— Benjamin, The Arcades Project [K1a,8] (via rykalski)
We sit in row Q, despairing Nicholas is shooting white lilies with the proton gun, the screen fades to black and the titles begin to roll upwards, music plays, perhaps its Duke Ellington playing… Between us and the screen the sparse audience turns on their smartphones, squares of white light illuminating the darkness. Their faces and bodies lit up by the bright screens. The titles roll, the melancholic music swings. People walking down the cinema to leave by the illuminated exit sign to the left of the screen. A young woman walks past up the slope to leave by the main exit her smartphone screen illuminating her face and body with a spectral blue light, she is typing something, Ellington is playing piano. It ends. A french woman is singing, we sing along with her la la la, la la la, the titles end. We are almost alone, as we stand up to leave row Q behind us, the lights come up. The people and their smartphones are still communing as they disperse from the cinema. Pools of light walking away from the cinema. Outside on the street its dark and warm. Our bodies stiff from sitting we go for a walk through the dark suburban streets of North T…
- The common, a concept which is neither logical (and arising from reason) like the universal, nor economic (arising from production) like the uniform, but political in its essence… the common is what we are part of or in which we take part, which is shared out and in which we participate. This is what makes it a political convept in its origin: what is shared is what causes us to belong to the same city, that is to the polis… Aristotles polticis begins with this notion of the common: ‘We can see that any city is a sort of community…’ A community is extensive in principle, and this is somin these dimensions: in proportion at once to what is shared in it and to those who participate in it. It begins as two, that between a man and woman, or master and slave, unfolding at the level of the house and then of the village and finally the city….” …. i am part of the common along with the people of my city… at another level, with my compatriots or, more fully, the state of the the european community, or the human community and family; indeed more broadly still with all rational beings… Francois Jullien (2008/2014)
still the Hegelian moment: Master and Slave… haunts the commons… as we know it must.
—Kant himself at least had the merit of not indulging ambiguity.: the exigency of universality (universality in the strong sense of right) will appply to morality as much as to knowledge. This exclusive command will leave no place for the diversity of cultures - in truth the question did not arise for Kant, or rather he had no idea it existed.. For him, a cultural self (a subject) did not exist, all human behaviour being subject as a principle to the same law, which was concieved from the universality inherent to the laws of nature, whose logical necessity science had finally discovered. Hence this imperative, being universal, could only be exclusive….(according to the well-known mottot, ‘act only on the maxim whereby you can at the same time will that it should become a universal law’: Kant) ….
(Against this, and contrary to the universalisms that led to nihilistic and recently post-nihilist perspectives…)
— …to be individual becomes as far as possible the final and greatest challenge. Fidelity to its appeal is the only exigency because human truth moored to nothing but this singularity…
both quotes - Francois Jullien (2008/2014)
’”…globalisation, taking standardisation to its fullest and definitive extent, comprising the whole of the globe… is precisely what has surreptitiously and without warning allowed the uniform to pass for a universal. By spreading this similarity everywhere, in other words on the scale of the whole planet, it definitively endorses it, without there being anything else (since there is no elsewhere) able to contradict it, except on a residual basis….” Francois Jullien (2008/2014)
1738 first world war deaths…