Freitag, 31. Dezember 2010
Sonntag, 26. Dezember 2010
Mittwoch, 22. Dezember 2010
laifs bilder des jahres
Tolle Bilder, schön mal Revue passieren lassen, das Jahr.
Hat übrigens Ina gemacht (also nicht die Bilder, aber den Zusammenschnitt)!
Sonntag, 19. Dezember 2010
Google Books Ngram Viewer
Habt ihr das schon gesehen? Das Google Books Ngram Viewer ist echt cool und bestimmt auch ziemlich nützlich.
Hier ist ein Artikel darüber von Scientific American: New Tool Tracks Culture Through the Centuries via Google Books
The field of "culturomics" promises humanities researchers a robust quantitative tool to analyze cultural trends back to the 1500s.
Culturomics hört sich dumm an, aber das Tool an sich ist überhaupt nicht dumm. Hier ein Direktlink: Google Books Ngram Viewer.
Check it out!
Hier ist ein Artikel darüber von Scientific American: New Tool Tracks Culture Through the Centuries via Google Books
The field of "culturomics" promises humanities researchers a robust quantitative tool to analyze cultural trends back to the 1500s.
Culturomics hört sich dumm an, aber das Tool an sich ist überhaupt nicht dumm. Hier ein Direktlink: Google Books Ngram Viewer.
Check it out!
Samstag, 27. November 2010
Freitag, 19. November 2010
Freitag, 5. November 2010
jerry and the ballmachine
wie gesagt, tiere gehen immer in der werbung. in diesem fall hat das ganze aber auch eine irgendwie gruselige komponente. wie direkt aus einer schönen neuen zukunftswelt, in der roboter und ihre haustiere den (überflüssigen) menschen verdrängt haben. und das kühle klavierspiel im hintergrund kommt dann eben auch vom band (oder von roboterhand) und dudelt so den ganzen tag vor sich hin, während dackel jerry einen ball nach dem anderen in den flur schießt, bis er abends halbtot in seine schlafecke sinkt und von ballmaschinen träumt, die vier bälle gleichzeitig in alle himmelsrichtungen ballern und nach jedem zehnten schuss eine lecker wurst auswerfen...
Donnerstag, 28. Oktober 2010
Mittwoch, 20. Oktober 2010
Montag, 18. Oktober 2010
Freitag, 1. Oktober 2010
Dienstag, 28. September 2010
Radical Face: Welcome Home
aber viel schöner ist natürlich, wenn die musik auch noch richtig toll ist... (das wirklich tolle video des wirklich tollen songs der aktuellen nikon-kampagne)
Donnerstag, 16. September 2010
where (british) cats live
wie heißt es so schön zynisch unter werbern: tiere (und kinder) gehen immer...
Mittwoch, 15. September 2010
engagiert für engagierte
meine kleine schneidewerkstatt: was neues aus der welt (bzw. für diese) der engagierten...;-)
Donnerstag, 26. August 2010
Mittwoch, 18. August 2010
Donnerstag, 22. Juli 2010
Sonntag, 20. Juni 2010
Mittwoch, 16. Juni 2010
fuckin' snails
Kennt ihr den? Es gibt diesen frisch abgesägten Baumstumpf am Waldrand von Gehrden (hinter dem Berggasthof, auf der Seite von Redderse, Langreder etc.), wo ein gutes Dutzend riesiger Weinbergschnecken sich regelmäßig zur ununterbrochenen und - aufgrund der in unseren Augen langsam erscheinenden - sehr sorgfältigen Paarung trifft. Anscheinend eine lokale Bekanntheit, jedenfalls soll die Zeitung auch schon berichtet haben, wie mein Vater sagte. Nun ja, kopulierende Schnecken haben jedenwalls was seltsam Esoterisches...
Samstag, 12. Juni 2010
Donnerstag, 10. Juni 2010
Sonntag, 30. Mai 2010
Dienstag, 18. Mai 2010
Dienstag, 4. Mai 2010
Erster amazon-Einkauf
Ich habe irgendwo einen Artikel gelesen, wo es darum ging, wie überraschend es sein kann, die eigene Bestell-Historie bei amazon anzugucken. Vor allem: was war das erste, was ich bei amazon gekauft habe (woran ich mich natürlich nicht erinnern kann)? Ich habe also bei amazon.com und amazon.de nachgeguckt. Bei amazon.com habe ich nichts vor 2006 bestellt, bei amazon.de bin ich schon vier Jahre länger dabei. Meine erste Bestellung, am 9. März 2002 (zwei Monate vor Aris Geburt) bestand aus zwei Bücher: Kinderkrankheiten natürlich behandeln und 9-11 von Noam Chomsky...
