okay on second reading maybe it's a bit harsh and cold. It seemed stupid that you reminded me of a conversation that I had with Tudor and others but not you which only happened because you pointed to Garfinkel and still you say nothing. Anyway, i got your point, I was in the end just organizing my threads and motivating myself that's all. This is all good I don't know why you are getting all emotional. You derailed my propensity which I was itching to release and that's why I was harsher than usual plus you are keeping me awake here oscillating between garfinkel and pico de la mirandola when I should have been sleeping. Too late now I have to go to work soon but mostly I'll have to time to read for a few hours that's the good thing about a night shift. Look at the detail of this http://www.greatbuildings.com/cgi-bin/gbi.cgi/Sagrada_Familia.html/cid_1041642527_SagradaFamiliaNativity4.gbi Did you know that Pliny considered the mullberry tree the wisest of trees because it matures slowy and then bursts forth and matures in dramatic fashion? Walter Pater writes that the wisdom of the plant is a symbol of "a wisdom which economizes all forces for an oppoprtunity of sudden and sure effect". This also the way of the fox, el zorro, that D&V discuss as a Greek metis. It's the economy of a fragment that is brief, highly compacted like a fertile seed is. It is the a priori of multiplying variation according to Erasmus, liquid honey of a baroque autumn where prepositions fall and become biodegradeable matter of media.
tympan
so what's your point? Mine was re-minding you (because you've obviously been
into ethnomethodology: my first degree centred upon conversational analysis)
of something we had in common in my depiction of a version of language that
had not benefited from its penetration, something you might have nodded to
in recognition. Instead you seem to be implying I am rubbing your nose in
something nasty because of my failure to respond at key moments. This is
what you are doing now in reverse. I apologise for not responding in the
past to you and others, but I can only say that (apart from the case of Jud)
in most cases this is down to not being able to find the time to act like a
'real' student, which I cannot be because I'm not! My reminder was a 'know
what I mean' thumbs up, not a taunt or irony: chill a bit, huh?
regards
michaelP
> peep,
>
> Fine let's do metacrap. When I was posting on Garfinkel I can't remember you
> saying anything. I can't find a thing in what I have kept from the week or
> two starting around august 19 where you mention Garfinkel. I have Tudor only
> showing interest in the sociology of conversation. I don't know if you are
> doing this just to make me step back and make more explicit what is implicit
> to you and me or maybe it's just too complicated. I don't know. I assume you
> are even more lucid than me since my thoughts are lost in different books
> than before and only now do I see an overview. But anyway as I look back my
> last long post to rene on the "dragon motif", BwO, "not-yet-conscious" is
> when I look closely pretty much an improvisational echo and variation on my
> post of aug 20 (re: membership construction) to Tudor. I'm stapling them
> together right now. No matter how lost I get in a line of research I know I
> can hook back into an old thread from wherever I am because I never change
> my overall subject which is the way (weg, tao) I am gesturing through
> indicative signs that are evocative. There on Aug. 20 the constitutional
> power of the not-yet-conscious or the intensity of a BwO I was discussing in
> terms of what the literature on Garfinkel calls the "missing whats" which
> was connected to Schutz's prospective sense of occurrence (Ereignis of Seyns
> ). These "missing whats" which were concretely refered to as "forthcoming
> movement publications, collectivity membership lists, programmatic tasks, an
> unfolding consensual vocabulary and other movement promises". Although the
> emphasis is on retention which in Holderlin is the whole process of
> remembrance or anamnesis which passes through an increasingly dark night of
> knowledge it is operating in tandem with protention (bow) as a tortous or
> corskscrewing intention that makes our feet into ears that dance and sing
> like corybants which gets Hades to release his bloody paws off of
> Persephone! It's a complex network of indicative sings where the imagination
> operates like Ariadne's thread throughtout a labyrinth in the image, as I
> fancy it, of a creation by Gaudi here http://hanumans.de/gaudi.htm or
> Serre's hermetic Harlequin's robe, or an American quilt and patchwork. The
> general idea is to motivate innovation which is to say the uprising of
> Persephone or a Dionysian rite of spring. I am changing the name of this
> complex system to Dionysus instead of Persephone. It's ah, more logical.
> Dyonisus is a radical research institute doing reasearch as I see it into
> what Walter Benjamin understood the surrealist as doing with their
> exploration of automatic writing or spontenous secretion of nectar which is
> to say motivating the energetic potential and spark of a transformative
> subject or multitude like a BwO or Indra or Dyonisus -- polyeidos kai
> polymorphos. I have been saying that this means as one of many ways of
> imaging this (which is not the construction of an object but a network of
> indicative sign-making production) that 'we' make like the fox (el zorro in
> spanish, robin hood, che guevara, the french resistance, dyonisus, BwO, etc
> and so on and so forth....) Okay I'm back to my old functional sociological
> self. So when you mention "coversational analysis" this is my reading of
> 'it', the vague it which like an 'object' of research itself or an emerging
> network of co-operative attunement is invented in the manner to some extent
> that Garfinkel and his cohorts describe when they describe the sociology
> knowledge in looking at anything from scientist discovering something new or
> a transvestite constructing her gender. My conceptual persona is clearly a
> neoplatonic orphic-dionysian shaman.You peep sound to me like a quietist
> along the lines of a Molinos or Fenelon for all the talk we get from you on
> anything resembling productive action. Did you find a copy of The
> Ethnological Movement? I can't see the authors name in the photocopies I
> have. It could take days to find in all my papers and books which I
> hopelessly try to organize. Anyway part of the challenge is developing a
> common bibliography which me and rene have had some success in doing. Also
> challenging is developing a common vocabulary that is sticky. The "bow" has
> a lot of potential because of it's *translatability* or ability to transform
> into all sorts of rhetorical devices or into family medals which the Italian
> renaissance often understood as a bow which gives color, nuance, tone to any
> cosa nostra kind of thing. The same can be said for Dionysus whose
> translatability or contextshifting and flexibility I have been showing. I'll
> come back to Italy and the bow later. I was just about to write on this but
> alas this summary has been useful.
>
> idiot.
>
> tympan
>
> tympan
>
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