Happy New Year

Or New Years Eve, celebrated those days when it had been linked to the vernal equinox. Some uproar in the BaseCamp because of some mates celebrating NEWRUZ … not worthwhile elaborating on this quarrel in detail (though there is much to learn about this holiday, now also internationally recognised). But I was chatting with Loay about it, and expressed my conviction that we have in general so much nationalism in our thinking, not the extreme but just the apparent need to classify everything and everybody, not least making reference to nationality: “We” (people of the country 1 or 2 or country 148 …) are so different, special, compared with the others … . It may well be about being especially good, but also about especially neglecting, neglected, poor untidy … And “they” are … and yes, so often it is about negative things: “their music”, “their meals and eating habits”, “their law”, “their attitude to work” … and one may even add: though often there is some truth in it, there are too often ridiculous prejudices, stereotypes and unjustified generalisations.

Still, I am wondering why we are so often sticking together – I still remember my time in Brussels:

Les Français avec les Français, Język polski z polskim, Na Gaeilge leis na Gaeilge, Gli italiani con gli italiani, Die Deutschen mit den Deutschen – occasionally one felt alone, not being French, Polish, Irish, German or anything … until one decides for this and other reasons it is Time to Say Good-Bye, moving forward, leaving so many behind

A lot has to do with lack of knowledge, missing opportunity to engage in deep learning. Why are we talking about deep learning for computers and any IT-“self”-driving cars, while we are forgetting over all this the need to have deep learning as part of school and university curricular?

Soon to be published, interesting in this context:

Peter Herrmann: Right to Stay_Right to Move, With a preface by Lorena Ossio
Vienna:
Vienna Academic Press.

Annunci

Utilitarianism – the core of it

Mark Pendergast, writing on August 15th, 1993 in the New York Times

A Brief History of Coca-Colonization

He really brought utilitarianism down to its very core: 

Devoted employees of the 101-year-old company that makes the world’s favorite soft drink have always believed that the human being was created primarily to serve as a conduit for the dark fizzy beverage. 

Indeed, it is not primarily the utilitarian customer – it is the producer that counts. And furthermore, as a job is a utility and even an essential one, it is better to be of the same opinion as s/he is and identify with “your” firm.

Now, is that a paradox? The real producer is surely not producing, at most sitting alone or amongst other CEOs, thinking about new strategies of extending business, without considering possible negative externalities, elaborating ways of producing externalities in order to enhance profit …

Now one may wonder and take up the question recently asked here;

What is if the satisfied human actually is becoming aware of the fact that s/he is a “pig”, in the metaphorical sense? A being that established this satisfaction on deception, wrong-doing, bribery or simply not sufficiently questioning the facts … just a moron …?

success of German lesson …

A year coming to its end – most part of it I spent in Germany – after having left the country over twenty years ago for the ongoing ‘Odyssee’, only occasionally returning, for short visits …

[…] iam pridem, ex quo suffragia nulli
uendimus, effudit curas; nam qui dabat olim
imperium, fasces, legiones, omnia, nunc se
continet atque duas tantum res anxius optat,
panem et circenses. […]
Juvenal, Satire 10.77–81

… many things are still in the olden places or are put back into place, re-establishing hope; others are obviously changed; and some of these are creeping changes, barely mentioned, while very obvious for the attentive … stranger, eternal tourist as I had been occasionally classified. One of the latter is here suggested as the

“All-Good-Model”

When it comes to politics and economic policies it is for instance veiled in proposals to regulate a little bit better, to include some special clauses and quotas, the premise however being “all is good” After having lived in Munich after my return end of 2017 for some weeks, I was getting used to the expression “all is good” – a standard phrase that didn’t to exist when I left in the 1990s – the time when the “new, large, Germany” was surely still in its infancy, the new empire already very self-conscious, though still learning to walk on its clumsy feet.

Sure, I know the All-Good from earlier, noticing something similar during my “Italian journey” – in the country where the lemons bloom, it always occured to me to be the central good (good as in what is produced and also as in what is judged as valuable) of the language: nessun problema! and so was the lifestyle – wonderful, if you had completely immersed in it, knowing that an idiot crossing the street and forcing you to emergency break is ‘una bella’ and a turbulent stock-market is un incredibile sviluppo in questi giorni and non c’è dubbio, la vita è bella – e non si dovrebbe guardare a ciò che è brutto – there is no doubt, life is beautiful – and you should not look at what is ugly; if you were there as a visitor, knowing that it is only some limited time; often difficult to handle, if you live there as a stranger in Georg Simmel’s sense – in a way where abstract time and concrete time, as Henri Bergson defined it, can never unite; and in the long run the nessun probelma is extremely dangerous as we can see in the “soft-fascist” Mussolini, in Berlusconi and M5S.

