2012 BASTARD Conference Workshops

  • Posted on: 18 March 2012
  • By: worker

<table><tr><td>From <a href="http://sfbay-anarchists.org/conference/">BASTARD Conference</a>

This years BASTARD conference will examine time in all its perniciousness. What does a critique of time say about our relationship to history. Is history redeemable? Are we living at the end of history with the glorious victory of the neo-liberal revolution of the past 50 years? If there is no time does that argue for eternal recursion? Is there hope if there is no time?

Theme: No Future
Date: April 1st, 10 am – 6 pm
Location: UC Berkeley Campus (Dwinelle)

<h3>Against the Day: anarchism in the fiction of Pynchon</h3>

Focusing on Gravity’s Rainbow, Vineland, and Against the Day.

<em>Lew: Pynchon and Blake should mud wrestle.</em></td><td><img title="This has absolutely no relationship to authors selling books. WTF!!!" src="http://anarchistnews.org/files/pictures/2011/iheartanarchy.gif"></td></t...
<h3>A Little Story about the Bay Area</h3>

A panel discussion about <strong>a</strong> history of Bay Area radical politics since the decline of the New Left. This discussion will include details about the post-situationist milieu (1970s and 1980s) in San Francisco (and the East Bay), the ultra left milieu of the eighties, and the petty politicians and bureaucrats who attempted to seize some form of control of these groups (and eventually far beyond them). This will be less about specific personalities than about opportunism and how some people are susceptible to opportunism if they aren't checked aggressively (by all of us).

<em>Members of the Anti-Bureaucratic Bloc</em>

<h3>The Anarchist Provenance of Occupy Oakland Tools and Tactics</h3>

We will identify and discuss the presumed anarchist origins of various OO characteristics, including (modified) consensus, the general assembly, refusing negotiations/demands with local government, and reclaiming public and private space. The philosophical and historical antecedents and critiques of these forms will be examined.

<em>Lawrence, long-time bay area anarchist and keeper of the faith</em>

<h3>Identity as Apparatus and the Case for Ahistorical Commonalities</h3>

This talk will explore the construction of identity as social apparatus, that which “always has a concrete strategic function and is always located in a power relation” (Agamben). In direct opposition to the reification of identity as that which holds us hostage to history and allows it to define our possibilities, we will argue for commonalities – semblances of communality – which are based on an explicit negation of the historicizing impulse to define existence as concrete identity. To support this argument, we will be utilizing the work of Giorgio Agamben.

<em>Cody - There is nothing to be said. Alden is a hater, has a soft spot for anarcho-nihilism and Tiqqun, and is an editor of Applied Nonexistence.<em></em>

<h3>Insurgent Theatre In the Belly</h3>

A play that is a non-narrative examination of solitary confinement, prominently featuring Time, and how it is stolen, regimented, and manipulated by the prison system, breaking down and overlapping three fictional isolation captives’ realities. It explores different ways prisoners cope with having so much time, but so little control of it. A number of formerly incarcerated people in our audiences have commented on how our disjointed action reminds them of how time is often actually experienced inside.

<h3>The Killer of the Civilized Ego: queer theory against progress</h3>

Making a critical intervention into the anti-social turn in queer theory, we will argue that Lee Edelman's work in No Future: Queer Theory and the Death Drive, while expressing the nihilist geist of the times in the context of queer theory, is in fact based on the ideas of Walter Benjamin and Guy Hocquenghem, but that Edelman radically severs himself from their project by cleaving idea from practice. Our intention is to salvage what is dangerous about No Future from the safety of the academy and turn it to a weapon in the project against progress.

<em>Bædan is a journal of negative queer theory in the tradition of the Mary Nardini Gang and Gender Mutiny.</em>

<h3>Nihilist Theses on Duration</h3>

10 Theses will be defended. They include...

1. The rejection of measured and meaningful time by anarchists is the outcome of a still partial critique.
2. In some very strange sense, duration is real enough, as novelty. New things happen all the time, weirdly, meaninglessly. This irruption is sometimes what we mean by anarchy.
3. Duration is real enough as the barely articulable messy passage of everyday life, usually experienced as boredom, with its interesting side glimpsed as an Outside often mistaken for timelessness.
10. The only thing worth hoping for is amusement in the meaningless quasi-future.

