[...]e please look at) some ='strcls'>*other='strcls'>* “="trms">interior of the ="trms">system”
(="trms">system never has only one ="trms">interior ='lgc'>[='lgc'>=/= conspiracy='lgc'>: ="trms">system's singular ="trms">interiority='lgc'>])
="lsts lst1">•="trms">literature's (ir)="trms">responsibility to philosophy
="lsts lst1">•art's (ir)="trms">responsibility to journalism
Xanthus the philosopher decides to buy a slave, goes with his students to the slave ="trms">market, and encounters the disfigured Phrygian Aesop (recently granted the power of speech after assisting a priestess of Isis and hence become too difficult for his previous master to handle). Their first exchange is exemplary, as the philosopher ="trms">interrogates the slave in order to determine whether “he knows anything,” receives equivocal replies, and finishes by asking, “Do you want me to buy you='qstn'>?”
(Life of Aesop)
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thinking ="trms">fable as ="trms">language ='lgc'>: ‘="trms">Fabula’ (="trms">narration or account), derived as it is from the Latin root ‘fari’ (to speak) and linked to the ="trms">Greek ‘phanai’ (to speak or to say), finally implies nothing other than ="trms">language as such
Mythos and logos, the one is not more true (or more false, deceptive, ="trms">fictive, etc.) than the other
(to open to the) alterity of an ungoverned ="trms">figuration
hero='lgc'>: the adventure of an identification that can only occur in the comparison that a ="trms">fable ="trms">demands
Horace's dictum='lgc'>: “with a change of names, the ="trms">fable is told about you” (a trans-subjective movement, a tropological ="trms">system ='lgc'>=/= ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphor or metonymy, )
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(for ="ppl">Nietzsche) ="trms">responsibility='lgc'>: the ability to make and keep one's promises='lgc'> = being (able to be) held accountable (not simply by another but) al="trms"nttrm="already,spread">ready in advance by and for oneself ='lgc'>: to answer to oneself in the place of the other
="lsts lst1">•="ppl">Nietzsche's ="trms">fable of morality='lgc'>: lamb ='and'>& ="trms">bird of prey (“eagle is evil ='lgc'>='lgc'>==> lambs are good”)='lgc'>='lgc'>--> ='lgc'>[the ="trms">fable enacts the victory:='lgc'>] the lambs triumph in gaining the ability (and then the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right) to hold the ="trms">birds of prey ="trms">responsible for doing what they do, for being what they are ='lgc'>--claim='lgc'>='lgc'>--> the strong man is fee to be weak, the ="trms">bird of prey free to be a lamb ='lgc'>==gain='lgc'>='lgc'>==> the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to make the ="trms">bird of prey accountable for being a ="trms">bird of prey
="lsts lst2">◦morality='lgc'>: a ="trms">fabulous ="trms">narrative about ="trms">language and how it gets turned (with ="trms">animals playing its roles) into an ethical and ="trms">epistemological ="trms">system ='lgc'>='lgc'>--> the medium of the exploitation (='strcls'>*putting to use or the abuse of a ="trms">linguistic possibility='strcls'>*)
="lsts lst2">◦the ="trms">interpretation or institution of the ="trms">birds as subjeets (choosing, willing
="trms">agents) depends on a ="trms">fiction, a ="trms">fable='lgc'>: the doer is merely a ="trms">fiction added to the deed
='lgc'>==="ppl">Nietzsche='lgc'>='lgc'>==>
="lsts lst1">•='strcls'>*="trms">responsibility='lgc'>: an exploitation of a ="trms">verbal possibility='strcls'>*
="lsts lst1">•='strcls'>*="trms">fable='lgc'>: turning the merely grammatical subject into the ="trms">fiction of the acting='strcls'>* ='lgc'><='lgc'>== ="trms">zoo="trms">morphism (='lgc'>=/= ="trms">anthropo="trms">morphism)
="trms">fable of the eagle and the raven
