Monday mood (19)

Alex Katz, Folding Chair, 1959.

Maya Angelou dixit

A wise woman wishes to be no one's enemy; a wise woman refuses to be anyone's victim.

Tudo está bem quando acaba bem.

A minha primeira ida a Paris foi em 2003. Acabada de sair do avião, dirigi-me aos tapetes de recolha de bagagem com a naturalidade que andar quatro anos em pêndulo constante entre o continente e a Madeira me deu. A minha mala tardava em aparecer, mas uma volteava ali desde o início. Não dei muita importância, mas o aeroporto deu. Em menos de um ai, isolaram o perímetro, choveram polícias, choveram militares, fez-se um silêncio terrível - só interrompido pela entrada do atrasado dono da maleta e subsequente ovação universal. Isto para dizer que daí para cá, cada vez mais, prevenir um ataque é importante. Pode causar incómodos, mas a alternativa crédula incomoda mais. Pelo menos a mim.

We are the way we are

We are the way we are, we’re framed by our parents and the particular set of anxieties – social, political, and others that we have – so that one begins to feel we’re all carrying around a very fixed inheritance; as if there’s a bottle that’s filled up, or half filled up, or a quarter filled up at our birth and that level never changes, which is a terrible thing. That can’t be true, can it?

James Wood, aqui. 

Monday mood (18)

Johan Persson. Marianela Nunez in Winter Dreams, 2015.

Slow Thought

In championing ‘slowness in human relations’, the Slow Movement appears conservative, while constructively calling for valuing local cultures, whether in food and agriculture, or in preserving slower, more biological rhythms against the ever-faster, digital and mechanically measured pace of the technocratic society that Neil Postman in 1992 called technopoly, where ‘the rate of change increases’ and technology reigns. Yet, it is preservative rather than conservative, acting as a foil against predatory multinationals in the food industry that undermine local artisans of culture, from agriculture to architecture. In its fidelity to our basic needs, above all ‘the need to belong’ locally, the Slow Movement founds a kind of contemporary commune in each locale – a convivium – responding to its time and place, while spreading organically as communities assert their particular needs for belonging and continuity against the onslaught of faceless government bureaucracy and multinational interests. 

In the tradition of the Slow Movement, I hereby declare my manifesto for ‘Slow Thought’. This is the first step toward a psychiatry of the event, based on the French philosopher Alain Badiou’s central notion of the event, a new foundation for ontology – how we think of being or existence. An event is an unpredictable break in our everyday worlds that opens new possibilities. The three conditions for an event are: that something happens to us (by pure accident, no destiny, no determinism), that we name what happens, and that we remain faithful to it. In Badiou’s philosophy, we become subjects through the event. By naming it and maintaining fidelity to the event, the subject emerges as a subject to its truth. ‘Being there,’ as traditional phenomenology would have it, is not enough. My proposal for ‘evental psychiatry’, how we get stuck in our everyday worlds, and what makes change and new things possible for us. 

Um manifesto contra o hamburger que há no facilitismo, na motivação e na fast aprendizagem do ipad e outras papas que dão aos meninos para que eles sosseguem e não dêem trabalho a educar.

Monday mood (17)

David Ligare, Penelope, 2017