<em>A. de Acosta, philosopher and aesthete</em>

<h3>No Future for Modern Slavery</h3>

With the convergence of the neoliberal social-economic crisis, the passing of peak oil production, the ecological crises (of mass species extinction, global warming, etc.), the coming end of the US empire, and the accelerating technologically-mediated degradation of human culture there is no future for the current forms of modern and postmodern slavery.

How do we help their fall while preventing their potential survival through mutation to ever newer forms?

<em>Jason, editor of Modern Slavery, a soon-to-be-regular magazine of long-form anarchist critique.</em>

<h3>Tearing Down All Boundaries: Anarcho-Transhumanism In Our Lived Experience</h3>

There very well be no hope for the future, but one thing is for sure, technology will keep advancing beyond anything we can imagine within our lifetimes. How can anti-authoritarians and anarchists successfully combat ever arching techno-fetishism? Is there a way anarchists can use technology in a way that is not repressive? How can we use hacking and transhumanism advances to change our bodies and how we interact with the state?

<em>Greg: yay for transhumanism!</em>

<h3>“What do you mean you’re anti-accountability?!” Rethinking Responses to Intimate Violence</h3>

A survivor critiques anarchist responses to sexual violence. The Accountability Process, while ostensibly set up to counter the states response to rape, actually mimics it while still failing to address or alleviate the causes of – or fallout from – sexual assault. The presentation will cover Consent, the Survivor and Rapist Identities, as well as our conceptualizations of both support and accountability, among other things. To be followed with a discussion.

<em>Ariel Amend-All: pronounced ahr-ee-elle, like the French</em>

<h3>Whose Time Is It?</h3>

There have been anarchist (and dadaist and surrealist) critiques of time, all bringing up significant questions. But does time need to be destroyed? Is it something that can be destroyed? What exactly is it? I wrote two little essays on time. The first one, entitled "<a href="http://theanarchistlibrary.org/HTML/Feral_Faun__Essays.html#toc8">The Liberation of Motion Through Space</a>," calls for the destruction of time. The second, "<a href="https://sites.google.com/site/vagabondtheorist/resolute-playfulness/what... Time Is It?</a>" calls each of us to make time her or his own. I will make both of these available to anyone interested in the workshop (either online or getting paper copies to individuals before the conference) so that participants read them before the workshop. I would then make a brief introduction and open things up for discussion.

<em>Apio Ludd (aka Wolfi Landstreicher) long-time anarchist, egoist and vagabond, author of the book Willful Disobedience, pamphleteer, and publisher of the egoist bulletin My Own.</em>

<h3>Open Space Thread</h3>

(workshops in which facets of the year’s theme are explored in discussions that are open but facilitated)

<strong>A. Time</strong>, as we experience it today, exists primarily as a means of dividing the whole of our lives and potential into quantifiable units of a saleable commodity, of coordinating the activity of bodies for commerce and exploitation. How do we resist this power structure without succumbing to its logic, without sacrificing the present to some phantom future by logging hours down on the revolution shop floor.

<strong>B. If history</strong> is often used to shape progressive narratives oriented toward the future, how does the idea of abandoning these narratives – and assuming no future – change the meaning of now and our relationship to the past; how does this shape what we spend energy doing and thinking about?


Comedy returns to the BASTARD conference starting at 5 pm. If you are interested in performing please email us at conference@sfbay-anarchists.org (also email us if you have any questions or concerns)


Oh, this sounds fucking awesome. The other side of the bay needs to wake the fuck up.

where can i read those two essays by wolfi about time before the conference?

you will have already read them

anywhere you want comrade! a coffeeshop, a bench, a park, on a roof, in a caboose, under the stairs, hanging out with bears. it's up to you!

updated with links

About the Feral Faun Wolfi Landstreicher Apio Ludd workshop, what time will it be at?

i see what you did there, comrade

Vagabond theorist asks;

"What if we could each wrest time from its social service, its quantification? Could we each make it our own? What then would it be? These are questions that can only be answered in experimental practice. So what would that mean?

Western man lets his behaviour be orchestrated by time. The reindeer lets its behaviour be orchestrated by space, by the variable quality of space, ... by where the lichens are outcropping [doesn’t matter ‘when’, only where; i.e. reindeer follows the trail of lichen crumbs]. If the duration of the earth year were to vary, the reindeer would still follow the trail of lichen crumbs. to a human observer, the frequency of the reindeer’s summer-winter ‘migration’ would vary with the varying duration of the seasons. [we are in the habit of seeing things in terms of 'what things do' rather than 'how space orchestrates things']. Such a view is not available to the reindeer and the reindeer has no need of 'time' [the transformation of spatial relations, in which the reindeer is included, is all that is experienced].