the ="trms">story of the raven that, having once watched with envy as an eagle snatched a lamb from the flock and carried it off, later attempts a similar feat. But a raven is not an eagle, and his claws get stuck in the fleece of a wether (not a lamb)='lgc'>: his prey becomes his ="trms">trap. He is captured by the shepherd, his wings are broken and taken from him, and he is given to the shepherd's ="trms">children as a plaything
="lsts lst1">•identity check
="lsts lst1">•the ="trms">bird begins the ="trms">fable without (knowing) its name
="lsts lst1">•establishment of the raven as an (ir)="trms">responsible ="trms">agent, one that can be called to ="trms">respond for itself ='lgc'><='lgc'>-- an “I” has a name and a choice about its action, because it could have done otherwise
="lsts lst1">•raven's errancy consists precisely in wandering away from its name ='lgc'><='lgc'>-- in the ="trms">past ='lgc'>=/= now (now I know well that i am a rauen) we can act ="trms">responsibly
="lsts lst1">•act in ="trms">accord with the fate prescribed for you by your name ='lgc'>='lgc'>--> restore the proper name ='lgc'>='lgc'>==> establishment of the ="trms">responsible ="trms">agent
="lsts lst1">•critical ="trms">system of “error ='lgc'>='lgc'>--> correction ='lgc'>='lgc'>--> I='lgc'> = name” ='lgc'>==fix='lgc'>='lgc'>==> the link between the order of cognition (whether false ="trms">supposition or true knowl="trms"nttrm="knowledge,Knowledge">edge) ='and'>& that of action (take a lamb / as
the eagle did)
="lsts lst1">•don't compare yourself with what you are not ='lgc'>='lgc'>--> ="trms"nttrm="already,spread">reader is you are asked to compare yourself with the raven (follow its example)
='lgc'>}='lgc'>='lgc'>--> ="trms">fable of ="trms">responsibility='lgc'> = a ="trms">story about ="trms">language and its d="trms"nttrm="danger,stranger">anger (raven may be like an eagle, but it is not an eagle) ='lgc'>='lgc'>--> “know your name ='lgc'>+ do what it say” ='lgc'>='lgc'>--> ='strcls'>*="trms">responsibility='lgc'>: the ="trms">response to the name by which one is called='strcls'>* ='lgc'>='lgc'>--> ='thdf'>the idea that ='strcls'>*="trms">supposing ='and'>& knowing='strcls'>* belong to one and the same homogeneous ="trms">system='strcls'>*
(the art of) ="trms">supposition='lgc'>: disguise, false knowl="trms"nttrm="knowledge,Knowledge">edge (guess, surmise, premise)
='lgc'>--or='lgc'>='lgc'>--> ungovernable and unrecoverable force of ='strcls'>*="trms">positing='strcls'>* (="trms">position or im="trms">position)
(generation of the pure name in ="trms">fable of the eagle and the raven='lgc'>:)
non-="trms">symmetrical movement from nameless ="trms">bird ='lgc'>--to='lgc'>='lgc'>--> ="trms">birdless name (a wingless not-eagle)
why ="trms">fables are important='qstn'>? ='lgc'><='lgc'>-- others and their traces are always working within us al="trms"nttrm="already,spread">ready, in a space and time that cannot be reduced to that of consciousness (or self-="trms">presence)
="lsts lst1">•profound ="trms">linguistic or ="trms">rhetorical complexity of the call and ="trms">response
the raven resounds (it does not just start talking) ='lgc'><='lgc'>-- it starts with the others='lgc'>: eagle, wether, shepherd
Lacoue Labarthe ='lgc'>='lgc'>--> identification (the self-becoming of the Self) has always been thought as a ="trms">matter of examples (='lgc'>+ their appropriation) ='lgc'>--raven='lgc'>='lgc'>--> (paradoxical imperative) “imitate me in order to be what you are”
wolf in sheep's clothing (Aesop's “A Case of Mistaken Identity”)
a wolf thought that by disguising himself he could get plenty to eat. Putting on a sheep skin to trick the shepherd, he joined the flock at grass without being discovered. At nightfall the shepherd shut him with the sheep in the ="trms">fold and made fast all round by blocking the entrance. Then, feeling hungry, he picked up his knife and s="trms">laughtered an ="trms">animal for his supper. It happened to be the wolf.
