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Tag Archives: art

I spy with my little i, aye!

the birth of new brave world(s)

extraordinaire – 

the Fictions of Clifford Duffy

 

When                    w o r d s                            affect                          w o r l d s

every little thing

matters!

~ ~ ~ ~ ~

Take many doses of da da da da Duffy

…  every day …. any way … he is the word doctor

extraordinaire ~

he was

ENOUGH SAID, Enough

!  Applause  !

~  ~  ~  ~  ~  ~  ~  ~  ~

O! psssst:

There is more …..

via Pirates and Revolutionaries

and

out of th e blue Like . . . of the blu e . ..like …. . . . of the blue . ..like ….

and

reCall to poetry

and

and

and

I am not going to give away all the secrets, am I?

enJOY!

 

Tim Ingold’s Being Alive: Essays on Movement (pdf)

http://geactblog.files.wordpress.com/2012/03/tim_ingold-being_alive__essays_on_movement_knowledge_and_description__-routledge2011.pdf

being-alive-ingold-tim

 

 

Tim Ingold is a British anthropologist, and Chair of Social Anthropology at the University of Aberdeen. His interests are wide ranging: environmental perception, language, technology and skilled practice, art and architecture, creativity, theories of evolution in anthropology, human-animal relations, and ecological approaches in anthropology. Early concern was with northern circumpolar peoples, looking comparatively at hunting, pastoralism and ranching as alternative ways in which such peoples have based a livelihood on reindeer or caribou.

In his recent work, he links the themes of environmental perception and skilled practice, replacing traditional models of genetic and cultural transmission, founded upon the alliance of neo-Darwinian biology and cognitive science, with a relational approach focusing on the growth of embodied skills of perception and action within social and environmental contexts of human development. This has taken him to examining the use of lines in culture, and the relationship between anthropology, architecture, art and design.

Let us dare, then, to make the following hypothesis: the raw materials of today’s production process are excitation, erection, ejaculation, and pleasure and feelings of self-satisfaction, omnipotent control, and total destruction. The real stake of capitalism today is the pharmacopornographic control of subjectivity, whose products are serotonin, techno-blood and blood products, techno-sperm, antibiotics, estradiol, antacids, techno-milk, cortisone, alcohol and tobacco, morphine, insulin, cocaine, living human eggs, citrate of sildenafil (Viagra), and the entire material and virtual complex participating in the production of mental and psychosomatic states of excitation, relaxation and discharge, as well as those of omnipotence and total control.

This extract comes from Testo Junkie: sex, drugs, and biopolitics in the pharmacopornographic age, one that I absolutely endorse, that I couldn’t endorse more fully, and, to give it the most narcissistic & therefore highest compliment possible, which I wish I had written myself. To risk going overboard; this is the re-materialisation of immaterial labour, the re-affirmation of the biophysical basis of the semiosphere and semiocapitalist captures of its semioproductions. This extract is still early in Beatriz Precaido’s book…but should it continue in this vein I think I’ll be writing hymns to it like some write hymns to Das Kapital. Which is to say, I’m finding it very, very exciting.

Blurb:
What constitutes a “real” man or woman in the twenty-first century? Since birth control pills, erectile dysfunction remedies, and factory-made testosterone and estrogen were developed, biology is definitely no longer destiny.
In this penetrating analysis of gender, Beatriz Preciado shows the ways in which the synthesis of hormones since the 1950s has fundamentally changed how gender and sexual identity formulated, and how the pharmaceutical and pornography industries are in the business of creating desire. This riveting continuation of Foucault’s The History of Sexuality also includes Preciado’s diaristic account of her own use of testosterone every day for one year, and it’s mesmerizing impact on her body as well as her imagination.

Beatriz Preciado has become one of the leading thinkers in the study of gender and sexuality. A professor of Political History of the Body, Gender Theory, and History of Performance at Paris VIII, s/he is also the author of Manifiesto contrasexual, which has become a queer theory classic, and Pornotopía: Architecture and Sexuality in Playboy During the Cold War, which has been named a finalist for the Anagrama Essay Prize. S/he teaches political history of the body, gender theory and history of performance at Université Paris VIII and is the director of the Independent Studies Program of the Museum of Contemporary Art of Barcelone.

Professor Tina Chanter is Head of School of Humanities at Kingston University, London. Her research currently focuses on questions of aesthetics and politics. Recent publications have interrogated the philosophical, psychoanalytic and literary reception of Sophocles’ tragic heroine Antigone, an analysis of abjection in contemporary, independent film, and the need to reflect on how to theorise gender in a manner that explores its intrinsic and complex relationship to other categories such as race, class and sexuality. Her work is informed by figures such as Levinas, Derrida, Irigaray, Kristeva, and Rancière. While it draws on these philosophical figures, and retains a disciplinary basis in philosophy, my work has become increasingly interdisciplinary.

Religion is a beautiful multimedia poem
by Grayson Perry

“God is dead and man has no need of the myths and false consolation that religion offers. That’s the battle-cry of Richard Dawkins and other tough-minded critics of religion. And yet millions cling to their faith, finding value and meaning in the concepts and rituals they adhere to. But is this dichotomy all we have to choose from — prostration or denigration? Some would argue that there’s another way, that it’s possible to remain an atheist and still make use of certain ideas and practices of religion that secular society has failed to engender — the promotion of morality and a spirit of community, for example, and the ability to cope with loss, failure and our own mortality. But is this “religion for atheists” something that would ever catch on? Without belief in the numinous and some form of authority wouldn’t it all fall apart?” – Grayson Perry