Montag, 3. Mai 2010
Donnerstag, 15. April 2010
Je vous connais, mylord...
ob flohmarkt an der place de clignancourt...
oder louvre...
oder superette...
oder vorstadtabsteigen...
oder noch mal louvre...
oder cooler hase...
oder die schöne eisenturm, bien sûr...
...manchen städten können eben auch regen und 5 grad nix anhaben. Alors, à la votre!
oder louvre...
oder superette...
oder vorstadtabsteigen...
oder noch mal louvre...
oder cooler hase...
oder die schöne eisenturm, bien sûr...
...manchen städten können eben auch regen und 5 grad nix anhaben. Alors, à la votre!
Dienstag, 13. April 2010
Bier nur noch in der Mittagspause
Da wuerde ich auch streiken...
Kopenhagen - Sie sitzen auf dem Trockenen und wehren sich: Hunderte Mitarbeiter der dänischen Brauerei Carlsberg sind in einen Streik getreten. Doch nicht, um mehr Geld oder kürzere Arbeitszeiten rauszuschlagen - die Arbeiter sind sauer, weil sie künftig an ihrem Arbeitsplatz kein Bier mehr trinken dürfen.
Die Unternehmensleitung hatte Anfang des Monats strengere Alkohol-Richtlinien in Kraft gesetzt und sämtliche Bier-Kühlschränke in der Firma entfernt. Seitdem dürfen die Mitarbeiter nur noch in ihrer 30- minütigen Mittagspause in der Kantine Bier trinken. Zuvor durften sie sich den ganzen Tag über an den Kühlschränken bedienen.
Die einzige Beschränkung bisher war, "dass man bei der Arbeit nicht betrunken sein durfte", sagte Unternehmenssprecher Jens Bekke. "Es war jedem Einzelnen überlassen, sich verantwortungsvoll zu verhalten."
Der Rest der Story hier bei Spiegel Online.
Kopenhagen - Sie sitzen auf dem Trockenen und wehren sich: Hunderte Mitarbeiter der dänischen Brauerei Carlsberg sind in einen Streik getreten. Doch nicht, um mehr Geld oder kürzere Arbeitszeiten rauszuschlagen - die Arbeiter sind sauer, weil sie künftig an ihrem Arbeitsplatz kein Bier mehr trinken dürfen.
Die Unternehmensleitung hatte Anfang des Monats strengere Alkohol-Richtlinien in Kraft gesetzt und sämtliche Bier-Kühlschränke in der Firma entfernt. Seitdem dürfen die Mitarbeiter nur noch in ihrer 30- minütigen Mittagspause in der Kantine Bier trinken. Zuvor durften sie sich den ganzen Tag über an den Kühlschränken bedienen.
Die einzige Beschränkung bisher war, "dass man bei der Arbeit nicht betrunken sein durfte", sagte Unternehmenssprecher Jens Bekke. "Es war jedem Einzelnen überlassen, sich verantwortungsvoll zu verhalten."
Der Rest der Story hier bei Spiegel Online.
Donnerstag, 1. April 2010
Mittwoch, 24. März 2010
Samstag, 27. Februar 2010
Donnerstag, 25. Februar 2010
Lars Von Trier's new ad campaign for Danish tourism
I won't post the video here, because it's really kind of shocking--I mean, really, really sick and wrong--but it's also really funny, so I'll post a link to it here. (Oh, and yes, it's satire. If you don't already know The Onion, you need to check it out.)
Samstag, 20. Februar 2010
Donnerstag, 18. Februar 2010
The Cosmic Hologram
Our world may be a giant hologram
DRIVING through the countryside south of Hanover, it would be easy to miss the GEO600 experiment. From the outside, it doesn't look much: in the corner of a field stands an assortment of boxy temporary buildings, from which two long trenches emerge, at a right angle to each other, covered with corrugated iron. Underneath the metal sheets, however, lies a detector that stretches for 600 metres.
