Tuesday, December 30, 2008

Manuel DeLanda
Philosophy, Emergence and Simulation

Philosophy, Emergence and Simulation takes the reader from the pre-biotic soup to pyramid building states, passing en route through insect intelligence, mammalian memory, primate strategies, et al.

(forthcoming 2009)

Saturday, December 27, 2008

"Smoke rises from a building

destroyed by Israeli air strikes

in Gaza City."

Dreams of Arson & the Arson of Dreams:
Surrealism in ‘68
Burn the money and dance
a text by the Madrid Surrealist Group and their friends
translated by Bruno Jacobs & Eric Bragg

Friday, December 26, 2008

Thursday, December 25, 2008

Homeland Security forecasts 5-year terror threats

Wednesday, December 24, 2008

Gherasim Luca på ubuweb‏

Saturday, December 20, 2008


Friday, December 19, 2008

Thursday, December 18, 2008

The Ghost of Freedom Always Comes
with the Knife between its Teeth

Statement of the Surrealist Group of Athens on the wave of riots in December 2008

Shooting in the flesh is the high point of social oppression. All the stones removed from pavements and thrown to cops’ shields or shop-windows of the commodity’s temples; all the flaming bottles drawing orbits under the night sky; all the barricades erected on the city’s streets, separating our areas from theirs; all the bins full of rubbish of a consumerist society that the riot’s flames transformed from nothing to something; all the fists raised over the moon; these are the weapons giving flesh and real power, not only to resistance, but freedom, too. It is this feeling of freedom that only deserves to bet on in these moments: the feeling of forgotten mornings of our childhood, when everything can happen because it is us, as creative human beings, that have awaken up, not the future productive human-machines of the subordinate, the trainee, the alienated worker, the private owner, the family man. It is the feeling of confronting the enemies of freedom — not fearing them anymore.
So, everyone who wants to continue minding their own business, as if nothing is happening, as if nothing has ever happened, has serious reasons to be disquieted. The ghost of freedom always comes with the knife between its teeth, with the violent mood to break every chain that reduces life into a miserable repetition, useful for the dominant social relations to reproduce themselves. Since Saturday the 6th of December no city in this country functions normally: no shopping therapy, no free roads to reach our workplaces, no news about government’s next recovery initiatives, no carefree zapping among lifestyle TV shows, no night drives around Syntagma square and so on. These nights and days do not belong to shop owners, TV commentators, ministers and cops. These nights and days belong to Alexis!
As surrealists, we have been out in the streets from the very first moment, together with thousands rebels and other people expressing their solidarity, because surrealism has been born by the street’s breath and does not intend to abandon it. After the massive resistance to state murderers, street’s breath is even warmer, even more hospitable and even more creative. Proposing a direction to this movement doesn't correspond to us. However, we accept full responsibility for the common struggle, because it is a struggle for freedom. Without being obliged to agree with every expression of such a massive phenomenon, without being partisans of blind anger or violence for its own shake, we consider this phenomenon’s existence right.

Let’s not let this flaming breath of poetry to just defuse or die!
Let’s convert it into a certain utopia: the transformation of world and life!
No peace with cops and their bosses!
Everybody in the streets!
Whoever cannot understand the rage can just shut up!

Surrealist Group of Athens
December 2008

Saturday, December 13, 2008

The Century of the Self
The Untold History of Controlling the Masses Through the Manipulation of Unconscious Desires
"The conscious and intelligent manipulation of the organized habits and opinions of the masses is an important element in democratic society. Those who manipulate this unseen mechanism of society constitute an invisible government which is the true ruling power of our country. We are governed, our minds are molded, our tastes formed, our ideas suggested, largely by men we have never heard of. This is a logical result of the way in which our democratic society is organized." - Edward Bernays
"Banking was conceived in iniquity and was born in sin. The bankers own the earth. Take it away from them, but leave them the power to create money, and with the flick of the pen they will create enough deposits to buy it back again. However, take it away from them, and all the great fortunes like mine will disappear and they ought to disappear, for this would be a happier and better world to live in. But, if you wish to remain the slaves of bankers and pay the cost of your own slavery, let them continue to create money."
- Sir Josiah Stamp, Director of the Bank of England (in the 1920s); reputed to be the 2nd wealthiest man in England at that time.

