Vicarious Commodities

These centuries of realist hysteria, which is sometimes called romanticism, may result in recomposition of matter and the physical elements at an aesthetic level. That the elements themselves can change is proven by how past epochs lived with different elements, and so we can someday have other atmospheres, other waters, and other electricities. Elemental composition is a relational procedure where the interiority of the environment is composed from intensive differences like warm-cold, soft-hard,and wet-dry. Aesthetic codes mark the topography of perception, and they allow for the abstraction of perception. According to the theory I propose, these codes result from the system of commodities. This is the attractive basin that I call the vicarious commodity, where the value is not in consumption or use or exchange or spectacle or image…. but in a nebulous figure of collateral effects. This commodity is almost nothing, an effect that emerges because of an ordering of mediation. This ordering of mediation produces desire because it disrupts unconscious time, and brings the self into the experience of alterity in awakening with the other. The vicarious commodity generates an erotic alienation, the unheimlich surprise that self is another. The commodity dissolves an identity-bond and restores a partiality that relieves the pressure of joiussance. This I what it means to change environments.

It is impossible for the self to gather without remainder at its origin, and the harder it tries the more it withdraws. The self is always limited to some part of itself, so it endures this metonymic restriction, where it can only have one side which is conditioned and determined by other sides which are not. Miserable fate arises due to the negation of this original limitation. The vicarious commodity provides relief by setting up a mediation which facilitates partiality and exposure across the rupture with the other. There is a teleological link between commodities, Kantian categorical ethics, and Lacanian mathemes of sexuation. The Lacanian mathemes should be treated here as mathemes of races that imply inter-colonial sexualities. Sex here is closely linked to withdrawal and the sharing of partiality, where parts are chosen to leave other parts free. But then it is important to remember the super-sexual which makes the other into the dust and the night of the void. The vicarious commodity would effectuate the synthesis of sexuality with non-sexuality by setting up an aleatory mirror that reflects the distribution of races and civilizations.

Civilizations are symbolically destabilized where the conceptual elements that compose their internal relations (generation, sex, and class) are redeployed to code the relations with other civilizations. This is the paradox of how what is indigenous can only relate to the foreign on its own indigenous terms. It’s important to distinguish this imaginary code-mess from the symbolic proper, which is the financial system. The vicarious commodity is an imaginary supplement that affects a minimal symbolic order that runs beneath the radar of finance.

Love and politics are confused in the circulation of vicarious commodities which disturbs partiality. This commodity makes the self into a plastic moving abstraction, and provides it with access to its own figure. The power of sovereign movement is founded in the aesthetics of the sublime, which is the limits of the same’s difference from itself. What is sovereign includes a part for everyone – the exception without exception. Sovereignty is a narcissism of infinite parts that comes from the self’s infinite divisibility, and the infinite variability of its partitioning of the parts it can leave for the others. To purify this infinity, it’s necessary that the self withdraws into the void, a depressive movement that contests the market spectacle and matrices of exchange.

Liberal markets operate on a reified partitioning which is impure and restrictive, in that it uses the organic and concrete of the image to quilt and capitulate life into affected financial exchanges. To exempt itself from liberal markets, the self is purified in solitude where its figure and concept dissolves into abstraction. The concrete of partiality loosens, and gives way to an aleatory and stochastic partitioning that alternates. The impurity to be removed is the clarity and reality of the concrete giveness and finite presence of the mirror attachment, which is the anchor for a restricted partitioning, and subordination to the division of labour or caste. Purification is the progressive distortion of the mirror, until it becomes pure distortion or abstraction, and the paradoxical impurity of pure desire. Intensification and imperceptibility becomes possible through the mirror’s opacity, like the optical bifurcations of impressionism. To leave parts imperceptible is the abandonment that leaves available an infinite partition.

This commodity is almost nothing, an effect that emerges because of an ordering of mediation. This ordering of mediation produces desire because it disrupts unconscious time, and brings the self into the experience of alterity in awakening with the other. The vicarious commodity generates an erotic alienation, the unheimlich surprise that self is another. The commodity dissolves an identity-bond and restores a partiality that relieves the pressure of joiussance. This I what it means to change environments.