Migration continues to be a mysterious behaviour to biologists [e.g. National Geographic, November, 2010]. Of course the science of biology, like science in general, is anthropomorphism [Nietzsche]. We think of birds, fish and reindeer in the same way we think about ourselves. We ask; ‘how do they know when to move south?’

Did you see that word ‘when’ in the last sentence? If you follow a trail of crumbs, space orchestrates your movements and time doesn’t come into it. The space on the surface of the earth has all kinds of variability in it. Not just temperature, pressure and humidity but variations also in illuminating angles, pollen assemblages, electromagnetic variations etc. etc. The spatially variables qualities serve as a trail of crumbs. Like the guy who works for a global organization, the migratory trajectory is determined by following the trail of where the next pay check is going to appear.

Time is just a convention that authoritarians use to impose organization on people and things. The king specifies a time and place for his loyal followers to assemble in order to hear his speech.

Three dimensional space is also a convention of convenience. It works out well for visual and tactile representations but not so for the dynamics of emergent forms. The space of our experience is not three-dimensional; it is a relational space rather than a mathematical space.

“Finally, our Euclidean geometry is itself only a sort of convention of language; mechanical facts might be enunciated with reference to a non-Euclidean space which would be a guide less convenient than, but just as legitimate as, our ordinary space ; the enunciation would thus become much more complicated, but it would remain possible. Thus absolute space, absolute time, geometry itself, are not conditions which impose themselves on mechanics [the physical phenomena of our experience] ; all these things are no more antecedent to mechanics than the French language is logically antecedent to the verities one expresses in French.” – Henri Poincaré, Science and Hypothesis

More readable emile essays!
That was really clear and enjoyable.
Thanks emile.

I think here, emilie misuses the metonym "western man", allowing him to stand in for a more elusive subject: the conscious being. Time, as it's defined by the things we use, is just a value given to the things we nibble up, the lichen crumbs if you will. In this post-geographical society, we get facebook updates from loved ones on the other side of the world ... these updates may be tagged with GPS cooridinates, but such things are only ephemerally interesting. The real value is signified by how many minutes-ago something happened. "Emilie is single (2 days ago)", and so on. This use of time has nothing to do with the concious experience of "when" or "at what point", it is a form of capital which gives value to the event.

An event is something that we want: we want to possess, somehow, a space where things change from one state to another. That is the supposed "transition" of value, where a space and a being can become something symbiotic and emergent. Things we want, under capitalism, are valued, but not materially. They are valued by the distance between you as such and the thing happening. If you want to buy the most prestigious events, you have to be where they are in time. This usage of time IS distance, and I think thats where emilie is mistaken. We follow time in a way that is essentially no different than following trails. When we commute, we migrate, but our commutes are measured in time. Our migrations are journeys in time when viewed from some exceptional position, but when experienced they are distances.

understanding these post-geographic times means separating the concept of physical distance from distance. Distance is the amount of life between you and the event, it is measured in time, because that's the capital form, not because of our conscious valuation of it.

Time is not just a convention. Time is a simplification of distance to death. Time, for a salmon, is the distance to the spawning pools - it, too, governs migration, but it cannot be measured by a clock. Our time cannot be measured by a clock either: it is measured my a variable (the time-since variable) and paid out according to another (the time-until variable). These variables are spacial ones, because the time-until something happens means the time one has to get to a space. Post-geography means that such spaces are no longer physical: you have 30 days-until to pay your electricity bill, which can be done online from your phone. But one must operate the distance-travelling device. In a sense, civilization cannot be characterized in temporal terms: technology is a matter of saving distance, not time. The distance between food and kitchen closed with the invention of the wheel. The time-saved is what evaluated such an invention, but time-saved is a meaningless distinction: time-of-distance is what was saved, and such a unit (time-of-distance) is that same unit that has always informed the evolution of a species: reindeer, salmon, butterflies, peasants.

I agree with your premise emilie; time isn't. But not sure if I agree with your conclusion; time cannot be an authoritarian convention, it must be an symptom of the Real imposed on the abstractions the Imaginary and Symbolic generate. Time is a problem of conciousness + capitalism, and is not merely a condition of subsumption.

