The moral prohibition against masturbation is not intended to deprive the subject of pleasure, but rather to support a wider happiness, as those who have sex with others perform a double service to their ‘fellowman’ : less masturbation means more sex over all, come what may.
The market values implicit to the coincidence of Bulls & Bears within a single American city demonstrates, too, the victory which all talk of ‘competition’ ultimately imagines for itself : an incommensurability of style is the rule of capitalism, such that it would be a truly meaningless task to attempt any sort of head-to-head comparison. Here as elsewhere, the politicle aspect of economy is hypocriticle, against all odds to the contrary.
On the Use of Titles to Convey Ideology. – Specificly, the Latin titling of Greek texts on Perseus.Tufts.edu ought to be an evidenciary footnote on the relation between nationle bankruptcy of modern Greece & the moral prejudice against the Greeks maintained via the persistence of Old World strategies of petty dominion. On the website of the Perseus Project, links to the Greek texts of Hippocrates are in Latin or English, even though the Greek text has a title already. The notion that Greek text is unreadable is pervasive to the databasiary in which the Greek is presented as code. The folks at Perseus.Tufts do not even offer the Greek text itself, but the code whereby the browser & OS of the user can display it.
I think my favorite thing about Perseus.Tufts.edu is how inconsistent it is ; like, whenever I need to excuse myself for being unable to translate something, I just blush a little & say, ‘Thanks, Perseus, you’re the fucking best!” You know, right?
On the Roots of Embodiment. – To condense is to functionally compact a thing to form a structure analogous to the dens. Now the object can be turned as an extension of the head via the mind’s intelligence of what it has done via ordinary, logicle discourse.
Karma begins with the alignment of the believer with the world around them, in a manner strictly analogous to what we call ‘experience’, ‘social adjustment’, & ‘adaptation’. Retribution against those who defy the norms acquired through the experience of karmic social alignment is a zeitgeist, a spirit of timeliness in the face of the Untimely, whom we who are less superstitious assume is due solely to inexperience. In this manner, we bring up in the world of experience men & women capable of living well without falling subject to social norms. A societal tradition is what we are best suited to administer ourselves, in the spiritual & religious experience of life whereby the physicle networks are brought together in the formation of each community.
“When we share everybody wins.” Or, in other words, when we win, there is only ever one loser. Can you guess who it is? Why, is it not the singular you, being the winner who loses either the right to succeed or, by succeeding, is left behind? The essential questionmark behind the reasoning presupposed in such democratic & quasi-universal tyrannializations of those fleeting, dying thoughts for which no (other) representation could be found within the limits set by the chronic time depletion syndrome of Procrustean authors, publishers, & web editors, stands high above the northern second person pronoun, ‘you’, knowing fully well that the careless baggage of antisouthern sentiment implicit to every ‘you are’ will eventually reproduce the conditions of rebellion in some singular ‘you’, who will be so tortured by these schizomatic pretensions that, some how or an other, this ‘she’ or that ‘he’ will manage to pull the whole thing off. But then what? Or, to tug at the heart strings of those still listening, what will happen when the wound of partial northern victory has been fully closed? What will happen when this notion of ‘winning’ that has hitherto remained bound up with the northern notion of democracy has closed its doors to politicle participation forever? What will happen when the grammaticle victory of the American southerner is finally declared? Will there be any thing further to be said at all, when the true pro genera of southern values find themselves on top once more? Whom shall we or they, you or I, ever thank for the depluralization of northern sentiment? Having surveyed all that has been lost amidst the hollow tune of ‘national literatures’, we conclude that there is no Das Schloß in America, though we have, & in fact do read, many books. Literacy means nothing without literature, yet upon the literate so much more than ever remains to be expended, prompting widespread* rumors that the author has died, heralded by the absence of a sufficient rebuttle to the pestilential notion that God is dead. The militancy of ‘continentle’ men of letters is a well-documented phenomenon**, yet the motives of British authors such as Charles Darwin, of German authors such as Friedrich Nietzsche & Martin Heidegger, & the painfully blind American scholars & professors of academia, have not been handled with a mode of nationally sovereign defense commensurate to the economic implicity of Nietzsche’s Zarathustrian gaya scienza. The effects of Hegelian statelessness upon the German nation & upon the world have been sufficiently documented in our historicle experience as a peoples & a world to reconsider the beneficence of a scholarly literature that defends the past against the present & the future. Gratefully we accept the need for brakes on the vehicles of modern states, but only with great reluctance & amidst so much sorrow do we pause within our memory of a history fraught with failures to decelerate in the face of accident & disaster. The American Dust Bowl was caused by economic & financial modes of acceleration, to which the braking response of government was insufficiently forceful, & to which a politicle component was added. ‘Politicle economy’ generates mass movements through a double acceleration of ontologicly separate & fully distinguishable terms, the coarticulation of which implicates a set of structures capable of supporting a union of time over space, of a line over a volume. The ellision of the body which is so characteristic of continentle logic & philosophy since Hobbes is maintained by a geometricle reduction to forms commensurable to tacticle bureaucracy, employing a spatial code & control (SC&C) strategem as a cover for the use of daemonicle force, composed of the ontologicle sequence, line-point‹plane›.
“Things can’t make us do anything” – Yes, but look what all they keep us from, and who all, and from doing. I would almost rather be compelled by a fetish than listen to the monotonous reminiscings of a fallen commander, in any case, wouldn’t you, Heir Nietzsche?
And God rolled over in his grave, and turned to his gnave attending and said, “Life? You call that life?” and died once more.
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