. Prophesying the future is even more hazardous. In 1901, shortly before the death of Queen Victoria, the radical writer William Digby looked back to the 1876 Madras famine and confidently asserted: "When the part played by the British Empire in the 19th century is regarded by the historian 50 years hence, the unnecessary deaths of millions of Indians would be its principal and most notorious monument." Who now remembers the Madrasis?"
Hey, but, do we really care? Indeed, the only famines that register in the Western consciousness are those associated with the failure of Communism. Although Robert Conquest's book on Stalin's de-kulakization has become the standard condemnatory text, where's the companion text, the one about Churchill's engineering of the Bengal famine of 1943? We know that the very fact that one remembers such things is a mark of extremism -- the reasonable man has long ago absorbed the reasons of state that led the heroic Brits to fertilize the Bengal plains with the bones of starving Indians:
"One of the most extraordinary examples of such whitewashing of history is the sustained, continuing deletion of two centuries of massive, recurrent, man-made famine in British India from British and world history, and hence from general public perception. This massive, sustained lying by omission by two centuries of British academic historians occurred in a society having Parliamentary democracy, the means to readily disseminate information and a steadily expanding literate population. Furthermore, this process of lying by omission continues to this day in Britain and its English-speaking offshoots, such as Australia, countries having free speech, high literacy, democracy, prosperity and extensive media of all kinds.
To dramatise this perversion, imagine that the Jewish Holocaust was almost completely deleted from our history books and from general public perception, that there was virtually a total absence of any mention at all of this cataclysm in our newspapers and electronic media or in our schools and universities. Truth, reason, ethics and humanity aside, objective analysis suggests that such a situation would greatly increase the probability of recurrence of racial mass murder. Fortunately, in reality, virtually everyone is aware of this event and indeed in Germany today it is a criminal offence to deny the actuality of the Jewish Holocaust.
In contrast, during the Second World War, a man-made catastrophe occurred within the British Empire that killed almost as many people as died in the Jewish Holocaust, but which has been effectively deleted from history, it is a 'forgotten holocaust'. The man-made famine in British-ruled Bengal in 1943-1944 ultimately took the lives of about 4-million people, about 90% of the total British Empire casualties of that conflict, and was accompanied by a multitude of horrors, not the least being massive civilian and military sexual abuse of starving women and young girls that compares unfavourable with the comfort women abuses of the Japanese Army."
Marxism has now become a mode of memory for those who walked out of the dreamtime. We're a shaken, unreliable crew. Davis is an exemplary Marxman, an unearther of those family secrets bid good riddance by the End of History, which has found its axis of evil in the destruction of the World Trade Centrer, and recognizes no precedent, nor mitigating circumstance, nor any limit to the justice it can extract from the rest of the world. In an article on 9/11 in the New Left Review, Davis starts out with an amazingly prescient throwaway by H.G. Wells, written in his heyday before WW1:
"For many generations New York had taken no heed of war, save as a thing that happened far away, that affected prices and supplied the newspapers with exciting headlines and pictures. The New Yorkers felt that war in their own land was an impossible thing . . . They saw war as they saw history, through an iridescent mist, deodorized, scented indeed, with all its essential cruelties tactfully hidden away. They cheered the flag by habit and tradition, they despised other nations, and whenever there was an international difficulty they were intensely patriotic, that is to say, they were ardently against any native politician who did not say, threaten, and do harsh and uncompromising things to the antagonist people. [2]
When a foreign policy dominated by the Trusts and Monopolies entangles America in a general War of the Powers, New Yorkers, still oblivious to any real danger, rally to flags, confetti and an imperial Presidency.
And then suddenly, into a world peacefully busied for the most part upon armaments and the perfection of explosives, war came . . . The immediate effect on New York . . . was merely to intensify her normal vehemence. Great crowds assembled . . . to listen to and cheer patriotic speeches, and there was a veritable epidemic of little flags and buttons . . . strong men wept at the sight of the national banner . . . the trade in small arms was enormously stimulated . . . and it was dangerous not to wear a war button . . . One of the most striking facts historically about this war, and one that makes complete the separation between the methods of warfare and democracy, was the effectual secrecy of Washington . . . They did not bother to confide a single fact of their preparations to the public. They did not even condescend to talk to Congress. They burked and suppressed every inquiry. The war was fought by the President and the Secretary of State in an entirely autocratic manner."