='lgc'>='lgc'>--> a character that does not belong to one can involve one in ="trms">serious trouble
='lgc'>[='strcls'>*='lgc'>]="trms">fable='lgc'>: (name of the) ='strcls'>*="trms">literary thing='strcls'>* that aime to ='strcls'>*teach ="trms">responsibility='strcls'>* ='lgc'>--="ppl">Keenan='lgc'>='lgc'>--> self-understanding of the free subject (='lgc'><='lgc'>--="trms">fable='lgc'>--we are exposed to something in ="trms">language that troubles the possibility of that understanding)
='lgc'>[in my ="trms">lecture performances with='lgc'>] ="trms">fable ='lgc'>[I aim to='lgc'>] offer an allegory-of un="trms"nttrm="already,spread">reading, of ="trms"nttrm="already,spread">reading without limits and without guarantees ='lgc'>='lgc'>--> freedom
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governmental concepts='lgc'>:
="lsts lst1">•subject
="lsts lst1">•="trms">agency
="lsts lst1">•will
="lsts lst1">•choice
="lsts lst1">•freedom
="lsts lst1">•="trms"nttrm="righ,rigo,riga,rigi,trig,rign">rights
='lgc'>}='lgc'>--deconstruction='lgc'>='lgc'>--> limitation of ethico-political ="trms">responsibilities
for ="ppl">Keenan='lgc'>: ='strcls'>**="trms">question of ="trms">responsibility='lgc'> = ="trms">question of freedom='strcls'>**
the free ="trms">community of rational beings cannot simply be (regulatively) invoked
calculable ='and'>& programmable law
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="trms">responsibility='lgc'>: (names the predicament in which) ='strcls'>*coincide the necessity/inevitability of action ='and'>& the fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of law='strcls'>*
="lsts lst1">•politics (and ethics) ='lgc'>--name='lgc'>='lgc'>--> the urgency and necessity of a ="trms">response
="lsts lst1">•="trms">responsibility (and freedom) ='lgc'>--name='lgc'>='lgc'>--> the impossibility of ="trms">response with guarantee
ethical ='lgc'>=/= actual
| |
impossibility ='lgc'>=/= totality of what is
='strcls'>***impossible ='lgc'>=/= not-possible='strcls'>***
='lgc'>--="ppl">Derrida='lgc'>='lgc'>--> the impossible occurs at every moment (that belong to the effort of ="trms"nttrm="already,spread">reading)
“have we not acquired the ="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right to say everything='qstn'>?” (Sade)
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who ="trms"nttrm="already,spread">reads, and how, a text addressed to no one='qstn'>?
what status does it have='qstn'>?
='lgc'>[Lode Lauwaert='lgc'>]
for ="ppl">Blanchot Sade (libertine aristocrat nove="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list) was the ="trms">writer par excellence
we should think about Sade in explicitly revolutionary terms ='lgc'>[Sade's work ='lgc'>~= ="frds scrmbld"nttrm="Robin,Robot,Robert,Robocop">Robespierre's Reign of Terror='lgc'>]
="lsts lst1">•Sade's ideal of ="trms">society is a reactive reality (it takes form ="trms">specifically in reaction to something external) ='lgc'>='lgc'>--> undertaken endlessly efforts against modes of ="trms">social organization that are based on an stable ="trms">internal point of reference
in Sade='lgc'>:
="lstsrd">1. selfishness has an ="trms">ontological (not a moral) meaning ='lgc'>: ‘the essence of man='lgc'> = negation of the value of the other's existence’ (='lgc'>+ a destruction of the ="trms">positive meaning other people have in normal life) ='lgc'>=/= being-for-the-other
="lstsrd">2. characters with theocentric universe (who deliver extended theological discussions)
="lstsrd">3. blasphemous passages (negation of God's existence) ='lgc'>='lgc'>--> Sade’s ="trms">specific philosophy of ="trms">nature (reference to ="trms">nature is enough for a proper understanding of reality)
="lstsrd">4. ='strcls'>*every type of destruction always ultimately serves ="trms">nature='strcls'>* ='lgc'>='lgc'>--> ="trms">nature (by virtue of her desire for optimum production) is forced to destroy her products continuously ='lgc'>[='lgc'>--then='lgc'>='lgc'>--> how to annihilates ="trms">nature='qstn'>?='lgc'>] ='lgc'>--([...]