The fundamental problem facing pro-revolutionary communist "patience" can be summed up in a quote by Giordano Bruno:

"The distance to your death continues to close, even if you refuse to move."

you say; "An event is something that we want: we want to possess, somehow, a space where things change from one state to another."

an 'event' is pure idealization and it is how 'time' comes into the idealized picture. nature is one dynamic unity. 'events' are idealizations fabricated by humans by interpreting CHANGE not as the transformation of spatial-relations, as accords with our experience, but in terms of 'things-in-themselves' that seem as if they are 'independent' and enjoy 'persisting independent identity' thanks to our imposing of absolute three-dimensional space. if we impute persisting identity to a particular thing or things, then 'change' is understood in terms of 'the thing-it-itself changing'. this is what Western man [by western I am referring to those cultures that put idealized 'things-in-themselves' in synthetic primacy over spatial-relations] is in the habit of doing. once we pick out dynamic forms, even storm-cells, and use language to give them a notional persisting things-in-themselves identities, we define change in terms of the difference between two sequential states of the same thing-in-itself. the 'gap' that separates the two states is what we call 'time'.

the problem is, there are no 'persisting things-in-themselves' in the real relational world of our experience, nor in the case of storm-cells in the flow of the atmosphere. we use language to create notional 'persisting things in themselves' [as john stuart mill observed; "every definition implies an axiom, that in which we affirm the existence of the object defined"].

'time' is an invented concept which goes hand in hand with notional 'things-in-themselves' with persisting identities, and absolute three-dimensional space [with its three straight line axes extending on out to infinity] is the reference frame that enables the notional thing-in-themselves'.

we even objectify the world using this mental mathematical artifice, and speak of change in terms of 'two states of the world', as if we had somehow got 'outside of the world' and were observing it with some kind of supra-natural measuring stick and supra-natural timing device.

it is all Fiktion, idealization, which as Mach says, we invent for an economy of thought, to allow us to avoid having to address the complexity of the relational world we live in; i.e. its connectedness as given by mach's principle;

"The dynamics of the habitat are conditioning the dynamics of the inhabitants at the same time as the dynamics of the inhabitants are conditioning the dynamics of the habitat"

in a world of transforming spatial-relations [as in 'field dynamics'], there are no 'things-in-themselves' with 'persisting identities' that present us with the notion of 'change' in terms of the 'altering of the state of a thing 'over time''.

“And do you know what “the world” is to me? Shall I show it to you in my mirror? This world: a monster of energy, without beginning, without end; a firm, iron magnitude of force that does not grow bigger or smaller, that does not expend itself but only transforms itself; as a whole, of unalterable size, a household without expenses or losses, but likewise without increase or income …” –Nietzsche, ‘The Will to Power’, 1067

If time IS distance, then it follows (a pun, surely) that the salvation of time is the limiting of space in the spirit of conservation, and that describes the city, a wall against migration unless measured by labor which depends, of course, on the clock -- hence the phrase "Time is money" and hence also the speed required to get there. This jives with the technocratic insistance to "save the day", but only in the future, given that we all work toward that transcendantal end where the opposite of immigrant is excrement as the appropriate papers required for both are the same. The only freedom high-speed transmission promises is the freedom FROM motion for stay-at-homes, producing and then validating the invalid in the spirit of the true equality mortal sleep provides, the deathwish for troops in any Salvation Army marching to nowhere but the next paycheck, eternally renewing the likelihood one can stay plugged in.

"Western Man" is no metonym for "conscious being" unless one believes consciousness does not emerge BUT from the city. That is an article of faith masquarading as a first principle appearing in order to sweep away all question. Have you not also heard that such religious adherence to "just so" stories functions to eliminate consciousess to the end that the severely (civily) obedient are called "zombies"?

It is true that the distance to the end for a spawning salmon is not measured by a clock, but it IS measureable with a calendar and that is a synonym for "eureka!", an intuition explored after many generations of star-gazing, probably only obliquely related to the conformation of one's navel. Induction may be no source of certainty on the in's and out's of things, but as long as the magic works, one tends to go with it. Even a salmon must be aesthetically aware of its surroundings else why would it struggle to get there when times get tough or break free when tangled in a net? Or is it just another obsessive-compulsive disorder of a linear thinker pushed through life like a helpless pin-ball?