Now it arrived in Germany as All-Good – I think it is something with which we all have to engage much more strongly. In short, part of the generation change, which also paves the way to a very special field on which a new generation seems to meet with a weird mix of individualism and pragmatism about which I talked a bit more on other occasions:

As important as it is to set the “old class analysis” against it, I think it often lacks a rather critical reference to the way of life, making it difficult to detect the move of a new generation of an all good mood … – panem et circenses, the games go on – and for some these neo-feudal structures are most enjoyable – the Plutocrats, being even aware of what they are … – it is a matter of obtaining a space that allows the own ambitions to unfold – ‘clarity’ in their terms is what the Plutocrats stand for, and where real people do not accept this, they are victim of new strategies of cleansing, whipping Valley’s reality of extreme income polarisation out.

Many tech companies solved this problem by having the lowest-paid workers not actually be employees. They’re contracted out’, Schmidt explained. ‘We can treat them differently, because we don’t really hire them. The person who’s cleaning the bathroom is not exactly the same sort of person.

(Freeland, Chrystia, 2012: Plutocrats: The Rise of the New Global Super Rich and the Fall of Everyone Else; New York: The Penguin Press)

At least that changed – the previous all-good-lords did not even problenatise it, despite few:

If anything is wrong this is wrong. If we will not endure a king as a political power we should not endure a king over the production, transportation, and sale of any of the necessaries of life. If we would not submit to an emperor we should not submit to an autocrat of trade, with power to prevent competition and to fix the price of any commodity.

(Congressional Record. Senate, 1890, March 21; 2455-2473; here: 2457; http://www.appliedantitrust.com/02_early_foundations/3_sherman_act/cong_rec/21_cong_rec_2455_2474.pdf; 26/04/18)

forever …

One prime social function of a university is to inquire freely and to criticize freely And the more managed, the more planned, the more ‘efficient’ the rest of society grows, the more important this function becomes.

(from: E.P. Thompson (ed.), 1970: Warwick University Ltd. . Industry, Management and the Universities; Nottingham: Spokesman, 2014; 39)

The Most Dangerous Game

This is the title of an exhibition, showing the

Situational International en route for May ’68.

Earlier this week, well, actually already the week before, before I went to the EuroMemo conference in Helsinki last week, I was reminded of today’s understanding of occupying the streets and the meaning of the spectacle – though entirely different from the S.I.’s understanding
Germany’s “largest Festival of the Year”
showing its vedettes: So many roads closed, even part of the park between the Victory-Column and the Brandenburg Gate, the intangible power
provoking the question: what do they mean stating that this festival is
only together with you
?
There can, in some way, only be one answer: it is about the continuation and replication of how the former East had been and still is treated, prolonging the tradition of the East when that part served as corn-chamber of the West. That is what had been established also in 1989, though it isn’t about corn anymore; the new debates on the floors where the CEOs of the large national and international corporations meet in their offices and meeting rooms had been concerned with the division of work and influence and living conditions within Gemany and between Germany, the other “old Europeans” and the “newcomers”. Those years I travelled a bit across countries as Poland, Czech Republic, Ukraine, Moldova …, clearly witnessing the “occupation of the streets”, clearly witnessing a strict pattern of the positioning of the different enterprises in a well-ordered fashion, clearly showing that competition can well be about the friendly distribution of market power.
I suppose it had been around those years that I wrote on page 232 in the
– ‘We are the people’, this phrase still sounds in my ears – and I see the crumbling of ‘the wall’, socialism had been building – rightly or wrongly – to protect itself against… ‘We are the people’ they say now – and the walls of Tesco, Aldi, Mango, Springfield, Dell, MAC, BMW and all the others make it difficult to hear the real voices of many who are just following their own way, now whispering for instance in the thermal bath of Hajdubösösmerny.
Well, there are these two worlds, within Germany, within EUrope and Europe and globally: the one attend “happenings” and their spectacles are about spectacular money; others see
The first of October … – it took me much longer to go to the House of the Cultures of the World then it took me “those years” to cross at Bahnhof Friedrich Strasse – the German State needs much protection, a huge contingent of police and private security when switching to circenses while limiting panem …  
The third of October … will it ever be a day of celebrating globalism, cosmopolitan spirit and life instead of supporting strengthened nationalism?
These days in October, very often, my experience with the police, when passing the security points to enter the gated areas “outside office hours”, may be mentionable – one example: I referred to the “Nur mit Euch” (only with you) on the poster depicted above, stating something like “it is an interesting concept: ‘Only with you’, and we are all screwed …” – Comment by the officer, though surely not an official one: “I do not have a clue what they meant by this.”