Davis takes a tour of the images of the "black utopia" -- the utopia of a capitalism armed and triumphant. It is a phrase he steals from Ernst Bloch. As always, Davis is a coiner of phrases. I can't resist another long quote -- notice how this paragraph patiently rolls towards its reversal in the first sentence of the next paragraph. Davis is discussing "fear studies," which he, of all people, should know about. Watch how he manipulates one reversal with another. Like a man trying to piece together an approximate image of his face in a funhouse mirror, Davis works by patiently angling one half truth with another. At some indeterminate point, one hopes that the image of the real jumps out at one. If you are good, very good, this happens. It happens like this:
...Barry Glassner systematically debunked some of the more common goblins�young Black men, street drugs, terroristic political correctness, and so on�that deliberately spook the path toward public understanding of such social problems as unemployment, bad schools, racism and world hunger. He carefully showed how media-conjured scares were guilty �oblique expressions� of the post-liberal refusal to reform real conditions of inequality. Fear had become the chief ballast of the rightward shift since 1980. Americans, in his view, �were afraid of the wrong things�, and were being hoaxed by the latter-day equivalents of Orson Welles�s notorious �War of the Worlds� broadcast. �The Martians,� he underscored, � aren�t coming.� [8]
But, alas, they have come, brandishing box-cutters."
Limited Inc is back, and campers, campers, settle down. I know, the overwhelming cards and letters sequence. The concern. The offers of sexual healing, food, socks. But who else out there is gonna give you such quality bitching? Such reports from the stark underground that your ancestors, your great grandfather, maybe, thought he'd left behind in the Old World? Our, our.... ressentiment, to use Max Scheler's term for the terminal condition, the termite ridden condition, of our seedy thoughts, such as they are..
Limited Inc, back in the dreamtime of the race, used to be enamored of Marx. Marxists have a way of knocking that out of you. We still like Mike Davis, the author of Ecology of Fear, and a recent book on the "Late Victorian Holocaust." Davis has focused on the combination of incipient free trade capitalism and bad, bad weather at the end of the 19th century. The death toll from these converging forces, from India to Egypt to Brazil, is pretty startling. Here's the first graf of a Guardian review of that scarifying, and mostly, of course, overlooked book:
"Recording the past can be a tricky business for historians. Prophesying the future is even more hazardous. In 1901, shortly before the death of Queen Victoria, the radical writer William Digby looked back to the 1876 Madras famine and confidently asserted: "When the part played by the British Empire in the 19th century is regarded by the historian 50 years hence, the unnecessary deaths of millions of Indians would be its principal and most notorious monument." Who now remembers the Madrasis?"
Hey, but, do we really care? Indeed, the only famines that register in the Western consciousness are those associated with the failure of Communism. Although Robert Conquest's book on Stalin's de-kulakization has become the standard condemnatory text, where's the companion text, the one about Churchill's engineering of the Bengal famine of 1943? We know that the very fact that one remembers such things is a mark of extremism -- the reasonable man has long ago absorbed the reasons of state that led the heroic Brits to fertilize the Bengal plains with the bones of starving Indians:
"One of the most extraordinary examples of such whitewashing of history is the sustained, continuing deletion of two centuries of massive, recurrent, man-made famine in British India from British and world history, and hence from general public perception. This massive, sustained lying by omission by two centuries of British academic historians occurred in a society having Parliamentary democracy, the means to readily disseminate information and a steadily expanding literate population. Furthermore, this process of lying by omission continues to this day in Britain and its English-speaking offshoots, such as Australia, countries having free speech, high literacy, democracy, prosperity and extensive media of all kinds.
To dramatise this perversion, imagine that the Jewish Holocaust was almost completely deleted from our history books and from general public perception, that there was virtually a total absence of any mention at all of this cataclysm in our newspapers and electronic media or in our schools and universities. Truth, reason, ethics and humanity aside, objective analysis suggests that such a situation would greatly increase the probability of recurrence of racial mass murder. Fortunately, in reality, virtually everyone is aware of this event and indeed in Germany today it is a criminal offence to deny the actuality of the Jewish Holocaust.
