Comments on: Hard Edges http://www.emvergeoning.com/?p=781 America's Most Difficult Art Blog Tue, 07 Sep 2010 20:05:18 -0500 http://wordpress.org/?v=2.8.4 hourly 1 By: : http://www.emvergeoning.com/?p=781&cpage=1#comment-28866 : Sat, 14 Feb 2009 23:43:13 +0000 http://emvergeoning.com/?p=781#comment-28866 :: ::

]]> By: TLC http://www.emvergeoning.com/?p=781&cpage=1#comment-3415 TLC Fri, 12 Oct 2007 23:52:13 +0000 http://emvergeoning.com/?p=781#comment-3415 http://www.youtube.com/watch?v=s9cZc_JSRvY http://www.youtube.com/watch?v=s9cZc_JSRvY

]]> By: hungry http://www.emvergeoning.com/?p=781&cpage=1#comment-3406 hungry Fri, 12 Oct 2007 22:48:23 +0000 http://emvergeoning.com/?p=781#comment-3406 http://www.dailymotion.com/video/x13og0_flamin-groovies-slow-death-1972-mar_music http://www.dailymotion.com/video/x13og0_flamin-groovies-slow-death-1972-mar_music

]]> By: hungry http://www.emvergeoning.com/?p=781&cpage=1#comment-3405 hungry Fri, 12 Oct 2007 22:48:06 +0000 http://emvergeoning.com/?p=781#comment-3405 http://www.dailymotion.com/video/x30e05_flamin-groovies-72_music http://www.dailymotion.com/video/x30e05_flamin-groovies-72_music

]]> By: TLC http://www.emvergeoning.com/?p=781&cpage=1#comment-3370 TLC Thu, 11 Oct 2007 02:23:21 +0000 http://emvergeoning.com/?p=781#comment-3370 Welcome, youth, who come attended by immortal charioteers and mares which bear you on your journey to our dwelling. For it is no evil fate that has set you to travel on this road, far from the beaten paths of men, but right and justice. It is meet that you learn all things - both the unshakable heart of well-rounded truth and the opinions of mortals in which there is not true belief. Parmenides Welcome, youth, who come attended by immortal charioteers and mares which bear you on your journey to our dwelling. For it is no evil fate that has set you to travel on this road, far from the beaten paths of men, but right and justice. It is meet that you learn all things – both the unshakable heart of well-rounded truth and the opinions of mortals in which there is not true belief.

Parmenides

]]> By: TLC http://www.emvergeoning.com/?p=781&cpage=1#comment-3369 TLC Thu, 11 Oct 2007 01:56:00 +0000 http://emvergeoning.com/?p=781#comment-3369 “he recreates a barrier that exists in physical form, as a series of concrete partitions separating Israelis and Palestinians, and as a separatist symbol, both triumphant and oppressive. Mr. Alÿs takes no political position on this; he merely points it out.” Holland Cotter “he recreates a barrier that exists in physical form, as a series of concrete partitions separating Israelis and Palestinians, and as a separatist symbol, both triumphant and oppressive. Mr. Alÿs takes no political position on this; he merely points it out.”

Holland Cotter

]]> By: TLC http://www.emvergeoning.com/?p=781&cpage=1#comment-3368 TLC Thu, 11 Oct 2007 01:43:03 +0000 http://emvergeoning.com/?p=781#comment-3368 I am more interested in the attempt of articulation than the actual enunciation. "Art as Ready made" sounds fine, but it's just not the way it happened to me. Francis Alÿs I am more interested in the attempt of articulation than the actual enunciation. “Art as Ready made” sounds fine, but it’s just not the way it happened to me.

Francis Alÿs

]]> By: TLC http://www.emvergeoning.com/?p=781&cpage=1#comment-3367 TLC Thu, 11 Oct 2007 01:40:40 +0000 http://emvergeoning.com/?p=781#comment-3367 “a problem disappears when we take into account (when we ‘stage') its context of enunciation” (Žižek, 1991a: 145). “a problem disappears when we take into account (when we ‘stage’) its context of enunciation” (Žižek, 1991a: 145).

