The knowing should love the innocent
The strong care for the vulnerable
If for nothing else
because no one can ever be sure who's in which end
so fuck pity - fuck charity
we need humbleness and anarchy
kAss
Visar inlägg med etikett anarchism. Visa alla inlägg
Visar inlägg med etikett anarchism. Visa alla inlägg
onsdag 28 november 2012
måndag 2 april 2012
Europol takes on the task of "terrorism" that is to say "Anarchism"
Kas;
Against the criminalization of the no border network via EUROPOL! "The EU's police agency should not be allowed to get involved in political altercations between the EU Member States. Any attempt by Europol to concern itself with antimilitaristic, transport policy, environmental policy or antiracist campaigns is going beyond its mandate," said Bundestag Member Andrej Hunko in criticism of a related response from the Federal Government. According to meeting minutes of the Council Working Party on "Terrorism", Europol is holding a conference on "anarchism" on 25 April. The focus of the conference is said to be on how to deal with attacks by the Italian anarchist federation FAI. However, the agenda also foresees discussions on the no border network and the issue of "resistance to railway networks". When Andrej Hunko requested further details, the Federal Government specified that the conference was on "left-wing extremism and terrorism" and alleged "attacks on rail transportations". Andrej Hunko went on to say: "I am utterly opposed to the criminalisation of international activists. On the contrary, I am delighted that resistance to senseless large-scale projects like Stuttgart 21 and the TAV high-speed railway in Italy is increasingly being organised across national borders - especially since these projects are supported by the European Union and incorporated into EU transport infrastructure planning. As was the case with successful summit protests, international left-wing networking is criminalised. Last year, the Federal Ministry of the Interior used the sending of "letter bombs" to justify the international exchange of undercover police agents on the occasion of the G8 summit in Heiligendamm. According to the Federal Government, the conference on "anarchism" is a workshop for delegates from those countries that participate in Europol's Dolphin analysis work files. These feature dossiers on individuals and objects concerning "extremist" and "terrorist" activities. The inclusion of left-wing activism in this category serves merely to defame left-wing activists and organisations. This is particularly the case with regard to Europol's interest in the no border network, whose fight against racism and militarisation on the external borders of the EU is absolutely essential in the EU Member States. I therefore call upon the Federal Government to actively oppose the equalisation of left-wing activism with "terrorism" and "extremism". I also demand full information about contributions made to the conference by the police forces of EU Member States. International left-wing movements must be treated with respect and appreciation." Download the Federal Government's response at: http://www.andrej-hunko.de/start/download/doc_download/214-treffen-zu-anarchismus-bei-der-eu-polizeiagentur-europol-im-april-2012 (in German)
söndag 8 januari 2012
fredag 16 december 2011
The work regime
this is very dense, if you like, or read it 'poetically', freely associating
me likey, kasS
War Machine, Milles Plateaux, D&G
“Assemblages are passional, they are compositions of desire. Desire has
nothing to do with a natural or spontaneous determination; there is no
desire but assembling, assembled, desire. The rationality, the efficiency, of
an assemblage does not exist without the passions the assemblage brings into
play, without the desires that constitute it as much as it constitutes them.
Detienne has shown that the Greek phalanx was inseparable from a whole
reversal of values, and from a passional mutation that drastically changed
the relations between desire and the war machine. It is a case of man
dismounting from the horse, and of the man-animal relation being
replaced by a relation between men in an infantry assemblage that paves
the way for the advent of the peasant-soldier, the citizen-soldier: the entire
Eros of war changes, a group homosexual Eros tends to replace the
zoosexual Eros of the horseman. Undoubtedly, whenever a State appropriates
the war machine, it tends to assimilate the education of the citizen to
the training of the worker to the apprenticeship of the soldier. But if it is
true that all assemblages are assemblages of desire, the question is whether
the assemblages of war and work, considered in themselves, do not fundamentally
mobilize passions of different orders. Passions are effectuations
of desire that differ according to the assemblage: it is not the same justice or
the same cruelty, the same pity, etc. The work regime is inseparable from an
organization and a development of Form, corresponding to which is the
formation of the subject. This is the passional regime of feeling as "the
form of the worker." Feeling implies an evaluation of matter and its resistances,
a direction (sens, also "meaning") to form and its developments, an
economy of force and its displacements, an entire gravity. But the regime of
the war machine is on the contrary that of affects, which relate only to the
moving body in itself, to speeds and compositions of speed among elements.