For the past seven years, this German set-up has been looking for gravitational waves - ripples in space-time thrown off by super-dense astronomical objects such as neutron stars and black holes. GEO600 has not detected any gravitational waves so far, but it might inadvertently have made the most important discovery in physics for half a century.
For many months, the GEO600 team-members had been scratching their heads over inexplicable noise that is plaguing their giant detector. Then, out of the blue, a researcher approached them with an explanation. In fact, he had even predicted the noise before he knew they were detecting it. According to Craig Hogan, a physicist at the Fermilab particle physics lab in Batavia, Illinois, GEO600 has stumbled upon the fundamental limit of space-time - the point where space-time stops behaving like the smooth continuum Einstein described and instead dissolves into "grains", just as a newspaper photograph dissolves into dots as you zoom in. "It looks like GEO600 is being buffeted by the microscopic quantum convulsions of space-time," says Hogan.
If this doesn't blow your socks off, then Hogan, who has just been appointed director of Fermilab's Center for Particle Astrophysics, has an even bigger shock in store: "If the GEO600 result is what I suspect it is, then we are all living in a giant cosmic hologram."
[....]
What's more, work by several string theorists, most notably Juan Maldacena at the Institute for Advanced Study in Princeton, has confirmed that the idea is on the right track. He showed that the physics inside a hypothetical universe with five dimensions and shaped like a Pringle is the same as the physics taking place on the four-dimensional boundary.
[Wow, the cosmic holographic Pringle!!!]
DRIVING through the countryside south of Hanover, it would be easy to miss the GEO600 experiment. From the outside, it doesn't look much: in the corner of a field stands an assortment of boxy temporary buildings, from which two long trenches emerge, at a right angle to each other, covered with corrugated iron. Underneath the metal sheets, however, lies a detector that stretches for 600 metres.
For the past seven years, this German set-up has been looking for gravitational waves - ripples in space-time thrown off by super-dense astronomical objects such as neutron stars and black holes. GEO600 has not detected any gravitational waves so far, but it might inadvertently have made the most important discovery in physics for half a century.
For many months, the GEO600 team-members had been scratching their heads over inexplicable noise that is plaguing their giant detector. Then, out of the blue, a researcher approached them with an explanation. In fact, he had even predicted the noise before he knew they were detecting it. According to Craig Hogan, a physicist at the Fermilab particle physics lab in Batavia, Illinois, GEO600 has stumbled upon the fundamental limit of space-time - the point where space-time stops behaving like the smooth continuum Einstein described and instead dissolves into "grains", just as a newspaper photograph dissolves into dots as you zoom in. "It looks like GEO600 is being buffeted by the microscopic quantum convulsions of space-time," says Hogan.
If this doesn't blow your socks off, then Hogan, who has just been appointed director of Fermilab's Center for Particle Astrophysics, has an even bigger shock in store: "If the GEO600 result is what I suspect it is, then we are all living in a giant cosmic hologram."
[....]
What's more, work by several string theorists, most notably Juan Maldacena at the Institute for Advanced Study in Princeton, has confirmed that the idea is on the right track. He showed that the physics inside a hypothetical universe with five dimensions and shaped like a Pringle is the same as the physics taking place on the four-dimensional boundary.
[Wow, the cosmic holographic Pringle!!!]
Badiou on the communist hypothesis
[Originally published in Le Monde, 13 February 2010. Translated by Alberto Toscano, and copied from here]
Alain Badiou
The Courage of the Present
For almost thirty years, the present, in our country, has been a disoriented time. I mean a time that does not offer its youth, especially the youth of the popular classes, any principle to orient existence. What is the precise character of this disorientation? One of its foremost operations consists in always making illegible the previous sequence, that sequence which was well and truly oriented. This operation is characteristic of all reactive, counter-revolutionary periods, like the one we’ve been living through ever since the end of the seventies. We can for example note that the key feature of the Thermidorean reaction, after the plot of 9 Thermidor and the execution without trial of the Jacobin leaders, was to make illegible the previous Robespierrean sequence: its reduction to the pathology of some blood-thirsty criminals impeded any political understanding. This view of things lasted for decades, and it aimed lastingly to disorient the people, which was considered to be, as it always is, potentially revolutionary.
