Luther Blissett: Pataphorical Hypermade Gestural Deconstruction of the Parergon [SMASH IT & SEE!] [cf. The Truth In Painting]
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A virtual, unheimlich of the nothingness merchants and pata-noist hyper-fiction- theorists, non-hierarchical wildcat self-managed ‘open context’ situation/game, as in a game of poker, where being operational has replaced being useful, with the sociality of the interface, of permanent inter-activity and dynamism, the endless actualization of all potentialities, along with the incessant communication of useless information and of multiplied networks through post-/transmedia happenings and radical indifference reproduce a kind of continual short-circuit through the excremental increase of information by deconstructing through the ‘pataphysics of museumification and the display of (leisure) (space-)time, with experiments in the stimuli-response patamechanisms of its fundamental (in)determination which is the constraint that it be different from working time, where leisure thrives on this exhibition and over-exhibition of itself as such, this continual ostentation, this marking, this display. With the ‘open’ multiple pseudonym strategy, through confusion and misidentification, the multiplicity played out by (Post-)Neoists and Pata-Noists alike remains a way of fragmenting capital’s construction and reification of the individual, by sharing a non-hierarchical and openly deconstructed irreferentiality, where the freelancer open “hyperstars” don’t really run anything, the context rather runs/operates its own disappearance, the “operators” keep on doing nothings, going on without any particular operator, and by not supporting its own (non-)space it goes out-of-business into “empty spaces”, simulating (con)texts to put in these (non-)spaces disappearing and emptying these (non-)spaces. All of this to further play out the hyperreality of “free time” whereas instead of merely the consumer’s own free time being sold to them by buying (free) time saving conveniences, the notion of time-as-object, (measured time homogeneous with the exchange-value system), ‘free time’ as the freedom to waste one’s time, to ‘kill’ it, to expend it as pure loss (this is why it is insufficient to say that leisure is ‘alienated’ because it is merely the time necessary to reproduce labor power. The alienation of leisure is more profound: it does not relate to the direct subordination to working time, but is linked to the very impossibility of wasting one’s time) through this ‘emptying’/ detournement/ jamming/ ’suspension’ there remains a virtualization/transversalization visa the various language games/phrase regimes of dissemination/(con)text-uality . By recycling the “true” use-value of time, the use-value which leisure desperately tries to restore, that of being wasted, by “selling”/impossibly exchanging these remainders away as nothings/(con)texts/games we’re able to get rid of power by assisting its game of disappearances by shadowing it as its double. This is a “postmodern” “form” of “liberty” in an indeterminate universe.
Rather than buying the immense tautology of the universal enterprise of production and over-production, to a pathetic yet endless finality, that has today multiplied at the individual level without changing its postulates, it is defiance of power by power (like the resistance of the “masses”), and this challenge can play on reversible contents (socialization or de-socialization); the contents at base have no importance— what is essentially at stake is this endless resuscitated tension and antagonism. The intensity is in this insoluble duel. Since all pragmatism is paradoxical, its society’s deregulation with respect to its own values (its immorality and vices) that has this duplicity of functioning that transforms the social process into a game. That’s the stratagem, that’s the strategy-without-one in which we find ourselves, in which power is taken up, Instead of hoping to elude power by programming and over-programming, with merely reproductive ‘factored labor’, real political power, is absorbed by power as spectacle, which is the only thing that the active, statistical masses can distribute today; they want spectacle, signs: they do not want to change society! Power without the program, whereas the watchword was: the program against power! They want a good spectacle, not a good program, where contact, connectivity, and the promiscuity of information are replacing the prestige of transcendence. Deconstructing and transversing the subject/object distinction, the liquidation not only of the proletariat and of its dictatorship, but that of politics itself and of all strategy; the liquidation not only of the class struggle, but of the social itself and of the Factory in its social definition. Instead, it incarnates nothing more than the social in its vaguest definition, the floating social that is ours today; no longer metallurgical and bureaucratic in the image of the factory, but fluid and opportunistic, flexible, running on manipulation and recycling rather than on hierarchy and state control, on deterrence rather than on intoxication and discipline. The model, like all models, is made to be realized in a total resemblance to itself; it is made in order to be hyper-realized. Playing on the transpolitical process of the vanishing of time and history—into change as a generalized process of deterrence from political and social risks, as the process of the disappearance of the real and of the ecstatic transpiring of all models. What resists the social is the fact that each of us carries within the phantasm of a secret society, of which the least little privilege becomes the initiatory sign. Privilege, literally, is to have one’s own law, one’s own rule, and one’s sovereignty. It’s almost the same the, etymologically, as autonomy, except that the latter has surreptitiously acquired the sense of voluntarily lining up under the law. The people are not fooled. They have no profound desire for autonomy, but for privilege. Gaming along with this fatal strategy of the (silent) masses/majority palming off and dumping those values (representation, power, and responsibility) on their “representatives”, it so happens that power has been gotten rid of.
