Eagle and serpent

explorations and philosophy: in the world, of the world

On ‘pretext’

Going through some word definitions and contexts of their use brought me to ‘pretext‘. Nicely contextualised to the speeches of Cato the Elder, I somehow got reminded of our present media war-drum beating against Iran.

It’s been a while since I watched this, but the past rhetorical build-up against Iraq is very similar to the ongoing one. Now, watching the video, who exactly is a threat to whom?

One thing is for sure, however. War-mongering Americans have read their history well.

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Sweet, toxic

Not trying to address it now myself, just take a look at the interview!

This opens up a variety of threads of thought; food safety and regulation of substances only among them.

On the origin of food

Writing about the origin of food for us contemporary supermarket-bound and slow-food-preferring culinarily-minded individuals has been tickling my mind for over a year now. Maybe it’s a good reason to start blogging again, who knows?

It started last year as I ordered a grilled rock lobster in a fine restaurant in Lisbon. Picked up living, the waiter squeezed his eyes to make him “say goodbye” by waving his only remaining arm (the other one had been taken away for a reason unknown to me, probably for the reasons of economic profit). As it happened, Luis tried to jump off the plate, but the laughing executioner aptly caught him. Within minutes, Luis returned to me, halved, grilled and scenting of saffron. Tasteful.

Although I failed to blog about this funny incident back then, I was reminded by it this year as I was fishing with my brave niece and nephew. Catching the numerous fish, mostly zander and the pike, was of course exhilarating. It was also exiting for everyone to row to the shore and meet the children’s mother and grandmother and tell them about the epic trip, wondering the beasts. But…the question emerged…then what? What was to be the destiny of those pritive, sharp-toothed beings?

Well, this brings us to the crossroads of real life and philosophy; and how the use of language ‘sanitises’ our life-experiences. What I did with the fish was I killed, slaughtered and cut them to pieces. Intriguingly, my choices of words of explaining the then-on-going process were not extremely highly regarded by the gate-keepers of family morality. Why? Should we clean our vocabularies of violence, even if that is exactly what we do to living beings to keep ourselves (well-)fed?

In our contemporary society, death and violence are highly regulated, conceptually and rhetorically. Meat comes from the supermarket and when people grow old they end up dying in hospitals (this gives a whole new meaning to ‘taking care’, doesn’t it?). Violence is abundant in entertainment, but daycare aunties and other professionals of education condemn boyish wrestling as ‘gendered violence’. In this post, I’m only concentrating on the un-knowability of the origin of food and how children should be protected from knowing it? Or should they?

The main reason for this seems to be to save them from the emotional distress of losing their cuddly animal friends. On the other hand, our whole Western lifestyle depends on killing; not only animals, but other human beings as well. What a hypocritical dilemma! In other words, we want to whitewash our life-worlds by the proper use of words. Everyone knows that ‘killing’ doesn’t sound that good.

This might be a thread in the development of ‘cleaning’ media-vocabularies as well: is this not similar to ‘neutralising’ terrorists? In a sense, this combines patronising, neo-colonialism and compassion. ‘Cleaning’ fish and ‘terrorist training facilities’ doesn’t sound that bad after all…

Alternative necessity

Volcanic ash teaches us a lesson. It’s baffling to see how people can find alternatives, and even completely change plans, when they are faced by a force majeure–and all this rather effortlessly, with no serious emotional exhaustion. It’s easy to take a relaxed view on things that cannot be acted upon.

I cannot help but think what would happen if we had an ‘Icelandic volcano’ in other matters as well. For instance, should the oil wells dry up for good, what would our energy politics (and our lifestyle with it) look like? Would there be alternatives? Of course there would. It may be that cheap flights everywhere and -when are something that we are used to, but it’s hardly necessary in the strong sense.

Another matter is the emerging demands to lift the flight restrictions. Who’s taking the risk here, actually?

The innocence of organised professionals

The newly-leaked video showing the unprovoked killing of twelve people in Baghdad reminded me of an old theme. Namely, that of individuals, organisations and the responsibility of action.

I remember Henry Rollins (in one of his spoken word shows) justifying his visits to the ‘boys overseas’ with something like: “…there’s nothing wrong with the military itself–they’re just doing what they’re told…the leaders are the real criminals…”

Now, as this seems to be very easy to agree with, initially, I happened to travel to Viet Nam only few months later.

And lo! A photograph of grinning marines holding the heads of decapitated Vietnamese villagers reminded me of Henry’s words, “nothing wrong with the military…” Sure. I couln’t help but think of the role of the organisation and its culture while they were ‘helping’ the Vietnamese. This was especially evident after seeing the text behind the photo, scribbled by a soldier having witnessed the atrocity, lamenting “what this f*@#ing army does to the minds of normal boys”.

Similarly, in the recent video provided by Wikileaks, the soldiers comment their work with a charming phrase, only to chuckle about running over a body with a tank just a while later:

“Oh, yeah, look at those dead bastards.”…”Nice.”

A similar argument to Henry’s is heard quite often, only the context changes: concentration camp guards (they were following orders), informers (they were worried about the nation’s survival during the cold war), Abu Ghraib and Guantánamo torture cases perhaps serving as the relevant recent examples. Although my personal experience of military is very limited (I have not participated in any of the ‘humanitarian military interventions’), I still think I have some insight of the functioning of such ‘firms’. During my year in the compulsory national service, I most probably experienced the most sexist, racist, nationalistic and (surprise, surprise) militaristic organisation in this country. What else should one expect from an institution run by half-wits and built on the foundation of mythico-eternal enmity?

