26 de julio de 2009

this is water

Leyendo el blog de chio ahora, recordé algunas líneas inmortales de Melville, que decían, hablando sobre el agua y los 'reveries', más o menos esto:


But look! here come more crowds, pacing straight for the water, and seemingly bound for a dive. Strange! Nothing will content them but the extremest limit of the land; loitering under the shady lee of yonder warehouses will not suffice. No. They must get just as nigh the water as they possibly can without falling And there they stand- miles of them- leagues. Inlanders all, they come from lanes and alleys, streets avenues- north, east, south, and west. Yet here they all unite. Tell me, does the magnetic virtue of the needles of the compasses of all those ships attract them thither?

Once more. Say you are in the country; in some high land of lakes. Take almost any path you please, and ten to one it carries you down in a dale, and leaves you there by a pool in the stream. There is magic in it. Let the most absent-minded of men be plunged in his deepest reveries- stand that man on his legs, set his feet a-going, and he will infallibly lead you to water, if water there be in all that region. Should you ever be athirst in the great American desert, try this experiment, if your caravan happen to be supplied with a metaphysical professor. Yes, as every one knows, meditation and water are wedded for ever.

But here is an artist. He desires to paint you the dreamiest, shadiest, quietest, most enchanting bit of romantic landscape in all the valley of the Saco. What is the chief element he employs? There stand his trees, each with a hollow trunk, as if a hermit and a crucifix were within; and here sleeps his meadow, and there sleep his cattle; and up from yonder cottage goes a sleepy smoke. Deep into distant woodlands winds a mazy way, reaching to overlapping spurs of mountains bathed in their hill-side blue. But though the picture lies thus tranced, and though this pine-tree shakes down its sighs like leaves upon this shepherd's head, yet all were vain, unless the shepherd's eye were fixed upon the magic stream before him. Go visit the Prairies in June, when for scores on scores of miles you wade knee-deep among Tiger-lilies- what is the one charm wanting?- Water- there is not a drop of water there! Were Niagara but a cataract of sand, would you travel your thousand miles to see it? Why did the poor poet of Tennessee, upon suddenly receiving two handfuls of silver, deliberate whether to buy him a coat, which he sadly needed, or invest his money in a pedestrian trip to Rockaway Beach? Why is almost every robust healthy boy with a robust healthy soul in him, at some time or other crazy to go to sea? Why upon your first voyage as a passenger, did you yourself feel such a mystical vibration, when first told that you and your ship were now out of sight of land? Why did the old Persians hold the sea holy? Why did the Greeks give it a separate deity, and own brother of Jove? Surely all this is not without meaning. And still deeper the meaning of that story of Narcissus, who because he could not grasp the tormenting, mild image he saw in the fountain, plunged into it and was drowned. But that same image, we ourselves see in all rivers and oceans. It is the image of the ungraspable phantom of life; and this is the key to it all.

The Wire: "The King stay the King"




Omar: "It's all in the game, no?"

25 de julio de 2009

The Idea of Justice: Amartya Sen

Amartya Sen hablará en el LSE sobre su nuevo libraco de 500 páginas que 'resume' su obra y que además trata sobre la idea de la justicia. En este blog hemos tropicalizado algunos de los ejemplos que aparecen en sus papers recientes, y que funcionan bien como prueba ideológica en algunos casos.

Este ejemplo citado presenta una pregunta que da nombre a sus Tanner Lectures: Equality of what?

Todos argumentamos a favor de la equidad. Sin embargo, la pregunta clave que casi nunca se explicita es: ¿equidad de qué? : los libertarios luchan por la igualdad de derechos, otros abogan por igualad de recursos, mientras que otro grupo no habla ni de recursos ni de derechos, sino de oportunidades.

La respuesta de Sen - todos sabemos que anduvo con Martha Nussbaum y que esto lo retoman de Aristóteles - radica en la igualdad de Capabilities.


The Idea of Justice
Date: Monday 27 July 2009
Time: 6.30-8pm (Londres. Hora costa rica: 11.30, por si no tiene nada que hacer a esa hora y quiere verlo en vivo)
Venue: Sheikh Zayed Theatre, New Academic Building
Speaker: Professor Amartya Sen

17 de julio de 2009

elogio de helio

¿En qué otra cosa están de acuerdo Beto Cañas, Helio Gallardo y Julio Rodríguez?

¨La A (H1N1) potenció la figura de María Luisa Ávila Agüero, Ministra de Salud. Se la vio informada, diligente, precisa, serena. Ni “secretaria ejecutiva” ni “chica loca”. Da confianza aunque no logre derrotar a la pandemia (cosa que no dice hará) porque eso depende de factores que ni siquiera la Virgen de los Ángeles controla.

Ávila Agüero es, pues, la limonada de la administración.¨

16 de julio de 2009

ejercicios para intérpretes de personas: lección 1

¿a qué se dedicaba este señor?

12 de julio de 2009

¿qué significa ser revolucionario hoy?

8 de julio de 2009

lo que aprendimos de honduras

“What have Latin American presidents learned from Honduras?” he(Zelaya) asked Mrs. Clinton.

As the secretary shook her head, Mr. Zelaya smiled and said, “To sleep with our clothes on and our bags packed.”

7 de julio de 2009

oiga, queleibadecir?

1 de julio de 2009

payaso

Michael Jackson and Martin Heidegger: The One

The way you make me feel.
http://www.youtube.com/watch?v=BBHjxjGlkMo


Creo que a Heidegger -y a Kierkegaard - le habrìa gustado este video de Jackson, ya que ejemplifica y muestra como funicona el Uno.

El video inicia con un grupo de cotidiana gente en la en la medianía, en la nivelación, en la publicidad, que de alguna forma hace lo que se hace en el lugar. Jackson es llamado por un viejo que se sienta en una grada, y mira desde la distancia. El viejo está algo más lejos del dominio de los otros en su vivir cotidiano. Algo apartado de la `dictadura de los otros´. El viejo dice:

¨I`ve been watching you. you´ve been trying to act like them boys. Man, they aint about nothing. why dont you just be yourself?¨

(luego se descarrila un poco de heidegger y dice ¨look inside y and find yourself¨. Heidegger jamàs le habrìa dicho eso, puesto que no hay ningun ´dentro´, ni ningun yourself, ningun yo puro y mio solamente, separado del Uno.

Pero enmendémosle la plana a Michael. Si ese negro hubiera sido Heidegger le habría dicho:

´ you have to do what you do, be what you are, do it how you do it... you are how you do it. thats what you are nigger!`-suponiendo que Heidegger fuera negro -si Dios fuera negro- y hubiera nacido en el Bronx y se llamara Heinigger,o Heinigga. (Ok. Bien malo.)
En resumen: el consejo es ºasume el rol que te viene del Uno, y que no inventaste puesto que es público -ser bailarín o padre o amigo o seductor- y de alguna manera ajeno, elígelo, y hazlo propio y hazlo de alguna forma único y tuyo. Qué sé yo. Tienes que ponerte zapatos y medias porque así 'se va en el mundo'. Entonces, ponte zapatos negros, sí, pero medias blancas*.

Be authentic. Dasein is Desing, nigger.

(parte de los requistos de para pasar Seminario sobre Heidegger)