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/// [TRANSFANCTORY 0: AFTERIMAGES...]
A virtual, unheimlich of the nothingness merchants and pata-noist hyper-fiction- theorists, non-hierarchical wildcat self-managed ‘open context’ situation/game, as in a game of poker, where being operational has replaced being useful, with the sociality of the interface, of permanent inter-activity and dynamism, the endless actualization of all potentialities, along with the incessant communication of useless information and of multiplied networks through post-/transmedia happenings and radical indifference reproduce a kind of continual short-circuit through the excremental increase of information by deconstructing through the ‘pataphysics of museumification and the display of (leisure) (space-)time, with experiments in the stimuli-response patamechanisms of its fundamental (in)determination which is the constraint that it be different from working time, where leisure thrives on this exhibition and over-exhibition of itself as such, this continual ostentation, this marking, this display. With the ‘open’ multiple pseudonym strategy, through confusion and misidentification, the multiplicity played out by (Post-)Neoists and Pata-Noists alike remains a way of fragmenting capital’s construction and reification of the individual, by sharing a non-hierarchical and openly deconstructed irreferentiality, where the freelancer open “hyperstars” don’t really run anything, the context rather runs/operates its own disappearance, the “operators” keep on doing nothings, going on without any particular operator, and by not supporting its own (non-)space it goes out-of-business into “empty spaces”, simulating (con)texts to put in these (non-)spaces disappearing and emptying these (non-)spaces. All of this to further play out the hyperreality of “free time” whereas instead of merely the consumer’s own free time being sold to them by buying (free) time saving conveniences, the notion of time-as-object, (measured time homogeneous with the exchange-value system), ‘free time’ as the freedom to waste one’s time, to ‘kill’ it, to expend it as pure loss (this is why it is insufficient to say that leisure is ‘alienated’ because it is merely the time necessary to reproduce labor power. The alienation of leisure is more profound: it does not relate to the direct subordination to working time, but is linked to the very impossibility of wasting one’s time) through this ‘emptying’/ detournement/ jamming/ ’suspension’ there remains a virtualization/transversalization visa the various language games/phrase regimes of dissemination/(con)text-uality . By recycling the “true” use-value of time, the use-value which leisure desperately tries to restore, that of being wasted, by “selling”/impossibly exchanging these remainders away as nothings/(con)texts/games we’re able to get rid of power by assisting its game of disappearances by shadowing it as its double. This is a “postmodern” “form” of “liberty” in an indeterminate universe.
Rather than buying the immense tautology of the universal enterprise of production and over-production, to a pathetic yet endless finality, that has today multiplied at the individual level without changing its postulates, it is defiance of power by power (like the resistance of the “masses”), and this challenge can play on reversible contents (socialization or de-socialization); the contents at base have no importance— what is essentially at stake is this endless resuscitated tension and antagonism. The intensity is in this insoluble duel. Since all pragmatism is paradoxical, its society’s deregulation with respect to its own values (its immorality and vices) that has this duplicity of functioning that transforms the social process into a game. That’s the stratagem, that’s the strategy-without-one in which we find ourselves, in which power is taken up, Instead of hoping to elude power by programming and over-programming, with merely reproductive ‘factored labor’, real political power, is absorbed by power as spectacle, which is the only thing that the active, statistical masses can distribute today; they want spectacle, signs: they do not want to change society! Power without the program, whereas the watchword was: the program against power! They want a good spectacle, not a good program, where contact, connectivity, and the promiscuity of information are replacing the prestige of transcendence. Deconstructing and transversing the subject/object distinction, the liquidation not only of the proletariat and of its dictatorship, but that of politics itself and of all strategy; the liquidation not only of the class struggle, but of the social itself and of the Factory in its social definition. Instead, it incarnates nothing more than the social in its vaguest definition, the floating social that is ours today; no longer metallurgical and bureaucratic in the image of the factory, but fluid and opportunistic, flexible, running on manipulation and recycling rather than on hierarchy and state control, on deterrence rather than on intoxication and discipline. The model, like all models, is made to be realized in a total resemblance to itself; it is made in order to be hyper-realized. Playing on the transpolitical process of the vanishing of time and history—into change as a generalized process of deterrence from political and social risks, as the process of the disappearance of the real and of the ecstatic transpiring of all models. What resists the social is the fact that each of us carries within the phantasm of a secret society, of which the least little privilege becomes the initiatory sign. Privilege, literally, is to have one’s own law, one’s own rule, and one’s sovereignty. It’s almost the same the, etymologically, as autonomy, except that the latter has surreptitiously acquired the sense of voluntarily lining up under the law. The people are not fooled. They have no profound desire for autonomy, but for privilege. Gaming along with this fatal strategy of the (silent) masses/majority palming off and dumping those values (representation, power, and responsibility) on their “representatives”, it so happens that power has been gotten rid of.