To make a period illegible is much more than to simply condemn it. One of the effects of illegibility is to make it impossible to find in the period in question the very principles capable of remedying its impasses. If the period is declared to be pathological, nothing can be extracted from it for the sake of orientation, and the conclusion, whose pernicious effects confront us every day, is that one must resign oneself to disorientation as a lesser evil. Let us therefore pose, with regard to a previous and visibly closed sequence of the politics of emancipation, that it must remain legible for us, independently of the final judgment about it.
In the debate concerning the rationality of the French Revolution during the Third Republic, Clemenceau produced a famous formula: ‘The French Revolution forms a bloc’. This formula is noteworthy because it declares the integral legibility of the process, whatever the tragic vicissitudes of its unfolding may have been. Today, it is clear that it is with reference to communism that the ambient discourse transforms the previous sequence into an opaque pathology. I take it upon myself therefore to say that the communist sequence, including all of its nuances, in power as well as in opposition, which lay claim to the same idea, also forms a bloc.
So what can the principle and the name of a genuine orientation be today? I propose that we call it, faithfully to the history of the politics of emancipation, the communist hypothesis. Let us note in passing that our critics want to scrap the word ‘communism’ under the pretext that an experience with state communism, which lasted seventy years, failed tragically. What a joke! When it’s a question of overthrowing the domination of the rich and the inheritance of power, which have lasted millennia, their objections rest on seventy years of stumbling steps, violence and impasses! Truth be told, the communist idea has only traversed an infinitesimal portion of the time of its verification, of its effectuation. What is this hypothesis? It can be summed up in three axioms.
First, the idea of equality. The prevalent pessimistic idea, which once again dominates our time, is that human nature is destined to inequality; that it’s of course a shame that this is so, but that once we’ve shed a few tears about this, it is crucial to grasp this and accept it. To this view, the communist idea responds not exactly with the proposal of equality as a programme – let us realize the deep-seated equality immanent to human nature – but by declaring that the egalitarian principle allows us to distinguish, in every collective action, that which is in keeping with the communist hypothesis, and therefore possesses a real value, from that which contradicts it, and thus throws us back to an animal vision of humanity.
Then we have the conviction that the existence of a separate coercive state is not necessary. This is the thesis, shared by anarchists and communists, of the withering-away of the state. There have existed societies without the state, and it is rational to postulate that there may be others in the future. But above all, it is possible to organize popular political action without subordinating it to the idea of power, representation within the state, elections, etc. The liberating constraint of organized action can be exercised outside the state. There are many examples of this, including recent ones: the unexpected power of the movement of December 1995 delayed by several years anti-popular measures on pensions. The militant action of undocumented workers did not stop a host of despicable laws, but it has made it possible for these workers to be recognized as a part of our collective and political life.
A final axiom: the organization of work does not imply its division, the specialization of tasks, and in particular the oppressive differentiation between intellectual and manual labour. It is necessary and possible to aim for the essential polymorphousness of human labour. This is the material basis of the disappearance of classes and social hierarchies. These three principles do not constitute a programme; they are maxims of orientation, which anyone can use as a yardstick to evaluate what he or she says and does, personally or collectively, in its relation to the communist hypothesis.
The communist hypothesis has known two great stages, and I propose that we’re entering into a third phase of its existence. The communist hypothesis established itself on a vast scale between the 1848 revolutions and the Paris Commune (1871). The dominant themes then were those of the workers’ movement and insurrection. Then there was a long interval, lasting almost forty years (from 1871 to 1905), which corresponds to the apex of European imperialism and the systematic plunder of numerous regions of the planet. The sequence that goes from 1905 to 1976 (Cultural Revolution in China) is the second sequence of the effectuation of the communist hypothesis. Its dominant theme is the theme of the party, accompanied by its main (and unquestionable) slogan: discipline is the only weapon of those who have nothing. From 1976 to today, there is a second period of reactive stabilization, a period in which we still live, during which we have witnessed the collapse of the single-party socialist dictatorships created in the second sequence.
I am convinced that a third historical sequence of the communist hypothesis will inevitably open up, different from the two previous ones, but paradoxically closer to the first than the second. This sequence will share with the sequence that prevailed in the nineteenth century that fact that what is at stake in it is the very existence of the communist hypothesis, which today is almost universally denied. It is possible to define what, along with others, I am attempting as preliminary efforts aimed at the reestablishment of the communist hypothesis and the deployment of its third epoch.