Wednesday, December 10, 2008


Tuesday, December 9, 2008

Soluble in the cradle of hope


Saturday, December 6, 2008

Unexpected Source of Silence

Thursday, December 4, 2008

Wednesday, December 3, 2008

Tuesday, December 2, 2008

Surrealism and exteriority
Introduction from 'The Exteriority Crisis'
In its corners, streets, gates, bars, squares, boulevards, gardens, parks and cafés, the city, as is known, maintains some of the focal points of "its" unconscious. These are found and explored everyday by surrealists who obtain the essential experience of surreality in metropolitan life. The concrete experience of exteriority (which in the following collective essay we concentrate only on the city limits and beyond them) requires from us a disposition closely akin not only to the sensible renewal of people (since the greatest promise resides herein), but also to existence and its poetic reserves, and to the revitalization of the interior life that is suffering a process of sterilization because of the convulsive technologization of interiority and the progressive forgetting of life outside.
The experience of exteriority begins with a leap past the point where it had been alienated by the metropolitan (culturized) interiorization of the experience, where it became merely delegated and improper. This metropolitan interiorization works as a screen that separates exteriority from its outskirts, which tends to homogenize it, making it uniform, diluting its non-duality and its indeterminate nature. To have this metropolitan outskirt restored is thus to overcome an urbanized interiority (cellular, virtual, without community) predetermined by knowledge that is mimetic, clonal, delayed and consequently devitalized, since it doesn't reveal itself (not announcing its place, breaking with its prearranged location) but instead withdraws into a feeble interior, in an advanced stage of sterilility.
In a period when the human spirit (of the individual and of the collective) suffers from great convulsions, pronounced declines and experiences symptoms like the ones that we just described (only a few, although sufficiently alarming), the power with which exteriority canpenetrate the human spirit might have the unsuspected value of effecting a renewal on it.This abandonment to exteriority is not an escape (nor an Edenic return), but the impulse of life towards the reconquest of itself (1), and in the intellectual sphere is one of the most urgent objectives at the beginning of this century.
This abandonment is not comparable to the sublimation of the romantic absolute (neither is it a question of comparing it within the frame of this reflection). Perhaps the abandonment to exteriority engenders a somewhat more modest disposition (at least in its first formulation) , despite the great depth, as if it were the restoration of the relationship with exteriority through what we could call a lesson from childhood: the discovery within the concrete of the animacy of everything, of that which palpitates and which we could associate with an exteriorial unconscious. By this we think of exteriority as an indeterminate sphere that could contain its own unconscious, or rather, its own animate life, pulsating within concrete objects, spaces and places; and we encounter these items at a limit which this collective essay defines as the one distinguished by the outskirts (and what comes thereafter). This is the reason why exteriority can't be confused with nature, or otherwise we would be obliged to include within our interventions for example a reflection on the ecological phenomena in its broadest sense, which is not the case here.
Through confining our thought to the outskirts – to those urban spaces on the fringe – we conclude our interventions in a certain way by trying to focus on these specific objects, spaces and places, while deliberately setting aside surrealism's historic interests such as the ones relative to the encounter, objective chance, wandering, unconditional waiting, etc. And by situating this thought beyond the outskirts, we dare to cross the bridge where the ghosts come to meet us (2), to find ourselves before everything that lives not according to the predeterminations of history, but which flows with the generative force of original ambiguity.The following texts and images retrace the development of this growing concern that has emerged in certain parts of the international surrealist movement since the early 1990's, and which represent the concretization of specific investigations.
It is our hope that this book – and especially the reflections and points of view expressed in the most recent writings (3) – not only contributes to the enrichment and actualization of the surrealist experience, but above all will inspire the reader to deepen them in concrete life.