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/// [TRANSFANCTORY 0: AFTERIMAGES...]
A virtual, unheimlich of the nothingness merchants and pata-noist hyper-fiction- theorists, non-hierarchical wildcat self-managed ‘open context’ situation/game, as in a game of poker, where being operational has replaced being useful, with the sociality of the interface, of permanent inter-activity and dynamism, the endless actualization of all potentialities, along with the incessant communication of useless information and of multiplied networks through post-/transmedia happenings and radical indifference reproduce a kind of continual short-circuit through the excremental increase of information by deconstructing through the ‘pataphysics of museumification and the display of (leisure) (space-)time, with experiments in the stimuli-response patamechanisms of its fundamental (in)determination which is the constraint that it be different from working time, where leisure thrives on this exhibition and over-exhibition of itself as such, this continual ostentation, this marking, this display. With the ‘open’ multiple pseudonym strategy, through confusion and misidentification, the multiplicity played out by (Post-)Neoists and Pata-Noists alike remains a way of fragmenting capital’s construction and reification of the individual, by sharing a non-hierarchical and openly deconstructed irreferentiality, where the freelancer open “hyperstars” don’t really run anything, the context rather runs/operates its own disappearance, the “operators” keep on doing nothings, going on without any particular operator, and by not supporting its own (non-)space it goes out-of-business into “empty spaces”, simulating (con)texts to put in these (non-)spaces disappearing and emptying these (non-)spaces. All of this to further play out the hyperreality of “free time” whereas instead of merely the consumer’s own free time being sold to them by buying (free) time saving conveniences, the notion of time-as-object, (measured time homogeneous with the exchange-value system), ‘free time’ as the freedom to waste one’s time, to ‘kill’ it, to expend it as pure loss (this is why it is insufficient to say that leisure is ‘alienated’ because it is merely the time necessary to reproduce labor power. The alienation of leisure is more profound: it does not relate to the direct subordination to working time, but is linked to the very impossibility of wasting one’s time) through this ‘emptying’/ detournement/ jamming/ ’suspension’ there remains a virtualization/transversalization visa the various language games/phrase regimes of dissemination/(con)text-uality . By recycling the “true” use-value of time, the use-value which leisure desperately tries to restore, that of being wasted, by “selling”/impossibly exchanging these remainders away as nothings/(con)texts/games we’re able to get rid of power by assisting its game of disappearances by shadowing it as its double. This is a “postmodern” “form” of “liberty” in an indeterminate universe.
Rather than buying the immense tautology of the universal enterprise of production and over-production, to a pathetic yet endless finality, that has today multiplied at the individual level without changing its postulates, it is defiance of power by power (like the resistance of the “masses”), and this challenge can play on reversible contents (socialization or de-socialization); the contents at base have no importance— what is essentially at stake is this endless resuscitated tension and antagonism. The intensity is in this insoluble duel. Since all pragmatism is paradoxical, its society’s deregulation with respect to its own values (its immorality and vices) that has this duplicity of functioning that transforms the social process into a game. That’s the stratagem, that’s the strategy-without-one in which we find ourselves, in which power is taken up, Instead of hoping to elude power by programming and over-programming, with merely reproductive ‘factored labor’, real political power, is absorbed by power as spectacle, which is the only thing that the active, statistical masses can distribute today; they want spectacle, signs: they do not want to change society! Power without the program, whereas the watchword was: the program against power! They want a good spectacle, not a good program, where contact, connectivity, and the promiscuity of information are replacing the prestige of transcendence. Deconstructing and transversing the subject/object distinction, the liquidation not only of the proletariat and of its dictatorship, but that of politics itself and of all strategy; the liquidation not only of the class struggle, but of the social itself and of the Factory in its social definition. Instead, it incarnates nothing more than the social in its vaguest definition, the floating social that is ours today; no longer metallurgical and bureaucratic in the image of the factory, but fluid and opportunistic, flexible, running on manipulation and recycling rather than on hierarchy and state control, on deterrence rather than on intoxication and discipline. The model, like all models, is made to be realized in a total resemblance to itself; it is made in order to be hyper-realized. Playing on the transpolitical process of the vanishing of time and history—into change as a generalized process of deterrence from political and social risks, as the process of the disappearance of the real and of the ecstatic transpiring of all models. What resists the social is the fact that each of us carries within the phantasm of a secret society, of which the least little privilege becomes the initiatory sign. Privilege, literally, is to have one’s own law, one’s own rule, and one’s sovereignty. It’s almost the same the, etymologically, as autonomy, except that the latter has surreptitiously acquired the sense of voluntarily lining up under the law. The people are not fooled. They have no profound desire for autonomy, but for privilege. Gaming along with this fatal strategy of the (silent) masses/majority palming off and dumping those values (representation, power, and responsibility) on their “representatives”, it so happens that power has been gotten rid of.