What we need, in these early days of the third sequence of existence of the communist hypothesis, is a provisional morality for a disoriented time. It’s a matter of minimally maintaining a consistent subjective figure, without being able to rely on the communist hypothesis, which has yet to be re-established on a grand scale. It is necessary to find a real point to hold, whatever the cost, an ‘impossible’ point that cannot be inscribed in the law of the situation. We must hold a real point of this type and organize its consequences.
The living proof that our societies are obviously in-human is today the foreign undocumented worker: he is the sign, immanent to our situation, that there is only one world. To treat the foreign proletarian as though he came from another world, that is indeed the specific task of the ‘home office’ (ministère de l'identité nationale), which has its own police force (the ‘border police’). To affirm, against this apparatus of the state, that any undocumented worker belongs to the same world as us, and to draw the practical, egalitarian and militant consequences of this – that is an example of a type of provisional morality, a local orientation in keeping with the communist hypothesis, amid the global disorientation which only its reestablishment will be able to counter.
The principal virtue that we need is courage. This is not always the case: in other circumstances, other virtues may have priority. For instance, during the revolutionary war in China, Mao promoted patience as the cardinal virtue. But today, it is undeniably courage. Courage is the virtue that manifests itself, without regard for the laws of the world, by the endurance of the impossible. It’s a question of holding the impossible point without needing to account for the whole of the situation: courage, to the extent that it’s a matter of treating the point as such, is a local virtue. It partakes of a morality of the place, and its horizon is the slow reestablishment of the communist hypothesis.
Alain Badiou
The Courage of the Present
For almost thirty years, the present, in our country, has been a disoriented time. I mean a time that does not offer its youth, especially the youth of the popular classes, any principle to orient existence. What is the precise character of this disorientation? One of its foremost operations consists in always making illegible the previous sequence, that sequence which was well and truly oriented. This operation is characteristic of all reactive, counter-revolutionary periods, like the one we’ve been living through ever since the end of the seventies. We can for example note that the key feature of the Thermidorean reaction, after the plot of 9 Thermidor and the execution without trial of the Jacobin leaders, was to make illegible the previous Robespierrean sequence: its reduction to the pathology of some blood-thirsty criminals impeded any political understanding. This view of things lasted for decades, and it aimed lastingly to disorient the people, which was considered to be, as it always is, potentially revolutionary.
To make a period illegible is much more than to simply condemn it. One of the effects of illegibility is to make it impossible to find in the period in question the very principles capable of remedying its impasses. If the period is declared to be pathological, nothing can be extracted from it for the sake of orientation, and the conclusion, whose pernicious effects confront us every day, is that one must resign oneself to disorientation as a lesser evil. Let us therefore pose, with regard to a previous and visibly closed sequence of the politics of emancipation, that it must remain legible for us, independently of the final judgment about it.
In the debate concerning the rationality of the French Revolution during the Third Republic, Clemenceau produced a famous formula: ‘The French Revolution forms a bloc’. This formula is noteworthy because it declares the integral legibility of the process, whatever the tragic vicissitudes of its unfolding may have been. Today, it is clear that it is with reference to communism that the ambient discourse transforms the previous sequence into an opaque pathology. I take it upon myself therefore to say that the communist sequence, including all of its nuances, in power as well as in opposition, which lay claim to the same idea, also forms a bloc.
So what can the principle and the name of a genuine orientation be today? I propose that we call it, faithfully to the history of the politics of emancipation, the communist hypothesis. Let us note in passing that our critics want to scrap the word ‘communism’ under the pretext that an experience with state communism, which lasted seventy years, failed tragically. What a joke! When it’s a question of overthrowing the domination of the rich and the inheritance of power, which have lasted millennia, their objections rest on seventy years of stumbling steps, violence and impasses! Truth be told, the communist idea has only traversed an infinitesimal portion of the time of its verification, of its effectuation. What is this hypothesis? It can be summed up in three axioms.