Affect is the active discharge of emotion, the counterattack,
whereas feeling is an always displaced, retarded, resisting emotion. Affects
are projectiles just like weapons; feelings are introceptive like tools. There
is a relation between the affect and the weapon, as witnessed not only in
mythology but also in the chanson degeste, and the chivalric novel or novel
of courtly love. Weapons are affects and affects weapons. From this standpoint,
the most absolute immobility, pure catatonia, is a part of the speed
vector, is carried by this vector, which links the petrification of the act to
the precipitation of movement. The knight sleeps on his mount, then
departs like an arrow. Kleist is the author who best integrated these sudden
catatonic fits, swoons, suspenses, with the utmost speeds of a war machine.
He presents us with a becoming-weapon of the technical element simultaneous
to a becoming-affect of the passional element (the Penthesilea equation).
The martial arts have always subordinated weapons to speed, and
above all to mental (absolute) speed; for this reason, they are also the arts of
suspense and immobility. The affect passes through both extremes. Thus
the martial arts do not adhere to a code, as an affair of the State, but follow
ways, which are so many paths of the affect; upon these ways, one learns to
"unuse" weapons as much as one learns to use them, as if the power and cultivation
of the affect were the true goal of the assemblage, the weapon being
only a provisory means. Learning to undo things, and to undo oneself, is
proper to the war machine: the "not-doing" of the warrior, the undoing of
the subject. A movement of decoding runs through the war machine, while
overcoding solders the tool to an organization of work and of the State (the
tool is never unlearned; one can only compensate for its absence). It is true
that the martial arts continually invoke the center of gravity and the rules
for its displacement. That is because these ways are not the ultimate ones.
However far they go, they are still in the domain of Being, and only translate
absolute movements of another nature into the common space—those
effectuated in the Void, not in nothingness, but in the smooth of the void
where there is no longer any goal: attacks, counterattacks, and headlong
plunges.80”
me likey, kasS
War Machine, Milles Plateaux, D&G
“Assemblages are passional, they are compositions of desire. Desire has
nothing to do with a natural or spontaneous determination; there is no
desire but assembling, assembled, desire. The rationality, the efficiency, of
an assemblage does not exist without the passions the assemblage brings into
play, without the desires that constitute it as much as it constitutes them.
Detienne has shown that the Greek phalanx was inseparable from a whole
reversal of values, and from a passional mutation that drastically changed
the relations between desire and the war machine. It is a case of man
dismounting from the horse, and of the man-animal relation being
replaced by a relation between men in an infantry assemblage that paves
the way for the advent of the peasant-soldier, the citizen-soldier: the entire
Eros of war changes, a group homosexual Eros tends to replace the
zoosexual Eros of the horseman. Undoubtedly, whenever a State appropriates
the war machine, it tends to assimilate the education of the citizen to
the training of the worker to the apprenticeship of the soldier. But if it is
true that all assemblages are assemblages of desire, the question is whether
the assemblages of war and work, considered in themselves, do not fundamentally
mobilize passions of different orders. Passions are effectuations
of desire that differ according to the assemblage: it is not the same justice or
the same cruelty, the same pity, etc. The work regime is inseparable from an
organization and a development of Form, corresponding to which is the
formation of the subject. This is the passional regime of feeling as "the
form of the worker." Feeling implies an evaluation of matter and its resistances,
a direction (sens, also "meaning") to form and its developments, an
economy of force and its displacements, an entire gravity. But the regime of
the war machine is on the contrary that of affects, which relate only to the
moving body in itself, to speeds and compositions of speed among elements.