It is impossible for the self to gather without remainder at its origin, and the harder it tries the more it withdraws. The self is always limited to some part of itself, so it endures this metonymic restriction, where it can only have one side which is conditioned and determined by other sides which are not. Miserable fate arises due to the negation of this original limitation. The vicarious commodity provides relief by setting up a mediation which facilitates partiality and exposure across the rupture with the other. There is a teleological link between commodities, Kantian categorical ethics, and Lacanian mathemes of sexuation. The Lacanian mathemes should be treated here as mathemes of races that imply inter-colonial sexualities. Sex here is closely linked to withdrawal and the sharing of partiality, where parts are chosen to leave other parts free. But then it is important to remember the super-sexual which makes the other into the dust and the night of the void. The vicarious commodity would effectuate the synthesis of sexuality with non-sexuality by setting up an aleatory mirror that reflects the distribution of races and civilizations.

Civilizations are symbolically destabilized where the conceptual elements that compose their internal relations (generation, sex, and class) are redeployed to code the relations with other civilizations. This is the paradox of how what is indigenous can only relate to the foreign on its own indigenous terms. It’s important to distinguish this imaginary code-mess from the symbolic proper, which is the financial system. The vicarious commodity is an imaginary supplement that affects a minimal symbolic order that runs beneath the radar of finance.

Love and politics are confused in the circulation of vicarious commodities which disturbs partiality. This commodity makes the self into a plastic moving abstraction, and provides it with access to its own figure. The power of sovereign movement is founded in the aesthetics of the sublime, which is the limits of the same’s difference from itself. What is sovereign includes a part for everyone – the exception without exception. Sovereignty is a narcissism of infinite parts that comes from the self’s infinite divisibility, and the infinite variability of its partitioning of the parts it can leave for the others. To purify this infinity, it’s necessary that the self withdraws into the void, a depressive movement that contests the market spectacle and matrices of exchange.

Liberal markets operate on a reified partitioning which is impure and restrictive, in that it uses the organic and concrete of the image to quilt and capitulate life into affected financial exchanges. To exempt itself from liberal markets, the self is purified in solitude where its figure and concept dissolves into abstraction. The concrete of partiality loosens, and gives way to an aleatory and stochastic partitioning that alternates. The impurity to be removed is the clarity and reality of the concrete giveness and finite presence of the mirror attachment, which is the anchor for a restricted partitioning, and subordination to the division of labour or caste. Purification is the progressive distortion of the mirror, until it becomes pure distortion or abstraction, and the paradoxical impurity of pure desire. Intensification and imperceptibility becomes possible through the mirror’s opacity, like the optical bifurcations of impressionism. To leave parts imperceptible is the abandonment that leaves available an infinite partition.

Thinking requires agile movements that bring contradictory systems of representation into deadlock, and it is never wise to choose one system over some other systems. We must avoid all rude negations, and let negation keep its own subtlety and secrets. To let negation withdraw into her lair where she quietly distils the spectra of nullity, which separates into such abstract processes as subtraction, avoidance, concealment, misrecognition, dissimilitude, effacement, erosion, erasure… all the metonyms of the void. The labyrinth is the topos of withdrawal where things are reduced to their relational medium. The labyrinth is the structural grid of the void, where the subject is ideated through distorted agonal transference. A dangerous becoming takes place across the chasm, where the maternal imago is translated through the Minotaur’s blindness, and expelled as a noise erupting deep within his body. To know the void requires crossing the greatest chasms, because the void is where everything must find a place, and so there is no question of favouring certain things and refusing others, but just to find the cadences and distributions between things which are farthest apart. Structuralism is the ideology of the void. Knowledge of the void is the capacity for neutral judgement, which is the essential rite of passage. This event is the expression of the image (nature, mouth-breast) as death-writing (digital capital). The labyrinth is where our most primary maternal aspects find places among the symbols of the dead. Our affects of maternal death enter some contract or substitution which marks their eternal place among the dead. Primary maternal traits are the disturbing subterranean pressure that first pushes us into the labyrinth, which is the broken utopia where they can surface.