First, the idea of equality. The prevalent pessimistic idea, which once again dominates our time, is that human nature is destined to inequality; that it’s of course a shame that this is so, but that once we’ve shed a few tears about this, it is crucial to grasp this and accept it. To this view, the communist idea responds not exactly with the proposal of equality as a programme – let us realize the deep-seated equality immanent to human nature – but by declaring that the egalitarian principle allows us to distinguish, in every collective action, that which is in keeping with the communist hypothesis, and therefore possesses a real value, from that which contradicts it, and thus throws us back to an animal vision of humanity.
Then we have the conviction that the existence of a separate coercive state is not necessary. This is the thesis, shared by anarchists and communists, of the withering-away of the state. There have existed societies without the state, and it is rational to postulate that there may be others in the future. But above all, it is possible to organize popular political action without subordinating it to the idea of power, representation within the state, elections, etc. The liberating constraint of organized action can be exercised outside the state. There are many examples of this, including recent ones: the unexpected power of the movement of December 1995 delayed by several years anti-popular measures on pensions. The militant action of undocumented workers did not stop a host of despicable laws, but it has made it possible for these workers to be recognized as a part of our collective and political life.
A final axiom: the organization of work does not imply its division, the specialization of tasks, and in particular the oppressive differentiation between intellectual and manual labour. It is necessary and possible to aim for the essential polymorphousness of human labour. This is the material basis of the disappearance of classes and social hierarchies. These three principles do not constitute a programme; they are maxims of orientation, which anyone can use as a yardstick to evaluate what he or she says and does, personally or collectively, in its relation to the communist hypothesis.
The communist hypothesis has known two great stages, and I propose that we’re entering into a third phase of its existence. The communist hypothesis established itself on a vast scale between the 1848 revolutions and the Paris Commune (1871). The dominant themes then were those of the workers’ movement and insurrection. Then there was a long interval, lasting almost forty years (from 1871 to 1905), which corresponds to the apex of European imperialism and the systematic plunder of numerous regions of the planet. The sequence that goes from 1905 to 1976 (Cultural Revolution in China) is the second sequence of the effectuation of the communist hypothesis. Its dominant theme is the theme of the party, accompanied by its main (and unquestionable) slogan: discipline is the only weapon of those who have nothing. From 1976 to today, there is a second period of reactive stabilization, a period in which we still live, during which we have witnessed the collapse of the single-party socialist dictatorships created in the second sequence.
I am convinced that a third historical sequence of the communist hypothesis will inevitably open up, different from the two previous ones, but paradoxically closer to the first than the second. This sequence will share with the sequence that prevailed in the nineteenth century that fact that what is at stake in it is the very existence of the communist hypothesis, which today is almost universally denied. It is possible to define what, along with others, I am attempting as preliminary efforts aimed at the reestablishment of the communist hypothesis and the deployment of its third epoch.
What we need, in these early days of the third sequence of existence of the communist hypothesis, is a provisional morality for a disoriented time. It’s a matter of minimally maintaining a consistent subjective figure, without being able to rely on the communist hypothesis, which has yet to be re-established on a grand scale. It is necessary to find a real point to hold, whatever the cost, an ‘impossible’ point that cannot be inscribed in the law of the situation. We must hold a real point of this type and organize its consequences.
The living proof that our societies are obviously in-human is today the foreign undocumented worker: he is the sign, immanent to our situation, that there is only one world. To treat the foreign proletarian as though he came from another world, that is indeed the specific task of the ‘home office’ (ministère de l'identité nationale), which has its own police force (the ‘border police’). To affirm, against this apparatus of the state, that any undocumented worker belongs to the same world as us, and to draw the practical, egalitarian and militant consequences of this – that is an example of a type of provisional morality, a local orientation in keeping with the communist hypothesis, amid the global disorientation which only its reestablishment will be able to counter.
The principal virtue that we need is courage. This is not always the case: in other circumstances, other virtues may have priority. For instance, during the revolutionary war in China, Mao promoted patience as the cardinal virtue. But today, it is undeniably courage. Courage is the virtue that manifests itself, without regard for the laws of the world, by the endurance of the impossible. It’s a question of holding the impossible point without needing to account for the whole of the situation: courage, to the extent that it’s a matter of treating the point as such, is a local virtue. It partakes of a morality of the place, and its horizon is the slow reestablishment of the communist hypothesis.