Affect is the active discharge of emotion, the counterattack,
whereas feeling is an always displaced, retarded, resisting emotion. Affects
are projectiles just like weapons; feelings are introceptive like tools. There
is a relation between the affect and the weapon, as witnessed not only in
mythology but also in the chanson degeste, and the chivalric novel or novel
of courtly love. Weapons are affects and affects weapons. From this standpoint,
the most absolute immobility, pure catatonia, is a part of the speed
vector, is carried by this vector, which links the petrification of the act to
the precipitation of movement. The knight sleeps on his mount, then
departs like an arrow. Kleist is the author who best integrated these sudden
catatonic fits, swoons, suspenses, with the utmost speeds of a war machine.
He presents us with a becoming-weapon of the technical element simultaneous
to a becoming-affect of the passional element (the Penthesilea equation).
The martial arts have always subordinated weapons to speed, and
above all to mental (absolute) speed; for this reason, they are also the arts of
suspense and immobility. The affect passes through both extremes. Thus
the martial arts do not adhere to a code, as an affair of the State, but follow
ways, which are so many paths of the affect; upon these ways, one learns to
"unuse" weapons as much as one learns to use them, as if the power and cultivation
of the affect were the true goal of the assemblage, the weapon being
only a provisory means. Learning to undo things, and to undo oneself, is
proper to the war machine: the "not-doing" of the warrior, the undoing of
the subject. A movement of decoding runs through the war machine, while
overcoding solders the tool to an organization of work and of the State (the
tool is never unlearned; one can only compensate for its absence). It is true
that the martial arts continually invoke the center of gravity and the rules
for its displacement. That is because these ways are not the ultimate ones.
However far they go, they are still in the domain of Being, and only translate
absolute movements of another nature into the common space—those
effectuated in the Void, not in nothingness, but in the smooth of the void
where there is no longer any goal: attacks, counterattacks, and headlong
plunges.80”
söndag 23 oktober 2011
needs stateless
State cannot persist - however minimal - because the state as such is a merge of administration and governance; contains them both. Hence, administration will not work because it is legitimized, and answers to, 'governance', not to social needs. and governance will not work because it cannot be questioned, since it is merged with administration of social and material needs - holding them hostage.
KASS;;
KASS;;
tisdag 13 september 2011
the politically democratic or something like that
"Political government is the government based on nothing but the inter-human/-individual ie social negotiations.
any governing based on kinship or wealth is through this non-political."
this was written while reading J. Rancière* Hatred of Democracy**.
I don't really understand the meaning of it now, but can see a posibility in exchanging "political" with "democratic" , and doing a push for an anarchic understanding of democracy.
KaSs
*is coming to Stockholm to talk with the people: http://www.tankeverket.com/wordpress/?attachment_id=641
**I remember thinking I should recommend this book. I got a sample at home if you're interested..
any governing based on kinship or wealth is through this non-political."
this was written while reading J. Rancière* Hatred of Democracy**.
I don't really understand the meaning of it now, but can see a posibility in exchanging "political" with "democratic" , and doing a push for an anarchic understanding of democracy.
KaSs
*is coming to Stockholm to talk with the people: http://www.tankeverket.com/wordpress/?attachment_id=641
**I remember thinking I should recommend this book. I got a sample at home if you're interested..
tisdag 7 juni 2011
de indignerade
http://motkraft.net/2011/05/31/de-indignerade-vaknar-den-arabiska-varen-har-blivit-den-europeiska-sommaren
greetings from spain: if you don't let us dream, we won't let you sleep
för ungefär en minut sedan · GillaSluta gilla
o
change is possible, no - change is certian, but depends on what we do
greetings from spain: if you don't let us dream, we won't let you sleep
för ungefär en minut sedan · GillaSluta gilla
o
change is possible, no - change is certian, but depends on what we do
fredag 8 april 2011
voting
once, I was faced with the statement that: "you have to vote or you will let someone else decide for you" - "if you don't go and vote you cannot complain afterwards".
It was a school assignment and I wrote an essay on it.