In contrast, during the Second World War, a man-made catastrophe occurred within the British Empire that killed almost as many people as died in the Jewish Holocaust, but which has been effectively deleted from history, it is a 'forgotten holocaust'. The man-made famine in British-ruled Bengal in 1943-1944 ultimately took the lives of about 4-million people, about 90% of the total British Empire casualties of that conflict, and was accompanied by a multitude of horrors, not the least being massive civilian and military sexual abuse of starving women and young girls that compares unfavourable with the comfort women abuses of the Japanese Army."
Marxism has now become a mode of memory for those who walked out of the dreamtime. We're a shaken, unreliable crew. Davis is an exemplary Marxman, an unearther of those family secrets bid good riddance by the End of History, which has found its axis of evil in the destruction of the World Trade Centrer, and recognizes no precedent, nor mitigating circumstance, nor any limit to the justice it can extract from the rest of the world. In an article on 9/11 in the New Left Review, Davis starts out with an amazingly prescient throwaway by H.G. Wells, written in his heyday before WW1:
"For many generations New York had taken no heed of war, save as a thing that happened far away, that affected prices and supplied the newspapers with exciting headlines and pictures. The New Yorkers felt that war in their own land was an impossible thing . . . They saw war as they saw history, through an iridescent mist, deodorized, scented indeed, with all its essential cruelties tactfully hidden away. They cheered the flag by habit and tradition, they despised other nations, and whenever there was an international difficulty they were intensely patriotic, that is to say, they were ardently against any native politician who did not say, threaten, and do harsh and uncompromising things to the antagonist people. [2]
When a foreign policy dominated by the Trusts and Monopolies entangles America in a general War of the Powers, New Yorkers, still oblivious to any real danger, rally to flags, confetti and an imperial Presidency.
And then suddenly, into a world peacefully busied for the most part upon armaments and the perfection of explosives, war came . . . The immediate effect on New York . . . was merely to intensify her normal vehemence. Great crowds assembled . . . to listen to and cheer patriotic speeches, and there was a veritable epidemic of little flags and buttons . . . strong men wept at the sight of the national banner . . . the trade in small arms was enormously stimulated . . . and it was dangerous not to wear a war button . . . One of the most striking facts historically about this war, and one that makes complete the separation between the methods of warfare and democracy, was the effectual secrecy of Washington . . . They did not bother to confide a single fact of their preparations to the public. They did not even condescend to talk to Congress. They burked and suppressed every inquiry. The war was fought by the President and the Secretary of State in an entirely autocratic manner."
Davis takes a tour of the images of the "black utopia" -- the utopia of a capitalism armed and triumphant. It is a phrase he steals from Ernst Bloch. As always, Davis is a coiner of phrases. I can't resist another long quote -- notice how this paragraph patiently rolls towards its reversal in the first sentence of the next paragraph. Davis is discussing "fear studies," which he, of all people, should know about. Watch how he manipulates one reversal with another. Like a man trying to piece together an approximate image of his face in a funhouse mirror, Davis works by patiently angling one half truth with another. At some indeterminate point, one hopes that the image of the real jumps out at one. If you are good, very good, this happens. It happens like this:
...Barry Glassner systematically debunked some of the more common goblins�young Black men, street drugs, terroristic political correctness, and so on�that deliberately spook the path toward public understanding of such social problems as unemployment, bad schools, racism and world hunger. He carefully showed how media-conjured scares were guilty �oblique expressions� of the post-liberal refusal to reform real conditions of inequality. Fear had become the chief ballast of the rightward shift since 1980. Americans, in his view, �were afraid of the wrong things�, and were being hoaxed by the latter-day equivalents of Orson Welles�s notorious �War of the Worlds� broadcast. �The Martians,� he underscored, � aren�t coming.� [8]
But, alas, they have come, brandishing box-cutters."
