Mixed Review 5-8-12 (Viva La Revolution)

The 1st Item of the night is: # GUEST WRITERS ESSAYS 27 /// Apian Semantics by Matthew Clements hosted by The Funambulist.

This is a good artical about bee communication.

http://thefunambulist.net/2012/05/09/guest-writers-essays-27-apian-semantics-by-matthew-clements/#more-10612

The 2ed Item of the night is: NOISE. Music documentary by N.O.Smith(preview).

The 3ed Item of the night is: prospects and concepts from What is Philosophy by Gilles Deleuze & Felix Guattari.

This chaptor, chaptor 6, is about judgment. Gilles Deleuze and Felix Guattari (D&G) start the chaptor off delineating a philosophy of the consept from a philosophy of the function. As D&G would have it the logic of the likes of Frege and Russel are reductionistic and turn the consept into a function. In these kinds of logics thought is built up on propositions that "function" as suports for other ideas, the philosophical concept on the other hand is destigished by such carictoristics as its "self-reference, its endoconsistency and its exoconsistenct," which means it its identity comes from its standing in the community of other ideas.

As D&G report, "Instead of string or linking propositions, it would be better to isolate the flow of interior monologue, or the strang forkings of the most ordinary conversation." D&G say that thought in these forms are more "intrestiong" and are more able to reconquer an "immanet power of creation," then propaitional logic is. This means that although propositional logic can show you the implications of well-tried ideas, ordinary conversation on the other hand is actually better at showing new possibilities and making new ideas.

By internal affection they mean the way opinions can shift you from one mood to another, and by external perception they mean, whatever surrounds a subject is by extension the state of that subject, as in the subject is in trouble if something threatens it, and it is. But there is one form of proposition that D&G values as creative and interesting, and that is Prospect, or the proposition of opinion. D&G talk about the 2 references of opinion, "hence a concept must be produced that takes account of this situation: what opinion proposes is a particular relationship between an external perception as state of a subject and an internal affection as passage from one state to another (exo- and endoreference)." By internal affection they mean the way opinions can shift you from one mood to another, and by external perception they mean, whatever surrounds a subject is by extension the state of that subject, as in the subject is in trouble if something threatens it, and it is somber or serene respectively if its surroundings are still. The point is that the play of affections moves the moods along in such a way that the subject has enough to give back to the external perception, thus forming the individual experience.




One of the most remarkable things about this chapter is that D&G manage to show how even opinion has its start in the empirical world, in this way their philosophy manages to be realist. For D&G a prospect like smelliness is abstracted from something say like a block of chesse and that quality immediately becomes an argument about cheees, that is then compared to other qualities of cheees which are also already arguments about cheese, in this way opinion is an extension, mode, or proposition of the "real" world instead of being just- well some ones opinion. This is interesting because this makes D&G's philosophy true realism, and at the same time something of a phenomenology or study in direct experience. Phenomenology and realism have long been thought of as apposed schools of philosophy. Here they come together!



The 4th Item of the Night is: Viva La Revolution- The Adicts

The 5th Item of the night is: Max Keiser talks about fraking.

If history perceived its organs... The body of memory

"The facts which our senses present to us are socially performed in two ways: through the historical character of the object perceived and through the historical character of the perceiving organ. Both are not simply natural; they are shaped by human activity, and yet the individual perceives himself as receptive and passive in the act of perception.^"

I found these words on the frankfurd school Wikipedia page. They originally came from the fingers of frankfurt school theorist Max Horkheimer. This truly is a remarkable paragraph, it presents to us two ways that the facts are socially performed. First facts are preformed as the historical character of objects perceived and second their preformed as the historical character of perceiving organs. Both objects and perceiving organs have history. Wait!!?! Perceiving organs have history... Is there really a history of eyes, ears, mouths, noses?

Well yes. Of cures! And, in a sense all history is the history of these organs because there would be no history with out the recording of events preserved through these organs, but what is special about the history of perceiving organs if all history is the history of perceiving organs? I suppose that the history of the perceiving organs would differ from other history in that it would stress the changes made in the perceiving organs over time, where as other histories would stress events as they pass over time. But what changes have been made to the perceiving organs? Well! the first thing that comes to mind is evolutionary changes, but I think that there also must be other changes to the perception organs that are not properly speaking evolutionary changes. These changes would be like the way eyes adjust to light.

The "perceiving organs" are shaped by "human activity." There is a history of perceiving organs and that history is history it’s self. How do we access this history of the perceiving organs? Through the artifacts and documents perceiving organs that is art. Art; poetry, architecture, painting, music, and all other forms of history are in actuality the artifacts and past events of the perceiving orgens.

Horkheimer’s paragraph here also identifies the history of the perception of objects and perceiving organs as natural, and that these histories shaped by human action are also shapers of human action. We humans shape our perceiving organs (squinting at the sun) and our perceiving organs are shaped by the objects of the world(pupils dilated).

Imagine a history of perceiving organs. Imagine a civilization who saw their history as the history of their perceiving organs! Max Horkheimer, lets rewrite the history books with sights and smells.