I reread it awhile ago - it completely smashed this argument, by stating the obvious: if we vote we accept that someone else will decide for us, hence the only ones who should not complain afterwards are the ones that did vote. It also creates the feeling that things should be taken care of for you - since you no longer have any say. You have partaken and is now victim of chosen aristocratic power.
voting doesn't only not make a difference
it makes indifference
maybe I should post the whole thing here.. Havn't wrote anything better since (I was 17..)
,K;as.s
It was a school assignment and I wrote an essay on it.
I reread it awhile ago - it completely smashed this argument, by stating the obvious: if we vote we accept that someone else will decide for us, hence the only ones who should not complain afterwards are the ones that did vote. It also creates the feeling that things should be taken care of for you - since you no longer have any say. You have partaken and is now victim of chosen aristocratic power.
voting doesn't only not make a difference
it makes indifference
maybe I should post the whole thing here.. Havn't wrote anything better since (I was 17..)
,K;as.s
tisdag 5 april 2011
totalitärt eller inte; det är ditt fria val..
..sägs det
isf borde vi kunna välja:
Kommunism: som en motsats till individualism. Eftersom individualism* alltid är en illusion är det bättre att vi gemensamt bestämmer hur/av vem vi vill vara beroende.
relaterar till: http://kineticartsurrealiststockholm.blogspot.com/2011/01/aganderatten-ar-inte-frihet-den-ar.html
*föreställningen om den autonoma individen och individens fria val (även i politikermun kallat "liberalism")
;kASS - idag: anarko-kommunist
isf borde vi kunna välja:
Kommunism: som en motsats till individualism. Eftersom individualism* alltid är en illusion är det bättre att vi gemensamt bestämmer hur/av vem vi vill vara beroende.
relaterar till: http://kineticartsurrealiststockholm.blogspot.com/2011/01/aganderatten-ar-inte-frihet-den-ar.html
*föreställningen om den autonoma individen och individens fria val (även i politikermun kallat "liberalism")
;kASS - idag: anarko-kommunist
lördag 20 november 2010
Belonging is Subjective
it cannot be constituted objectively
'A' is flirting with
Ana Rchistideas
'A' is attracted to (the image of?) her autonomous wilderness,
but does not know her enough;
to see her warm red heart
- rather loves the parts of her that he'd liked to be -
or posses.
A will to posses which makes impossible their unity.
a will to posses that brings forth the paradox of wanting to constitute her very beeing of constant creation
with love
!KAss!
'A' is flirting with
Ana Rchistideas
'A' is attracted to (the image of?) her autonomous wilderness,
but does not know her enough;
to see her warm red heart
- rather loves the parts of her that he'd liked to be -
or posses.
A will to posses which makes impossible their unity.
a will to posses that brings forth the paradox of wanting to constitute her very beeing of constant creation
with love
!KAss!
tisdag 5 januari 2010
D&G
precis så här. och exakt därför.
bör vi organisera oss anarkistiskt, temporär-strukturellt byggt på immanent funktion
det stora trädet kan huggas av på ett ställe och då döda helheten
The fourth principle of the rhizome is the principle of asignifying rupture. This principle states: ”A rhizome may be broken, shattered at a given spot, but it will start up again on one of its old lines, or on new lines” (Deleuze and Guattari, 1987, p. 9). Movements and flows are always rerouted around disruptions in a rhizomatic formation. Additionally, severed sections regenerate themselves and continue to grow, forming new lines, flows, and pathways.
Deleuze & Guattari
bör vi organisera oss anarkistiskt, temporär-strukturellt byggt på immanent funktion
det stora trädet kan huggas av på ett ställe och då döda helheten
The fourth principle of the rhizome is the principle of asignifying rupture. This principle states: ”A rhizome may be broken, shattered at a given spot, but it will start up again on one of its old lines, or on new lines” (Deleuze and Guattari, 1987, p. 9). Movements and flows are always rerouted around disruptions in a rhizomatic formation. Additionally, severed sections regenerate themselves and continue to grow, forming new lines, flows, and pathways.
Deleuze & Guattari
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