as is the way of ‘Western man’ or ‘authoritarian man’ or ‘sovereigntist man’, you seem to be grounding your understanding of ‘time’ in terms of the ‘life-cycle’ of some ‘thing’; i.e. some thing seen as a ‘thing-in-itself’ with its own persisting identity, ... as if its ‘persisting identity’ had an absolute beginning and an absolute ending. if we orient to the space of the biosphere, we see that the biosphere persists SPATIALLY while undergoing continual transformation in a spatial-relational sense. dynamic forms are continually emerging and subducting and our visual senses are attracted to them, particularly when they are human beings or edible or usable to human beings. just because our visual senses can isolate one of these relational forms in a transforming space, is no justification for us to declare it a ‘thing-in-itself’ [as nietzsche says, we have no justification in making a jump from ‘ein Ding an sich selbst betrachtet’ (a thing considered in itself) to ‘ein Ding an sich’ (a thing in itself).

so, after we make this unjustified jump to idealize an emergent form within the relational dynamic of Nature as ‘thing-in-itself’, then we are forced to ask the question ‘when did it come into existence?’ and ‘when did it cease to exist?’. ‘time’ and ‘life-cycle time’ are implied in these questions, but these questions only arise from our having synthetically ripped the relational form out of the dynamic unity of nature and notionally imputed it to have ‘thing-in-itself status’ [‘its own persisting identity’]. in the real world of experience, nature is one dynamic unity that includes all things and excludes no thing; i.e. it is a space that is undergoing transformation of spatial relations and like the convection cells that emerge in a heated fluid, the cells [e.g. vortices, hurricanes, tornadoes] LOOK LIKE local, material things-in-themselves with their own locally originating development and behaviour, in spite of the fact that they are relational entities that derive their form, power and steerage from the energy-charged spatial dynamic in which they are included.

so, where you say;

“Time is a simplification of distance to death.” ... “Time is money”, “[Time is ] the distance to the end for a spawning salmon”

you are already assuming an absolute space reference frame populated by ‘things-in-themselves’ with ‘their own separate persisting identities’, identities that we regard as finite, not because they are emergent features in the flow like storm-cells [ripples in the energy-charged spatial-plenum as David Bohm puts it], but because they suddenly [as far as our visual sensing activity is concerned] ‘come into existence’ and suddenly ‘cease to exist’.

such a notion [persisting identity], that ‘things’ come into existence and later cease to exist has already implicitly forced the defining of what is meant by ‘later’. note that the continually transforming space of atmospheric flow is just one dynamic and it is visual observation that imposes ‘thing-in-itself’ persisting identity on the ‘forms’ that outwell and inwell in the turbulent flow. once we use language to concretize the ‘separate existence’ of these forms, then we are forced to come up with a ‘birth-date’ followed by a ‘death-date’. this is what Mach calls ‘mental artifice’ for the purpose of economizing on thought; i.e. it is easier to think of the powerful flow-feature when we give it the name ‘Katrina’ and speak of it as a ‘thing-in-itself’ with its own local means of development and behaviour.

the flow of the atmosphere seen from satellites can be projected on a glass pane and the meteorologist can draw some circles around emergent features and indicate their direction of movement and whether they are growing or declining, but of course, the primary ‘reality’ is the flow. nevertheless, we will shut off the projector and get down to business focusing on the chalked features, discussing them as if they were ‘things-in-themselves’ with their own locally originating, internal process driven and directed development of form and behaviour. ‘Katrina is growing and intensifying’, ‘Katrina is heading towards New Orleans’, ‘Katrina is wreaking destruction’, ... and finally ‘Katrina has dissipated and ceases to exist’.

science does the same thing with respect to ‘things’; i.e. turns off the projection of the evolution flow after it has chalked up the glass pane to highlight the interesting flow-features. this is where the convention of ‘three-dimensional space’ comes in; i.e. it is an IDEAL REPRESENTATIONAL SPACE for the forms that we glean from sight and touch. Mach points out that three-dimensional space is not adequate for representing the relational space of our full-blown sensory experience, although;

“The space of sight and touch is three-dimensional ; that, no one ever yet doubted.” –Mach, ‘The Science of Mechanics : A Critical and Historical Account of its Development’

the glass pane chalk-up board is ‘language’ and it not only fails to capture the plethora of relational interdependencies that give rise to the emergent flow-feature, but provides alternative pseudo-local mechanisms to give a local sourcing of development and behaviour of the now-declared ‘thing-in-itself’. the salmon on the chalk-up board is seen by a human scientific-thinking observer as having ITS OWN MISSION in life, and in this anthropomorphism, we think; ‘the salmon must be motivated to make the most of its ‘time’ on earth’.

