[with Avital]
*modalities of dealing-with:
-(under the spell) drugs =/= struggle (according to Marxian protocol: one is drugged and disabled [Date-rape-drug as an incapacitating agent] and neutralized by state apparatus, drugs are administrated and spend in all sorts of insidious ways.)
on the discourse of stupidity: Marx (in writing to Engels says that he) believed that proletariat are stupid. Marx’s insight to replace the other drugs that have put so many into a stupor. people with Religion are not around, they are praying somewhere to some hallucination [this is Marx, Freud, Nietzsche, and others in 20th century] ——> ideological stuporous drugs, ‘everyone is stoned on something’ =/= alert and lucid. [highly problematic!]
-this is about a body recognizing its ‘enemy’ (the figure of enemy for every and each of us and the way we “recognize” it, as historical bodies and minds inheriting the boys of 20th century.) ——- the state of the struggle depends on certain metaphorologies on ‘clean’ that are problematic and phantasmatic and on the loose. ——> [the issue is that there is no “clean body”.] how to do dirty work? (——> for ‘morality’ and ‘clean’ go to Freud on the origin on morality: morality began as we stopped sniffing our asses and stood erect, nose in the air, away from the dirt [that we are] ——> morality’s phobic appropriations and designations, [Lacan: from the genital order to the sublime; az kun be fayakon از کون به فیکون %——> #ouroboros #serpent], [so when we stood up, stood erect, our genitals became center, exposing ourselves to the other, sexually centered exposure], [], [],)
-Marxian: language/tool/art as a virus that infiltrates ideological structures
-Lacoue-Labarthe: in 20th century there are three fundamental modalities of “dealing-with,” three modes of relatedness to our concerns, our anxieties, our worries, our work, our projects [three major motifs for the thinkers that continue to provoke our thoughts]: (1) *struggle* that would be the Marxian motor, the modality in terms of concern for social justice. [Delanda on Marx ——> a model of synthesis: a conflict of opposites] (2) *mission* as introduced and lunched by Heidegger, who was on a mission: we have a mission, we have a mission of transmission, we have a mission to inscribe things——not from God but from what has happened to us and been left to us after the death of God (as Nietzsche has announced.) {yes, without a proper address, a state of epistemic alert, and so on} and (3) *task* associated with Benjamin. the Aufgabe is that which inscribes in itself ‘giving up,’ the Aufgabe, it means it is impossible, we take it on as a kind of ethical, political obligation, but in the word Aufgabe is also ‘Gabe’ meaning ‘gift’ in German, it is gift and giving-up. [Derrida beautifully asks to negotiate endlessly with the ‘given,’ even if the Gift that is given is poisonous.] ——>{ we can see how operate but also how they contaminate (and leak into each other.) we might have a sense of three of them}
-ontology of “struggling” a way out of aporia [denotes, in philosophy, a philosophical puzzle or state of puzzlement] ——> we can’t! ——> we must try to work to locate modalities of stagnancy (rokud رکود) without necessarily seeing the exit. how do we live with these catastrophic markers that mark us?

aporia, Avital Ronell, Benjamin, clean, God, ideology, Lacan, Lacoue-Labarthe, Manuel DeLanda, Marx, metamorphosis, ontology, ouroboros, paleonymics, parasite, serpent, synthesis,

(Stengers) connecting materialism with struggle ——> (in apass) we are descendants of this trope

paleonymics: a certain operation according to which one continues to put old words to work. The use of a pre-existing word in a new context. —— we are stuck with old pomping meanings.

Marx is his interest in the oppressed, that is, his anti-Aristotelianism that allows us to conceptualize the self-organizing power of “matter” without the “meaning” that should overcode it.

DeLanda: The political economy of Marx is entirely a priori.

a priori, Aristotle, Manuel DeLanda, Marx, matter, meaning,