]]> By: hungry http://www.emvergeoning.com/?p=781&cpage=1#comment-3365 hungry Thu, 11 Oct 2007 00:38:23 +0000 http://emvergeoning.com/?p=781#comment-3365 This paper begins by reviewing previous research concerning the external validity of mixed-motive games as models of international conflict, interpersonal behavior, and behavior in large-scale social dilemmas. Two further experiments are then described, both of which cast further doubt upon the usefulness of such games as models of any real-world reference system. The author cites the large number of publications existing in this area, and compares it to the small number of validation attempts, suggesting that such studies are worth carrying out only if a correspondence can be established between behavior in the game nad behavior in an external reference system. Because of the difficulty of establishing such a correspondence, the author suggests redirecting validation attempts away from individual analysis, to focus more on situational variables in games and real-world dilemmas. This paper begins by reviewing previous research concerning the external validity of mixed-motive games as models of international conflict, interpersonal behavior, and behavior in large-scale social dilemmas. Two further experiments are then described, both of which cast further doubt upon the usefulness of such games as models of any real-world reference system. The author cites the large number of publications existing in this area, and compares it to the small number of validation attempts, suggesting that such studies are worth carrying out only if a correspondence can be established between behavior in the game nad behavior in an external reference system. Because of the difficulty of establishing such a correspondence, the author suggests redirecting validation attempts away from individual analysis, to focus more on situational variables in games and real-world dilemmas.

]]> By: TLC http://www.emvergeoning.com/?p=781&cpage=1#comment-3364 TLC Wed, 10 Oct 2007 20:21:21 +0000 http://emvergeoning.com/?p=781#comment-3364 In his unpublished Seminar Angoisse (1962/63, lesson of December 5 1962), Lacan emphasizes the way the hysteric's anxiety relates to the fundamental lack in the Other which makes the Other inconsistent/barred: a hysteric perceives the lack in the Other, its impotence, inconsistency, fake, but he is not ready to sacrifice the part of himself that would complete the Other, fill in its lack - this refusal to sacrifice sustains the hysteric's eternal complaint that the Other will somehow manipulate and exploit him, use him, deprive him of his most precious possession... More precisely, this does not mean that the hysteric disavows his castration: the hysteric (neurotic) does not hold back from his castration (he is not a psychotic or a pervert, i.e. he fully accepts his castration); he merely does not want to "functionalize" it, to put it in the service of the Other, i.e. what he holds back from is "making his castration into what the Other is lacking, that is to say, into something positive that is the guarantee of this function of the Other." (In contrast to the hysteric, the pervert readily assumes this role of sacrificing himself, i.e. of serving as the object-instrument that fills in the Other's lack - as Lacan puts it, the pervert "offers himself loyally to the Other's jouissance".) The falsity of sacrifice resides in its underlying presupposition, which is that I effectively possess, hold in me, the precious ingredient coveted by the Other and promising to fill in its lack. On a closer view, of course, the hysteric's refusal appears in all its ambiguity: I refuse to sacrifice the agalma in me BECAUSE THERE IS NOTHING TO SACRIFICE, because I am unable to fill in your lack. Slavoj Zizek: Death's Merciless Love In his unpublished Seminar Angoisse (1962/63, lesson of December 5 1962), Lacan emphasizes the way the hysteric’s anxiety relates to the fundamental lack in the Other which makes the Other inconsistent/barred: a hysteric perceives the lack in the Other, its impotence, inconsistency, fake, but he is not ready to sacrifice the part of himself that would complete the Other, fill in its lack – this refusal to sacrifice sustains the hysteric’s eternal complaint that the Other will somehow manipulate and exploit him, use him, deprive him of his most precious possession… More precisely, this does not mean that the hysteric disavows his castration: the hysteric (neurotic) does not hold back from his castration (he is not a psychotic or a pervert, i.e. he fully accepts his castration); he merely does not want to “functionalize” it, to put it in the service of the Other, i.e. what he holds back from is “making his castration into what the Other is lacking, that is to say, into something positive that is the guarantee of this function of the Other.” (In contrast to the hysteric, the pervert readily assumes this role of sacrificing himself, i.e. of serving as the object-instrument that fills in the Other’s lack – as Lacan puts it, the pervert “offers himself loyally to the Other’s jouissance”.) The falsity of sacrifice resides in its underlying presupposition, which is that I effectively possess, hold in me, the precious ingredient coveted by the Other and promising to fill in its lack. On a closer view, of course, the hysteric’s refusal appears in all its ambiguity: I refuse to sacrifice the agalma in me BECAUSE THERE IS NOTHING TO SACRIFICE, because I am unable to fill in your lack.

Slavoj Zizek: Death’s Merciless Love

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