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02-26-20 4:38am

She says that everything is either justified or unjustified. It has to be, she says, like it’s obvious, like it’s necessary.

But some things are just things. They mean nothing. To say something is justified is to say that it was right or is at least acceptable. To say something is unjustified is to say that it is wrong and therefore unacceptable. But some things are just there.

My decision to stay up or go to sleep is not justified or unjustified because I have no reason to wake up in the morning. My waking up or not is not justified or unjustified because it is based on nothing more than societal expectations, which can’t really be deemed justified or unjustified as an overall statement.

She said that suicide was justified or unjustified. That it could be determined as an overall statement. Either you always go to Hell for it or you don’t. That’s bullshit. You can’t look inside someone’s mind and understand their decisions. And you can’t play God. You don’t decide what is justified or unjustified, assuming that something truly is one or the other.

For a while the only reason I didn’t kill myself was because I was afraid of failing. That’s not a justified reason to live, but no one would say it was unjustified because no one wants to say staying alive is unjustified. But if I had killed myself, everyone would have said that was unjustified. So which is it? I don’t think any of it anything. It simply is. And that’s ok, that’s how I like it to be. That’s how I need it to be.

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They once asked a philosopher what was that that surpised him the most in humanity, and he responded: “People who lose their health to earn money, then lose their money to recover health and for thinking anxiously in the future they forget the present in such a way that they end up not living neither the present or future…. they live as if they would never die and die as if they had never lived”

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“All through the rugged years of the War, I dreamed of a happy day after its end, when I should sit with you in a sunny garden by the Mediterranean, filled with the scent of heliotrope, surrounded by cypresses and sacred groves of ilex and there, at last, I should be able to tell you of my love, and to touch the joy that is as real as pain. The time is come, but I have other tasks, and you have other desires; and to me, as I sit brooding, all tasks seem vain and all desires foolish. Yet it is not upon these thoughts that I shall act.”

-Bertrand Russell

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[III. Roussel’s work questions the relationship between contemporary literature and madness - cont’d]

[2. In contemporary literature, literature and madness still mirror each other, but this time: - cont’d]

b. they are both outside of language, these

  • strange
  • marginal
  • somewhat transgressive

experiences which exist, in

  • their own space
  • their code
  • their number
  • their language

– Michel Foucault, La Littérature et la Folie. [La folie dans l’œuvre de Raymond Roussel] BnF, Fonds Foucault, NAF 28730, boite 57, dossiers 1,3,6 et 7; Folie, Langage, Littérature, établie par Fruchaud, Lorenzini, et Revel

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‘Breaking cocoons’
<~¥×!~FM~[26/02/2020 20.53]~>
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“What are the implications of this profound power disparity in our struggles for land and freedom? Does it require that we vacate the field of state negotiations and participation entirely? Of course not. Settler-colonialism has rendered us a radical minority in our own homelands, and this necessitates that we continue to engage with the state’s legal and political system. What our present condition does demand, however, is that we begin to approach our engagements with the settler-state legal apparatus with a degree of critical self-reflection, skepticism, and caution that has to date been largely absent in our efforts. It also demands that we begin to shift our attention away from the vast rights-based/recognition orientation that has emerged as hegemonic over the last four decades, to a resurgent politics of recognition that seeks to practice decolonial, gender-emancipatory, and economically nonexploitative alternative structures of law and sovereign authority grounded on a critical refashioning of the best of Indigenous legal and political traditions. It is only by privileging and grounding ourselves in these normative lifeways and resurgnt practices that we have a hope of surviving our strategic engagements with the colonial state with integrity and as Indigenous peoples.”

- Glen Sean Coulthard, Red Skin White Masks

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“If ressentiment is characterized by a pathological inability to “get over the past,” then according to the state-sanctioned discourse of reconciliation, Indigenous peoples would appear to suffer from ressentiment writ large. We just can’t seem to get over it. However, for most critics what makes ressentiment so problematic is that it is also an irrational attitude. “Ressentiment, by definition, is an irrational and base passion,“ writes Jeffrie Murphy, "It thus makes no sense to speak of rational or justified or honorable ressentiment.” This has led moral philosophers like Murphy and Brudholm to distinguish between irrational expressions of response, on the one hand, and more righteous expressions of “resentment,” on the other. This distinction is useful for our present purposes. In the context of Canadian settler-colonialism, I contend that what gets implicitly represented by the state as a form of Indigenous ressentiment-namely, Indigenous peoples’ seemingly pathological inability to get over harms inflicted in the past-is actually a manifestation of our righteous resentment: that is, our bitter indignation and persistent anger at being treated unjustly by a colonial state both historically and in the present. In other words, what is treated in the Canadian discourse of reconciliation as an unhealthy and debilitating incacity to forgive and move on is actually a sign of our critical consciousness, of our sense of justice and injustice, and of our awareness of and unwillingness to reconcile ourselves with a structural and symbolic violence that is still very much present in our lives. Viewed in this light, I suggest that Indigenous peoples’ individual and collective resentment - expressed as an angry and vigilant unwillingness to forgive - ought to be seen as an affective indication that we care deeply about ourselves, about our land and cultural communities, and about the rights and obligations we hold as First Peoples.”

- Glen Sean Coulthard, Red Skin White Masks

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THINK OF A RIVER is through-composed set of 11 soundpoems, all but one
of which is from 2018. There are about eight or nine different species
of Poetry & Music, all of which emerge out of a concern for the
confluence of movement, energy, and meaning, but also the music’s
resonance with the repertoire metaphysical urgencies of the present

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”Do you know of Robert Frost?” Life asked one evening. 

”The poet?” 

”That’s him. He once wrote a poem, about whether or not the world would end in fire or in ice.” 

”I believe I read that one.” 

 ”So which do you think it’ll be?” 


 ”Will the world end in ice or in flames?” Death pondered the question. 

 ”I think fire will melt the ice and the world will be washed away”

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‘Stoic ~ responsibilities’
(Freestyle philosophy)
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“The Socratic teacher turns his students away from himself and back onto themselves; he hides in paradoxes, makes himself inaccessible. The intimate relationship between student and teacher here is not one of submission, but of a contest for truth.”

- Karl Jaspers, The Idea of the University

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