Sonntag, 14. Februar 2010
Donnerstag, 11. Februar 2010
Dienstag, 9. Februar 2010
Farben
So, ich habe mal das Design etwas geändert, damit Youtube Videos nicht mehr abgeschnitten werden. Wir können es noch ändern, ist ja nur so 'ne schnelle Lösung...
Freitag, 29. Januar 2010
Die spinnen, die Chinesen...
...gleich einen ganzen Berg umzubenennen.
Aber schon komisch, dass ein einzelner Film - der einem in unseren Hemisphären eigentlich nicht besonders aufsehenerregend vorkommt (vielleicht ist man aber auch schon ganz schön abgestumpft von zu vielen ähnlichen Fantasyfilmen) ein Regime, das vergleichsweise sicher über ein Milliardenvolk bestimmt, nervös machen kann.
Abgesehen von erzählerischen Schwächen (und davon, dass mich der Film trotzdem gut unterhalten, teilweise sogar gerührt hat, was ich aber auf die üblichen Taschenspieler-Emo-Tricks von Hollywood schiebe), was ist das eigentlich für ein Weg: Die Welt der Technik ins Extrem treiben, um den eigenen (unvollkommenen) Körper zu verlassen, in einem anderen langsam heimisch zu werden, merken, dass die Technik scheiße ist, dann erst den eigenen Körper abzustoßen, um dann auch die Technik zu vernichten, und schließlich leben wie in Urzeiten (bzw. in fernster Zukunft), streng naturverbunden, nachhaltig etc., womöglich als sei nie etwas anderes gewesen. Das klingt schon ein bisschen nach einer Welt von Stanislaw Lem. Hm, lange nicht gelesen, wär vielleicht mal wieder an der Zeit...
Aber schon komisch, dass ein einzelner Film - der einem in unseren Hemisphären eigentlich nicht besonders aufsehenerregend vorkommt (vielleicht ist man aber auch schon ganz schön abgestumpft von zu vielen ähnlichen Fantasyfilmen) ein Regime, das vergleichsweise sicher über ein Milliardenvolk bestimmt, nervös machen kann.
Abgesehen von erzählerischen Schwächen (und davon, dass mich der Film trotzdem gut unterhalten, teilweise sogar gerührt hat, was ich aber auf die üblichen Taschenspieler-Emo-Tricks von Hollywood schiebe), was ist das eigentlich für ein Weg: Die Welt der Technik ins Extrem treiben, um den eigenen (unvollkommenen) Körper zu verlassen, in einem anderen langsam heimisch zu werden, merken, dass die Technik scheiße ist, dann erst den eigenen Körper abzustoßen, um dann auch die Technik zu vernichten, und schließlich leben wie in Urzeiten (bzw. in fernster Zukunft), streng naturverbunden, nachhaltig etc., womöglich als sei nie etwas anderes gewesen. Das klingt schon ein bisschen nach einer Welt von Stanislaw Lem. Hm, lange nicht gelesen, wär vielleicht mal wieder an der Zeit...
Dienstag, 26. Januar 2010
Was ihr auch macht...
das rockt:
gestern abend auf mtv zum ersten mal gesehen und lange nicht mehr spontan so zu einem song abgegangen (und dann auch noch'n deutscher!).
so kann's weitergehen, brave new year
gestern abend auf mtv zum ersten mal gesehen und lange nicht mehr spontan so zu einem song abgegangen (und dann auch noch'n deutscher!).
so kann's weitergehen, brave new year
Freitag, 15. Januar 2010
Haiti, capital, and politics
Philosopher Peter Hallward has an important short piece on "Our role in Haiti's plight" up on the Guardian. It's being attacked in the comments by a lot of people who clearly don't get it. Mark Fisher (aka k-punk, author of Capitalist Realism) has a good discussion of the text and the reactions it's drawing on his blog.
I for one agree with the sentiment being expressed by Hallward and k-punk: we have to send aid (=money), but we have to be careful what this aid means in practice, and even then we can't pretend that we thereby wash our hands of complicity in an un-natural (or as I prefer to call it post-natural) disaster.
I for one agree with the sentiment being expressed by Hallward and k-punk: we have to send aid (=money), but we have to be careful what this aid means in practice, and even then we can't pretend that we thereby wash our hands of complicity in an un-natural (or as I prefer to call it post-natural) disaster.
Freitag, 8. Januar 2010
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