the aboriginal culture would of course say that salmon and men are both ‘strands-in-the-web-of-life’ and that the ‘web’ is the source of the strands [the flow is the source of the flow-features]. the only reason for a convection cell/hurricane to emerge in a flow is to ‘bring balance and harmony’ to the flow; i.e. to transport thermal energy from thermal energy rich equatorial regions to thermal energy poor polar regions. the flow is the primary reality, the reality we construct by imputing ‘thing-in-itselfness’ to flow-features [human attention-getting ‘events’ in the evolutionary flow] or to ‘strands in the web’ is an ‘economy-of-thought’ tactic facilitated by language.

“We use our concept of time to place events in sequence one after the other, to compare how long an event lasts, and to tell when an event occurs. Those are three key features of time.” – Wikipedia

‘events’ are not ‘the flow’, they are visible flow-features that we ‘split out’ of the flow and that we endow with ‘thing-in-itselfness’, and the concept of ‘time’ comes from our language games and OUR arranging of one thing after another on chalk-board scratchings, ‘time’ is not a feature of a relationally transforming space, the space of our experience.

our colonizer/authoritarian culture believes in ‘things-in-themselves’ that we call ‘sovereign states’. we celebrate the birth and birthdays of the sovereign state, not as an emergent feature in the relative swirling of people in the turbulent flow of humanity in the finite and unbounded space of the biosphere, but as something that exists absolutely in its own right. we ‘DECLARE’ its ‘INDEPENDENT EXISTENCE’ [we notionally endow it with persisting identity]. as law historians observe, sovereigntism is a secularized theological concept. authoritarian mode of organization is unavoidable in a collection of people who believe that they are each and all ‘things-in-themselves’ [at individual, state, corporation etc. levels] with locally originating, internal process driven and directed behaviours. in such a world, which is the foundation of Western civilization, a world populated by ‘things-in-themselves’ that keep popping in and out of existence, ‘time’ is taken to be real, and it is from this ‘disconnected’ view of self that a person thinks that ‘he must make the most of his remaining time in this world’. this delusional [relational interdependency-denying] world view infects our globally dominating [Western, authoritarian, colonizing] civilization.

the belief that ‘time’ is ‘real’ is the source of both ‘nihilism’ and ‘the spectacle’; i.e. ‘time’ goes hand-in-hand with the notion that our ‘life’ is an independent ‘event’ with a discrete ‘beginning’ and ‘ending’ and where ‘the meaning of life’ can only derive from our ‘doer-deed achievements’ during our ‘life-TIME’. that is, the belief that ‘time’ is ‘real’ dissolves our ‘strand-in-the-web-of-life’ spatial-relational essence [our flow-feature-in the-flow spatial-relational essence].

for a people collective that believes, in accordance with mainstream science [pre-Machean science] that all there is to ‘life’ is our doer-deed ‘production’ as an ‘independent’ organism [machine-made-of-meat], life becomes a ‘spectacle’ in which everyone ‘struts their stuff’ prior to their discrete and absolute exit. even hurricane Katrina would see nihilism in this, if she did not understand herself as a ‘stirring in the evolutionary flow whose life took meaning from how she stirred the flow’ [as in Mach’s principle; “the dynamics of the flow are conditioning the dynamics of the flow-features at the same time as the dynamics of the flow-features are conditioning the dynamics of the flow.]” Katrina would not be proud of an obituary that described her life in terms of 'destruction of a city'. What about her huge influence on the flow, in combating rising imbalance by transporting thermal energy from thermal energy-rich equatorial regions to thermal energy poor polar regions?

how hollow is a life that means nothing more than one’s flamboyant strutting-one's-stuff during a notional 'brief period of independent existence' a short time-duration pulse of 'is' coming from and returning to 'is not'? shakespeare captured the hollowness of thinking of life in that way in his tragedies;

“Life's but a walking shadow, a poor player,
That struts and frets his hour upon the stage,
And then is heard no more. It is a tale
Told by an idiot, full of sound and fury,
Signifying nothing.” ---Shakespeare, Macbeth

contrast this with the aboriginal and other philosophies which do not believe in the ‘realness’ of ‘time’ where one is instead included in the flow; i.e. where the world dynamic is transforming flow [transforming in a spatial relational sense] where people regard the ‘persisting identity’ of a ‘thing’ or an ‘event’ [things or events defined by their ‘time’-based existential duration], NOT as 'reality' but as a mere cognitive ‘tool’ that is not allowed to be a 'tool that runs away with the workman’ [Emerson].