Now, as the so-called Western democracies take great pains in demonising the Taleban and whichever movement comes between them and their strategic interests, isn’t it interesting that sexist slavery still exist in our very own societies? And, as a corollary, is it a surprise that organisations like these, having gone ‘abroad’ on pretexts lingering criminal insanity, also carry on the gravest injustices, defined by their very own propaganda?

This post neither solves the problem of agency and structure in social theory (and I’m not even sure if it is the right question), nor the role of culture and individual will in organisational behaviour. What it hopefully does, is it shows that what we do we end up doing. In other words, killers look for something to kill. Their best intentions and articulated mission statements only serve as rationalisations for the atrocities that have to be retrospectively justified.

Jesters allowed

A rather disturbing remark closed a fine Žižek documentary. Reacting to someone’s question about the ‘funniness’ side of his popularity, he raised his concern of that in many places he is only published/read/heard when he tells jokes when confronting serious social and political issues. In other words–being funny is the prerequisite of having voice!

The importance lies in that elite-disturbing talk is not welcome at all, with the natural exception of ‘eccentric professors’, ‘artists’ and other marginal groups whose very existence legitimates the canon of ‘liberal democracy’. And when they do raise their voice, they are only allowed to do it when they take the time not to confront the status quo directly.

Hence, every time one feels the urge to voice criticism, one should adopt the helpful attitude of actively planting ‘comediality’ to one’s talk; thus avoiding the direct confrontation of the established language-game!

A thought that also rang my Rorty-bell immediately (Contingency, irony, and solidarity: pp. 48)!

Those who speak the old language and have no wish to change, those who regard it as a hallmark of rationality or morality to speak just that language, will regard as altogether irrational the appeal of the new metaphors – the new language game which the radicals, the youth, or the avant-garde are playing. The popularity of the new ways of speaking will be viewed as a matter of “fashion” or “the need to rebel” or “decadence.” The question of why people speak this way will be treated as beneath the level of conversation – a matter to be turned over to psychologists or, if necessary, the police.

This is not…

One of the most often heard outcries in art galleries, universities, and conferences starts: “This is not…”

Be it ‘art’, ‘philosophy’ or ‘science’, each has their very own guardians devoting time and effort on the assessment, fulfillment and reproduction of the criteria of their precious doctrine. As if the ‘art’ would disappear if the linguistic conventions surrounding it would (and they inevitably are) be structured and re-structured.

And I’m not talking about the underlying theory of truth shaping the world-view of the guardian, but rather the need for ontological security through departmentalist smothering.

Acclaimed French sociologist/anthropologist/philosopher Pierre Bourdieu noted (in his famous Distinction) that different tastes emerge from fundamentally negative positioning. Someone is not to be associated with something–the definition being absence rather than presence.

This puts the current departmentalisation of knowledge and even scholarship into a questionable light, in the very ‘scientific’ terms that it outspokenly embraces. How is it possible that (at least in my mind) most fundamentally new insights emerge from the ranks of talented generalists refusing to take a tag of one camp or another?

Moments of clarity

It’s always as intriguing to come up with ideas between sleeping and being awake. Given the abstraction capabilities of the human mind, one can not but wonder the role of consciousness on the creativity of ideas one gets. I’ve gotten many of my personally most captivating thoughts either just about to wake up or fall asleep. This is, of course, not to speak of a collection of much much fuzzier moments…

Taking the notion of ‘consciousness being sleep guided by the senses’ seriously, what are the consequences? Instead of trying to deliberately come up with theories of creativity, should we rather concentrate on sleeping more, spending more time with the activities and people that enrich our lives and finding meaning in subtleties? It might be too radical to the industries of knowledge (management consulting among others) to start selling ‘insights emerging from laid-backedness’, but on a more personal level, should we start to be just a bit more greedy in this sense?

Also, in terms of much serious matters–such as ‘decision making’– should one more readily rely on one’s gut instead of seemingly-sophisticated-but-helplessly-bogus models?

In other words, ‘avant-garde art’ or ‘serious science’?!

Violent, us?

Once someone criticises this place, the righteous appear to come up with all kinds of explanations and feeble defenses. Quite recently, an Estonia-born author noted Ultima Thule to have a culture that embraces violence at all its levels. With the obvious reactions.

One doesn’t have to refer to the national statistics to note that here people are unfriendly, untactful and unappealing. Added to the visions of war and mythical relationship to the existence of the nation make the obvious contribution. Everything here seems to be just one more instance of the ‘miracle of the winter war’.

Luckily, we’ll once again see how the nation lies (as independence day looms just one away). It’s interesting to see in practice and festive speeches how ‘our’ security is nowadays extended to participate in the coalition of the willing, defending what the Americans call ‘human rights’.

It might also be intriguing to psycho-analyse our militaristic right, as it seems to be suffering of the fact that they cannot openly and with the fullest of their ability participate in the so-called ‘peacekeeping’ operations.

UPDATE: Breaking news–the defense minister visiting Afghanistan over i-day! How metaphorical!

Tortured gods, institutions

Noticing the amusing outrage about the status of crucifixes in Italian schools, one’s tempted to have a multitude of reactions. On one hand, keeping these kind of religious symbols in classrooms in these times of (at least outspoken) secularism, is rather weird. On the other, is it a surprise that the populace is outraged? Third, what’s the point of court orders which no-one can (or is willing to) enforce?

Culturally, the whole issue triggers an interesting set of questions. Moving beyond the obvious “this-is-our-culture” identity-fortifying outcry, what is the source of this reaction? Could it be that somehow unconsciously, Italians are proud of the cross and their god being tortured to death on it? Thus, Italians (in the loving memory of the Roman empire) want to embrace the heritage of introducing that particular torturing/execution method. Sweet.