Sunday, February 10, 2002
Friday, February 08, 2002
Remora
CEO Time
The adulation of the CEO, one of the more puzzling cultural features of the nineties, is turning, predictably, into revulsion. Since Limited Inc has always maintained that most CEOs could easily be replaced by much cheaper computer programs (with the multiple advantages accruing from having a thing at the top that won't borrow money, buy glitzy spreads, aquire trophy girlfriends or wives, or give bogus leadership tips to the young exec crowd), revulsion has always seemed about the right emotional stance to take towards this set. Forbes now has a nice section, CEO Strikeout, targetting these formerly flattered non-entities (although Limited Inc must say that the Strikeout mcguffin, which requires telling the story of a rise and fall by way of balls, strikes, fouls, and, presumably, hits, is a funny idea that should be used once, and then trashed). Today's Bad boy is the CEO of World Comm, Bernard Ebbers. World Comm has been dodging rumors that its accounting structure is creative. Ah, creative, the magic word. Here's the last graf:
"The Next Pitch: WorldCom reports its fourth-quarter earnings tomorrow. If they are reassuring, this stock will be due for a snapback--especially if the report helps Ebbers put to rest some of the rumors dogging his firm. But that snapback, if it comes, may do little more than boost WorldCom back up over the $10 level. And the stock's main appeal--as an acquisition play--could be fading. Today The New York Times reported that the most likely acquirers, SBC Communications and Verizon Communications, have lost interest, due to concerns about the challenges facing the long-distance businesses. The Bells also were said to be nervous about WorldCom's possibly aggressive accounting practices. WorldCom stoutly denies that it has any accounting "issues." But if tomorrow's earnings report fails to clear the air and provide the hoped-for bounce, Ebbers will find himself under increasing pressure to use his deal-making skills to arrange one last merger--one that inevitably would leave WorldCom in the hands of some other CEO."
The Net Economy has a more up close and personal view of Ebbers. They get in his sock drawer, rummage through his underwear, check out his check book, and guess what? It is one of those check books with a calendar, and today Ebbers has written down, guess I'll have to find that $150 million to pay off my loan. Well, since Ebbers is such a neat guy, his company will probably pitch in, like they've done before. Here's the first two grafs:
"It must be nice to be able to look at $180 million as if it's a dirty penny on the street, hardly worth bending over to pick up. That's how some analysts seem to view WorldCom CEO Bernie Ebbers' $183-million loan that came due this week.
Ebbers had until the end of the day Thursday to pay back the loan from Bank of America, which he secured last year using 11.3 million shares of WorldCom stock. The loan was called because WorldCom's stock price dropped below $10 a share Wednesday. WorldCom is expected to pay off the loan, just as it did in 2000, when it anted up $150 million to cover another of Ebber's debts."
Meritocracy, man. What a wonderful system.
CEO Time
The adulation of the CEO, one of the more puzzling cultural features of the nineties, is turning, predictably, into revulsion. Since Limited Inc has always maintained that most CEOs could easily be replaced by much cheaper computer programs (with the multiple advantages accruing from having a thing at the top that won't borrow money, buy glitzy spreads, aquire trophy girlfriends or wives, or give bogus leadership tips to the young exec crowd), revulsion has always seemed about the right emotional stance to take towards this set. Forbes now has a nice section, CEO Strikeout, targetting these formerly flattered non-entities (although Limited Inc must say that the Strikeout mcguffin, which requires telling the story of a rise and fall by way of balls, strikes, fouls, and, presumably, hits, is a funny idea that should be used once, and then trashed). Today's Bad boy is the CEO of World Comm, Bernard Ebbers. World Comm has been dodging rumors that its accounting structure is creative. Ah, creative, the magic word. Here's the last graf:
"The Next Pitch: WorldCom reports its fourth-quarter earnings tomorrow. If they are reassuring, this stock will be due for a snapback--especially if the report helps Ebbers put to rest some of the rumors dogging his firm. But that snapback, if it comes, may do little more than boost WorldCom back up over the $10 level. And the stock's main appeal--as an acquisition play--could be fading. Today The New York Times reported that the most likely acquirers, SBC Communications and Verizon Communications, have lost interest, due to concerns about the challenges facing the long-distance businesses. The Bells also were said to be nervous about WorldCom's possibly aggressive accounting practices. WorldCom stoutly denies that it has any accounting "issues." But if tomorrow's earnings report fails to clear the air and provide the hoped-for bounce, Ebbers will find himself under increasing pressure to use his deal-making skills to arrange one last merger--one that inevitably would leave WorldCom in the hands of some other CEO."
The Net Economy has a more up close and personal view of Ebbers. They get in his sock drawer, rummage through his underwear, check out his check book, and guess what? It is one of those check books with a calendar, and today Ebbers has written down, guess I'll have to find that $150 million to pay off my loan. Well, since Ebbers is such a neat guy, his company will probably pitch in, like they've done before. Here's the first two grafs:
"It must be nice to be able to look at $180 million as if it's a dirty penny on the street, hardly worth bending over to pick up. That's how some analysts seem to view WorldCom CEO Bernie Ebbers' $183-million loan that came due this week.
