twin peaks revival

03/28/2015

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veiko varese foto

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J. Ala

03/25/2015

“sa haised,” käratas vanaproua linnaliinibussis teda tülitavale joodikule. “See on piparmündilõhn, see on hea lõhn,” vastas leebete  silmadega joodik

Kaur Kenderi tsitaat. Adamson nimetas seda väga ajastuliseks lauseks vm

süümajandus

03/23/2015

“For we each of us deserve everything, every luxury that was ever piled in the tombs of the dead kings, and we each of us deserve nothing, not a mouthful of bread in hunger. Have we not eaten while another starved? Will you punish us for that? Will you reward us for the virtue of starving while others ate? No man earns punishment, no man earns reward. Free your mind of the idea of deserving, the idea of earning, and you will begin to be able to think.”

― Ursula K. Le Guin, The Dispossessed

mitte mage plakat

03/21/2015

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fredric jameson

03/19/2015

My position here is that only Marxism offers a philosophically coherent and ideologically compelling resolution to the dilemma of historicism evoked above. Only Marxism can give us an aequate account of the essential mystery of the cultural past, which, like Tiresias drinking the blood, is momentarily returned to life and warmth and allowed once more to speak, and to deliver its long-forgotten message in surroundings utterly alien to it. This mystery can be reenacted only if the human adventure is one; only thus — and not through the hobbies of antiquarianism or the projections of the modernists — can we glimpse the vitel claims upon us of such long-dead issues as the seasonal alteration of the economy of a primitive tribe, the passionate disputes about the nature of the Trinity, the conflicting models of the polis or the universal Empire, or, apparently closer to us in time, the dusty parliamentary and journalistic polemics of the nineteenth-century nation states. These matters can recover their original urgency for us only if they are retold within the unity of a single great collective story; only if, in however disguised and symbolic a form, they are seen as sharing a single fundamental theme — for Marxism, the collective struggle the wrest a realm of Freedom from a realm of Necessity; only if they are grasped as vital episodes in a single vast unfinished plot: “The history of all hitherto existing society is the history of class struggles: freeman and slave, patrician and plebeian, lord and serf, guildmaster and journeyman — in a word, oppressor and oppressed — stood in constant opposition to one another, carried on an uninterrupted; now hidden, now open fight, a fight that each time ended, either in a revolutionary reconstitution of society at large or in the common ruin of the contending classes.” (Manifesto.) It is in detecting the traces of that uninterrupted narrative, in restoring to the surface of the text the repressed and buried reality of this fundamental history, that the doctrine of a political unconcious finds its function and its necessity.

From this perspective the convenient working distinction between cultural texts that are social and political and those that are not becomes something worse than an error: namely, a symptom and a reinforcement of the reification and privatization of contemporary life. Such a distinction reconfirms that structural, experential, and conceptual gap between the public and the private, between the social and the psychological, or the political and the poetic, between history or society and the “individual,” which — the tendential law of social life under capitalism — maims our existence as individual subjects and paralyses our thinking about time and change just as surely as it alienates us from our speech itself. To imagine that, sheltered from the omnipresence of history and the implacable influence of the social, there already exists a realm of freedom — whether it be that of the microscopic experience of words in a text or the ecstasies and intensities of the various private religions — is only to strengthen the grip of Necessity over all such blind zones in which the individual subject seeks refuge, in pursuit of a purely individual, a merely psychological, project of salvation. The only effective liberation from such constraint begins with the recognition that there is nothing that is not social and historical — indeed, that everything is “in the last analysis” political.

the political unconcious — narrative as a socially symbolical act

ei tea, kas tal on metsaga ka mingi eriline suhe?

Kaks päeva nõukogulikku möla möödunud suvel Paides vihastas
ära – nagu oleks kõik endine jälle tagasi.

RK:

03/05/2015

Keskerakond on väga psühhoanalüütiline erakond.

via ross wolfe

03/02/2015

11048624_10108247218140624_628356389482169345_nGoogle Earth glitch #doom