The labyrinth is where maternal aspects become paternal, or in Lacanian terms, this is the transition from the hysterical to the master discourse. In the curvature of the void, the maternal undead is the first substance that separates from the neutral background, where her appearance is most terrifying, such as a succubus for example. This ugliness rises from the depth towards the surface, where it is eventually pronounced as a name. This is how maternal jouissance is converted over into symbolic codes, and pathology is relieved by the miraculous advent of esoteric institutions. An anthropologist once wrote that “a fetish is a god under process of construction”, and that is the process of the ascension of the maternal vampire towards her copulation with the Minotaur in the hermaphroditic circuit.

To proceed with this ascension, we turn a few corners in the maze, and come upon the strange double mirror that separates North America and Asia, with its mysterious cracks running through the history of races and their inter-colonial sexuality, and the ceremonial conjunctures between industry and religion where fate is bound. This phase is a masquerade, where the symbolic value of the dead mother is undecided. This is an encounter within subjectivity assembled by capital with its signature satisfaction, and this erotic encounter is the great epochal conspiracy. North america is resevoire of dead labour, the past labour accumulated in bonds, which vampirizes on the living of Asia. The North american is a hungry ghost who returns workless and insomniac to plant the spell of abstract value as a putrid kiss on the lips of oriental puberty. In this masquerade, we can choose our roles according to our knowledge of optics and acoustics, but our choices are cruelly limited by the singularity of things, and by the secret laws of inheritance and taste. Our most elementary capacity is to undermine capitalist simplicity through disruptive complexity, because that is how zombie spells are broken. We are monsters on our way to meet capital, which is our code name for each other. Our eyes are shut and our mouths are open.

A dangerous becoming takes place across the chasm, where the maternal imago is translated through the Minotaur’s blindness, and expelled as a noise erupting deep within his body. To know the void requires crossing the greatest chasms, because the void is where everything must find a place, and so there is no question of favouring certain things and refusing others, but just to find the cadences and distributions between things which are farthest apart. Structuralism is the ideology of the void. Knowledge of the void is the capacity for neutral judgement, which is the essential rite of passage. This event is the expression of the image (nature, mouth-breast) as death-writing (digital capital). The labyrinth is where our most primary maternal aspects find places among the symbols of the dead. Our affects of maternal death enter some contract or substitution which marks their eternal place among the dead. Primary maternal traits are the disturbing subterranean pressure that first pushes us into the labyrinth, which is the broken utopia where they can surface.

The labyrinth is where maternal aspects become paternal, or in Lacanian terms, this is the transition from the hysterical to the master discourse. In the curvature of the void, the maternal undead is the first substance that separates from the neutral background, where her appearance is most terrifying, such as a succubus for example. This ugliness rises from the depth towards the surface, where it is eventually pronounced as a name. This is how maternal jouissance is converted over into symbolic codes, and pathology is relieved by the miraculous advent of esoteric institutions. An anthropologist once wrote that “a fetish is a god under process of construction”, and that is the process of the ascension of the maternal vampire towards her copulation with the Minotaur in the hermaphroditic circuit.

To proceed with this ascension, we turn a few corners in the maze, and come upon the strange double mirror that separates North America and Asia, with its mysterious cracks running through the history of races and their inter-colonial sexuality, and the ceremonial conjunctures between industry and religion where fate is bound. This phase is a masquerade, where the symbolic value of the dead mother is undecided. This is an encounter within subjectivity assembled by capital with its signature satisfaction, and this erotic encounter is the great epochal conspiracy. North america is resevoire of dead labour, the past labour accumulated in bonds, which vampirizes on the living of Asia. The North american is a hungry ghost who returns workless and insomniac to plant the spell of abstract value as a putrid kiss on the lips of oriental puberty. In this masquerade, we can choose our roles according to our knowledge of optics and acoustics, but our choices are cruelly limited by the singularity of things, and by the secret laws of inheritance and taste. Our most elementary capacity is to undermine capitalist simplicity through disruptive complexity, because that is how zombie spells are broken. We are monsters on our way to meet capital, which is our code name for each other. Our eyes are shut and our mouths are open.

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