Ebbers had until the end of the day Thursday to pay back the loan from Bank of America, which he secured last year using 11.3 million shares of WorldCom stock. The loan was called because WorldCom's stock price dropped below $10 a share Wednesday. WorldCom is expected to pay off the loan, just as it did in 2000, when it anted up $150 million to cover another of Ebber's debts."
Meritocracy, man. What a wonderful system.
Remora
Brothers and sisters, are you aware of the Swiss site, culture actif? It is a little treasure trove of unexpected essays for the cultural critics among us. Limited Inc urges a visit. They have a five part interview with Jean Starobinski on his latest book, a meditation on the emergence of the term "reaction." Action et R�action: vie et aventures d�un couple. Don't be skeptical -- just as Sherlock Holmes amazed his companion by lighting on the fact of cigar ash or a hissing sound as the main clue to a murder or theft, the good philosophe spots such seemingly peripheral instances of usage in the language and takes them to be curious. It is the ability to see the familiar as something that once wasn't there, that exists now because of some concantenation of acts, which allows the philosopher to justly appeal to language. The modern philosophical act is liberating in so far as it frees us, momentarily, from a false image of necessity - the idea that because our words make sense, now, they have always made sense. That words are place-markers for this eternal sense. The traditional philosophical act, of course, sought just the opposite - sought to prove that the image of necessity we perceive in the language we speak was, in fact, derived from a true image of the world.
The interview -- Limited Inc has only read the first page, it is rich enough for one visit -- takes us up to the moment that Newton introduces the word reaction in his famous third axiom. What went before the coupling of action and reaction was action and passion. Here's what Starobinski has to say about it:
Les anciens opposent antith�tiquement, action et passion ; action et, traduisons " passion " dans un quasi synonyme " souffrance ", " agir et souffrir ". Cette souffrance, dans la pens�e de certains philosophes de l�antiquit� -Aristote, par exemple- elle est partout, et l�action aussi est partout. Quand Aristote r�fl�chit aux divers types de mouvements, il envisage un type de mouvement parmi d�autres qui est le mouvement dans l�espace; le mouvement local, celui que nous constatons quand nous donnons un coup � un corps dur ; dans le choc, le corps nous r�siste ; le doigt appuie sur la pierre et nous avons le sentiment que la pierre appuie sur le doigt. La pierre est d�une certaine fa�on passive quand nous appuyons notre doigt dessus et elle exerce quelque chose comme une action en retour, une r�pulsion : les anciens parlaient de passion. Le mot " r�action ", � travers des d�rivations qui ont pass� par le grec, n�a pas �t� constitu� dans la langue latine ancienne ; il n�existait pas ; oui, la r�pulsion, mais pas la r�action. Comment ce mot s�est-il form� ? Et bien il a fallu, tr�s probablement, qu�� travers des traductions arabes, ou en revenant au texte grec, des savants, th�ologiens, philosophes du Moyen-�ge, comme Albert le Grand, essaient d�adapter certains mots grecs, ou certains mots arabes � la langue latine sp�cialis�e qui �tait la leur. C'est alors qu'on pourra voir le mot " r�action " doubler le mot " passion ". Toute passion est une r�action ; elle est passive. La r�action est con�ue comme quelque chose de passif, mais qui partage quand m�me avec l�action une qualit� dynamique.
"The ancients opposed, authentically, action and passion; action and, translating passion in its quasi synonym, sufferance, to act and to suffer. That sufferance, in the thought of certain ancient philosophers, Aristotle for example, is everywhere, and action is also everywhere. When Aristotle reflects on the diverse types of movement, he envisions a type of movement among others which is movement in space; local movement, that which we observe when we give a blow to a hard body. In the shock, the body resists us. [In the blow] we hold a finger on a stone and we have the sentiment that the stone holds on the finger. The stone is in a certain manner passive when we rest our finger upon it and it exercizes something like an action in return, a repulsion: the ancients spoke of passion. The word, reaction, going through all the derivations that occured in Greek, wasn't constituted in ancient latin. It didn't exist. Yes, repulsion, , but not reaction. How was this word formed. Well, it was necessary, probably, that by way of arabic translation, or in returning to the Greek text, the thinkers, theologians, philosophers of the Middle Ages, like Albert the Great, tried to adapt certain greek words or certain arabic words to the specialized latin peculiar to them. It is thus that one can see the word "reaction" double the word "passion." All passion is a reaction. It is passive. Reaction is conceived as something passive, but which shared, nonetheless, a dynamic quality with action."