Centre-Periphery reversed

It had been a strange feeling or mood – returning Sunday around lunchtime from Helsinki – taking a longish walk from the railway station zoo through the park, passing the memorial fro Rosa Luxemburg at the Landwehr Canal, doing some text editing and having an early dinner in the canteen of the Berliner Ensemble, Brecht’s place of activity – then off to the Gorki theatre: Les Justes. En route passing the metro station at Friedrichstraße where I occasionally crossed the border for visits at the peace council an others …. a bit further the Humboldt university, where I gave one of my first public presentations as young academic …. the statue which Käthe Kollwitz made before I enter the theatre for the performance of the Albert-Camus-piece.

The is still some repercussion from Helsinki – opportunity for a short visit in the national gallery. There hadn’t been the great names – most of the names never heard outside of the country, the paintings more placid than those of the great names, depicting more the landscapes, unknown people and everyday’s life – the periphery one may say. Sure, they can also be found in other galleries  some time ago the New Pinakothek came up with a special exhibition:

L WIE LAND UND LEUTE… LANDSCHAFT UND GENRE IN DER STUDIENGALERIE DER NEUEN PINAKOTHEK

But that is the point: it is more about a special exhibition – paintings that usually do not make the way in the main halls.and even there mostly it is the depiction accepted power,

Different in the museum in Helsinki. Much could be thought and said, at the end very much concerned with the fact that the centre of power is looking too often at the periphery of culture, distracting from “ordinary life”, from the worries and joys of people in their real life, that kind of life that is not about glory and that is not reflected in income statistics, employment figures and the like. And that life in which even angels may get wounded.

(Hugo Simberg: The Wounded Angel, from the Ateneum website)

It is the normality of what actually defines life: Kaethe Kollwitz, the hesitation in Camus’ piece when it comes to revenge while facing a real human being, not just the personification of a role, a specific vulnerability that is acknowledged and offers some special strength – that kind of strength that does not need huge power centres as materialisation of control, that does not need helicopters or massive “intelligence” for its protection,

(BND – the fortress of FRGs secret service – this part of the building sowing a fraction of the entire complex)

a strength that emerges from acknowledged truth. The open centres of exhibited power

loose centrality where they loose the respect of the seeming periphery: the real life; political and imperial power moves to the periphery where the actual meaning is emerging from the way in which people shape and share every day and everywhere, where we find confirmed that

Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living.

And where we have to add that it is not only history but also the attraction of present power, the presentation of power in attractiveness, meaning beauty and might that takes this nightmarish character.

Still, it remains the question. often asked: can people be just in a world that is profoundly unjust? – All this surely something to reflect upon when we talk about populism.

Dead Clowns

meaning, relevance, sense – questions people who live are too often compelled to leave them to philosophers …. – like issues of production as reproduction of real life are, on the other hand left to people while economists read in tea-leaves of heroic, even quasi-divine formulas that are distant from peoples’ and people’s life — just remaining meaningless and non-sensual.
Some time ago already – after I gave a presentation at the Symposium organised by the European Academy of Sciece and Arts – looking at
a later presenter was carried way by
Several month later, by accident, I was getting nicely aware of the misleading question of humanoid robots replacing humans, spotting by accident a clip showing
Baseline? There is no real danger of human beings becoming replaced – the danger is that some Kurzweil’ig ‘systems’ are brought forward by those sigularitarian minds in their Plutocratic caves [see Plutocrats: The Rise of the New Global Super-Rich and the Fall of Everyone Else]. The danger is that some powerful forces succeed in reducing us to mindless clowns, caught in Platonian caves – the circle of virtuality emerging as vicious circle, its life depending on he fact that no needle will be used, by nobody.
Mind, all this is not really about  Humanoid toys – it is about comedians and actors like Beppe Grillo in Italian politics, natioal citizens attacking fellow citizens from other countries, narcissistic tyrants rethinking the liberty statue and overlookin the old rebukes
Skerbischs „Lichtschwert“ vor dem Opernhaus Graz
Von Marion Schneider & Christoph Aistleitner – Eigenes Werk, Gemeinfrei, https://commons.wikimedia.org/w/index.php?curid=5016791
And yes, it is also about administer-infantilisation.
Overcoming humankind, if it then happens, won’t be much else then the
(EN)

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I’m drowning my sorrows in whisky and gin
The lion tamer’s whip doesn’t crack anymore
The lions they won’t fight and the tigers won’t roar »

(IT)

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