i kept waiting and waiting
18 September. We join our hero in Cafe Vita at upstairs nw corner window view trees in leaf. Quiet like morning after disturbing sexual experience, quiet like we aren't speaking anymore, quiet like the record is over leaving us still. We cut ourselves to ribbons. It's all I can do not to burst out laughing. This harpy queen is giving me the hairy eyeball. The ghosts of missing children gather round. The smell of insurance hangs heavy in the air. Presidential special kisses. We've got enemies crawling out of the woodwork. They reproduce faster than we.
Carefully lured. Salted, cured. Saddled with debt and addiction. Your weapons are useless. Be a sport and wait for proper help. Bullshit artists riding out bear markets. Crowd control tactics. Beekeepers careful handling. Kindly can the chatter. Noises upstairs I can't identify. Stuffed shirts chasing skirts.
The abstract desire for immediate effectiveness accepts the laws of the ruling thought, the exclusive point of view of the present, when it throws itself into reformist compromises or trashy pseudo-revolutionary common actions. Thus madness reappears in the very posture which pretends to fight it.
The need to imitate which is felt by the consumer is precisely the infantile need conditioned by all the aspects of his fundamental dispossession. In the terms applied by Gabel to a completely different pathological level, "The abnornal need for representation here compensates for a torturous feeling of being on the margins of existence."
The spectacle extends to all social life the principle which Hegel conceives as the principle of money: it is "the life of what is dead, moving within itself."
The removal of praxis and the anti-dialectical false consciousness which accompanies it are imposed during every hour of daily life subjected to the spectacle; this must be understood as a systematic organization of the "failure of the faculty of encounter" and its replacement by a hallucinatory social fact: the false consciousness of encounter, the "illusion of encounter." In a society where no one can any longer be recognized by others, every individual becomes unable to recognize his own reality. Ideology is at home; separation has built its world.
"In clinical charts of schizophrenia," says Gabel, "the decay of the dialectic of totality (with dissociation as its extreme form) and the decay of the dialectic of becoming (with catatonia as its extreme form) seem soldly united." The spectator's consciousness, imprisoned in a flattened universe, bound by the screen of the spectacle behind which his life has been deported, knows only the fictional speakers who unilaterally surround him with their commodities and the politics of their commodities. The spectacle, in its entirety, is his "mirror image." Here the stage is set with the false exit of generalised autism.
Carefully lured. Salted, cured. Saddled with debt and addiction. Your weapons are useless. Be a sport and wait for proper help. Bullshit artists riding out bear markets. Crowd control tactics. Beekeepers careful handling. Kindly can the chatter. Noises upstairs I can't identify. Stuffed shirts chasing skirts.
The abstract desire for immediate effectiveness accepts the laws of the ruling thought, the exclusive point of view of the present, when it throws itself into reformist compromises or trashy pseudo-revolutionary common actions. Thus madness reappears in the very posture which pretends to fight it.
The need to imitate which is felt by the consumer is precisely the infantile need conditioned by all the aspects of his fundamental dispossession. In the terms applied by Gabel to a completely different pathological level, "The abnornal need for representation here compensates for a torturous feeling of being on the margins of existence."
The spectacle extends to all social life the principle which Hegel conceives as the principle of money: it is "the life of what is dead, moving within itself."
The removal of praxis and the anti-dialectical false consciousness which accompanies it are imposed during every hour of daily life subjected to the spectacle; this must be understood as a systematic organization of the "failure of the faculty of encounter" and its replacement by a hallucinatory social fact: the false consciousness of encounter, the "illusion of encounter." In a society where no one can any longer be recognized by others, every individual becomes unable to recognize his own reality. Ideology is at home; separation has built its world.
"In clinical charts of schizophrenia," says Gabel, "the decay of the dialectic of totality (with dissociation as its extreme form) and the decay of the dialectic of becoming (with catatonia as its extreme form) seem soldly united." The spectator's consciousness, imprisoned in a flattened universe, bound by the screen of the spectacle behind which his life has been deported, knows only the fictional speakers who unilaterally surround him with their commodities and the politics of their commodities. The spectacle, in its entirety, is his "mirror image." Here the stage is set with the false exit of generalised autism.