Brothers and sisters, are you aware of the Swiss site, culture actif? It is a little treasure trove of unexpected essays for the cultural critics among us. Limited Inc urges a visit. They have a five part interview with Jean Starobinski on his latest book, a meditation on the emergence of the term "reaction." Action et R�action: vie et aventures d�un couple. Don't be skeptical -- just as Sherlock Holmes amazed his companion by lighting on the fact of cigar ash or a hissing sound as the main clue to a murder or theft, the good philosophe spots such seemingly peripheral instances of usage in the language and takes them to be curious. It is the ability to see the familiar as something that once wasn't there, that exists now because of some concantenation of acts, which allows the philosopher to justly appeal to language. The modern philosophical act is liberating in so far as it frees us, momentarily, from a false image of necessity - the idea that because our words make sense, now, they have always made sense. That words are place-markers for this eternal sense. The traditional philosophical act, of course, sought just the opposite - sought to prove that the image of necessity we perceive in the language we speak was, in fact, derived from a true image of the world.
The interview -- Limited Inc has only read the first page, it is rich enough for one visit -- takes us up to the moment that Newton introduces the word reaction in his famous third axiom. What went before the coupling of action and reaction was action and passion. Here's what Starobinski has to say about it:
Les anciens opposent antith�tiquement, action et passion ; action et, traduisons " passion " dans un quasi synonyme " souffrance ", " agir et souffrir ". Cette souffrance, dans la pens�e de certains philosophes de l�antiquit� -Aristote, par exemple- elle est partout, et l�action aussi est partout. Quand Aristote r�fl�chit aux divers types de mouvements, il envisage un type de mouvement parmi d�autres qui est le mouvement dans l�espace; le mouvement local, celui que nous constatons quand nous donnons un coup � un corps dur ; dans le choc, le corps nous r�siste ; le doigt appuie sur la pierre et nous avons le sentiment que la pierre appuie sur le doigt. La pierre est d�une certaine fa�on passive quand nous appuyons notre doigt dessus et elle exerce quelque chose comme une action en retour, une r�pulsion : les anciens parlaient de passion. Le mot " r�action ", � travers des d�rivations qui ont pass� par le grec, n�a pas �t� constitu� dans la langue latine ancienne ; il n�existait pas ; oui, la r�pulsion, mais pas la r�action. Comment ce mot s�est-il form� ? Et bien il a fallu, tr�s probablement, qu�� travers des traductions arabes, ou en revenant au texte grec, des savants, th�ologiens, philosophes du Moyen-�ge, comme Albert le Grand, essaient d�adapter certains mots grecs, ou certains mots arabes � la langue latine sp�cialis�e qui �tait la leur. C'est alors qu'on pourra voir le mot " r�action " doubler le mot " passion ". Toute passion est une r�action ; elle est passive. La r�action est con�ue comme quelque chose de passif, mais qui partage quand m�me avec l�action une qualit� dynamique.
"The ancients opposed, authentically, action and passion; action and, translating passion in its quasi synonym, sufferance, to act and to suffer. That sufferance, in the thought of certain ancient philosophers, Aristotle for example, is everywhere, and action is also everywhere. When Aristotle reflects on the diverse types of movement, he envisions a type of movement among others which is movement in space; local movement, that which we observe when we give a blow to a hard body. In the shock, the body resists us. [In the blow] we hold a finger on a stone and we have the sentiment that the stone holds on the finger. The stone is in a certain manner passive when we rest our finger upon it and it exercizes something like an action in return, a repulsion: the ancients spoke of passion. The word, reaction, going through all the derivations that occured in Greek, wasn't constituted in ancient latin. It didn't exist. Yes, repulsion, , but not reaction. How was this word formed. Well, it was necessary, probably, that by way of arabic translation, or in returning to the Greek text, the thinkers, theologians, philosophers of the Middle Ages, like Albert the Great, tried to adapt certain greek words or certain arabic words to the specialized latin peculiar to them. It is thus that one can see the word "reaction" double the word "passion." All passion is a reaction. It is passive. Reaction is conceived as something passive, but which shared, nonetheless, a dynamic quality with action."
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