Giorgio Agamben, in "Bartleby, or contingency," believes that the conceptualization of the potential of the entities is, above all, the throughput of the same entity by negativity: potential is especially impotence, not power , Etc. Temporal succession, such as Derrida said many times is structured around the presence of the present, condemns us in terms of Agamben to this contingency marked by the potential is always the future and never in the past: the past is no potential is already done, is pure positivity, something happened in a certain way forever. Instead, the future always harbors the seeds of negativity, which I think might happen can also not happen. Case in point: on Tuesday, I could have said that students may or may not win the title, but on Saturday, listening to Pink Floyd and reading "The Kiss of the Spider Woman," among other things, I was champion Estudiantes and there is nothing I can do to bring back the potential of this past event (ie, go back to when students may or may not have gone champion). The only way to restore the potential, added later, the Italian philosopher, Bartlebly phrase is not subject to verification (potential to be true or false), but a pure demonstration of being, in the event disconnect / disconnect ( that is, irrational, far right field understood this as a power to connect, link): "I'd rather not" is a statement that somehow returns the potential to last event, transforming a Past Future quota quota ( a paradox that, as every paradox, is shown in its fullness, is not limited to be proven logically).
us return for a moment the potential to last, and transcribe a quote from Derrida that I have found timely but, as always late, always too late, to say the rocanpoetry! 14 ... Then
date, incorporated into the poem, in many ways overdetermined. On the one hand, it clearly commemorates all the world July 14 can remember the last two centuries. Sometimes, in many areas of Western culture, on July 14 became the symbol of the memorial service in general. Figure then a political anniversary and revolutionary general, past or future, anniversary or, in other words, return, and return revolution, revolutionary.
Derrida, Jacques. Schibboleth , chap. IV. s / dp 60
Setting a distance: there are many people that quickly equates revolutionary event with a project of the bourgeoisie, without seeing that it is a newly formed class in this event and class becomes aware of the Revolution ' 48 and, especially, in the coup of Napoleon III in 1851-and, say, with great firmness, in 1870-72, with the bloody repression and systematic murder of members of the Paris Commune considering that wonderful innovation of destruction known as bourgeois camp. Is there a middle class today? Why the first thing that pops up when raised, ironically, at least from my perspective, compared to last rocanpoetry! - Is the relevance of mentioning a class? Class, on the other hand, transformation has acquired a common topic of any adolescent rebellion, considering the income of the bourgeoisie as the enemy polo for any rock singer (a dandy, that is, an aristocrat in democratic times: Dangerously functional any ideology). The best example: in May of '68, go against bourgeois for a few days then return to our everyday bourgeois life-great movie to recommend, "Regular Lovers," harshly criticized "The Dreamers" of Bertolucci.
corpses of former members of the Paris Commune of 1871:
another stigma of systematization of repression is the numbering
models corpses. Nazism, in another model
concentration camp, will keep the need for accounting and
identify the bodies, but opt \u200b\u200bfor a common grave.
The bourgeoisie, if sustained, is due to its excessive political and ideological force, often efficiently execute with violence. His fading is not due to any revolutionary event, but to the ongoing transformation of the political-economic system that has given birth: capitalism. This forces us to thoroughly review recent developments, such as collective paranoia (bourgeois) against Influenza A: do not deny the disease, because it would read the wrong way the behavior of the ideological, since the ideology, precisely, is projected on reality, as the symbolic and the Lacanian imaginary is tied to reality at a point impossible to determine. What can you say about this then?: In principle, see how they are operating the prejudices of class (a form of thought of the self versus other) to transform a disease-that is, a biological agent-in reason to raise a radical break with the stranger, the stranger. All stigmatized disease: first AIDS and homosexuals, now in Latin America with their pig flu (animal, on the other hand, represents symbolically unclean, and at the same time has been a basis for comparison or metaphor of a capitalist "bourgeois pig" , etc.). Starting with the task of profound ideological revision and observing the consequences of this unbridled opinion about a disease has aroused without minimizing fatalities, really have to propose a review of what other serious diseases has brought clear social origin more deaths in recent times Influenza A, from the Chagas disease to the Dengue-a theoretical critique should carefully review other productions where these elements appear fundamental to the ideology that becomes then the application of a particular violence on someone else.
Revolution, commemorated requires the review, try to review what happened in his paradoxical statement, to stop over the past 200 or 300 years the particular ways in which man's innate violence is made manifest systematized ie has been expressed by this recent social agent known as the bourgeois man. Lines of a desperate, yes, in the middle of the night, listening to Pink Floyd and I do not know anything about that wall ... There are so many, at this point.
