A search for passion in a desert of feelings

Put it this way: I think that Camus was right to reject political and philosophical appeals; I think he was wrong to make nice with the abyss that remains after such appeals have been filed and cert. denied. Mortality salience is key—“your death and mine,” as Jim Goad puts it. It’s just that I am no longer convinced that the inevitability of death endows a life—or “life itself”—with any special significance. The inarguable fact is that every one of us has been dropkicked into a life we didn’t ask for, that leads to death. And the world ends when you die. Not a metaphor. Zeros don’t multiply. The apple isn’t just rotten; it’s shot through with poison. You say this kind of thing and people respond in predictable ways. I will be enjoined to throw myself off the nearest bridge. I will be advised to man up for the struggle. I will be told that I am a coward or that God is the answer. Don’t think for a second that I haven’t thought it through. There are plenty of shiny distractions to keep my interest for the time being. There are animals to be fed, deadlines to be met, and I want to see how Breaking Bad ends. But deep pessimism is where aesthetics breaks down for me. In particular, it’s what impels me to reject appeals to transcendent “survival” that resound in racialist and environmentalist rhetoric. Pace every zombie movie ever made, I don’t think “survival”—in the literal, generational, tribal, or metaphorical sense—is anything to celebrate. It’s just a Darwinian tic.

4 common micro-aggressions against Asian Americans

(Source: thisisnotjapan, via socio-logic)

Social alienation is not only grounded in our institutions. It is embedded within the very fabric of our social and (what is left of) communal life. It pervades everyday activity and its discourse. Our social traditions, customs, mores, conventions and sensibilities have been steeped so consistently and for so long in the stew of reitication and hierarchical relations that it can often seem that all of society stands against us as an alien entity.

—Disarm Authority! Arm Your Desires! - Columbia Anarchist League (via nihilist-queers)

(Source: lumpen-nihilist, via sexistentialisms)

The current mythology of big data is that with more data comes greater accuracy and truth. This epistemological position is so seductive that many industries, from advertising to automobile manufacturing, are repositioning themselves for massive data gathering. The myth and the tools, as Donna Haraway once observed, mutually constitute each other, and the instruments of data gathering and analysis, too, act as agents that shape the social world. Bruno Latour put it this way: “Change the instruments, and you will change the entire social theory that goes with them.” The turn to big data is a political and cultural turn, and we are just beginning to see its scope.

A woman from the audience asks: ‘Why were there so few women among the Beat writers?’ and [Gregory] Corso, suddenly utterly serious, leans forward and says: “There were women, they were there, I knew them, their families put them in institutions, they were given electric shock. In the ’50s if you were male you could be a rebel, but if you were female your families had you locked up.

Stephen Scobie, on the Naropa Institute’s 1994 tribute to Allen Ginsberg  (via thisisendless)


(via femmeboyant)

I’m just frozen. Absences of women in history don’t “just happen,” they are made.

(via queereyes-queerminds)


(via randomstabbing)

(Source: fuckyeahbeatniks, via feministsociology)