Katrina [born August 23, 2005, died August 30, 2005] as a player that briefly struts her stuff in the Atlantic and up through the Gulf Coast is a hollow view of who Katrina ‘really is’. She took her flow-feature form from [she was stirred into life by] the flow she was included in, a persisting flow that she never left which she helped to shape by her own stirring. Katrina was the flow that she was stirring, in the sense of Mach’s principle of the conjugate habitat-inhabitant relation [conjugate space-matter relation].

as Nietzsche contended, Western civilization [as a mode of understanding] will collapse into ‘nihilism'. the belief in the reality of ‘time’ ties to ‘nihilism’. to believe that 'time' is 'real' is madness; i.e. 'nihilism' and 'the spectacle' are symptoms of this 'time-is-real' madness;

"In individuals, insanity is rare; but in groups, parties, nations and epochs, it is the rule." –Nietzsche, ... "Only two things are infinite, the universe and human stupidity, and I am not sure about the universe." – Einstein ... "In a mad world, only the mad are sane." – Akiro Kurosawa, ... "Insanity is the only sane reaction to an insane society." – Thomas Szasz

the belief that ‘time’ is ‘real’ is key to this madness we call ‘civilization’.

Irrelevant navel gazing and jargon jousting. No thanks.

How is any of this irrelevant navel gazing?
All of this is highly pertinent shit.

how is any of it relevant to FULL COMMUNISM?

Time is just a concept sez Einstein's kid the dunce, people's way of keepin everything from happenin at once...Time does not exist, clocks do.

the tyranny of time?

maybe you're a psychological tyrant? Time is what the singularity makes of it, it is beyond intellectualising. It just passes, get over it!


Is FULL COMMUNISM the end of historical movement here and now in landless space, everywhere simultaneously like Neverneverland was formerly thought when all being communicated wishes which instantly appeared and then left when we grew bored (out of mind, out of sight) until which time we struggled with time itself to claim our space and will annihilate all authoritarian scum and chase them down for an antifascist epoch in future Geographics sans nation-state, over land, sea and hill as transcending as bourgeois politics are not plain as day but the meaning as a superficial planetary-flaming image is clear at night except on tuesdays which have been relegated by the general assembly for the disposal of crumbs whether you like'em or not (it only amounts to a fortean-hour week)? Don't you know that with no space flower children and trees could never grow up in time to settle down and end their happy struggle in nihilistic sleep in Forevereverland? We might as well block out the sun with jet exhaust right now! But I seem to have spaced out your question. Come again?

Will there be simultaneous translations into English? And are my flannel jammies with feetsies on them and my aluminum foil helmet required, or optional?

This is really fucking rad.

It's so exciting that there should be a mosh-pit to it instead of seating.

I've not encountered another person/source that has focal ideas on the concept of "duration" itself as related to how it's described here... coincidence, or am I missing something (like lit.) that would have so specifically inspired that discussion topic?

You're pretty cool for a nihilist.

I don't even try.



I'd really like to hear (or read) what's said at the anti-accountability presentation, but I'm 1000s of miles away. Any chance it will be audio recorded and put online? This would be really great as it seems like an important subject that all in the U.S. could benefit from hearing.


anarcho-transhumanism? kill me.

Pynchon coined 'rocket culture', and his critical work of fiction, despite its unpopularity amongst western culturalists, will always remain a powerful definition of post-modern society. No coincidence that the nazi and capitalist war machine evolved towards this technological, as a symbol of power, whether it be nuclear ICBM delivery systems(fear), aircraft engines for bombing and holiday (fear and pleasure), space exploration (escape of earthly sins in a technological millenarianist salvation). We anarhists can only lament the naivety of those that view jet propulsion as a marvel of civilization, rather than the toxic display of imperialist expansion that it actually is,,, how tailored and numerous have the 'jet-setter' class become, to the point that the proletariat now boast of their holidays. And even Zerzan flies, damn it!


I'm glad to see the an-caps making progress.

My favorite:

"The Anarchist Provenance of Occupy Oakland Tools and Tactics"

Does somebody not know what provenance means?

Why, yes.

I was thinking, though, that anyone who rides dressage can misuse words and make shit up, anyway. :D

why would nihilists even bother having theses?

You have to finish one to get your Master's Degree. Duh.

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