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Brain-Machine
The brain is part of the body.
The tool is embodied not only in the brain,
but also in all the organs of sensation.
In the entire set of "animal spirits" that animate the life of a person.
Labor and production is thus constructed by tools that have been embodied,
this embodiment, then, envelops life.
So through the appropriation of the tool, life is what is put to work.
But putting life to work means putting to work what exactly:
The elements of communication of life.
A single life will never be productive.
A single life becomes productive, and intensely productive
only to the extent that it communicates
with other bodies and other embodied tools.
But then, if this is true, language, the fundamental form of cooperation
and production of productive ideas, becomes central in this process.
But language is like the brain, linked to the body,
and the body does not express itself only in rational
or pseudo-rational forms or images but through powers of life,
those powers that we call affects.
Affective life, therefore, becomes one of the expressions
of the incarnation of the tool in the body.
This means that labor, as it is expressed today,
is something that is not simply productive of wealth but it is above all
productive of languages that produce, interpret, and enjoy wealth.
And that are equally rational and affective.
All this has important consequences for the definition of subjects.
Because once we have stripped from the working class the privilege of being
the only representative of productive labor and we have attributed it to any subject
that has this embodied tool and expresses it through linguistic forms,
at this point we have also said that all those who produce vital powers
are part of this process, and essential to it.
Think for example of the entire circuit of the reproduction of labor power,
from matemity to education and free time,
All of this is part of production.
Here we have the extraordinary possibility of reanimating the pathways of communism,
but not with a model of the rationalization and acceleration
but not with a model of the rationalization and acceleration
or the modernization and supermodernization of capitalism.
We have the opportunity of explaining production and thus organizing
human life within this wealth of powers that constitute the tool:
Languages and affects.
De Senectute
De Senectute
I think that growing old is extension of the ability to act.
A simple and sweet extension of the ability to act.
Growing old does not mean cessation, but a calm extension
a merited and payed off extension of the ability to act.
Death arises in growing old not like
the interstice that run throughout life;
death rather arises as something that the sense of eternity
and thus the intensity of life, can always go beyond.
Fundamentally, death does not exist.
Because when you exist death doesn't,
and when death exists you no longer do.
The possibility of going beyond death is the great dream
not of youth but of old age.
Succeeding in organizing life to go beyond death
is a task facing humanity, a task as important as
that of going beyond exploitation, which is a cause of death
Going beyond death is this great step forward.
Death is not necessary for life;
death is something that exists in addition to life,
and growing old is not an approximation of death
but a different joy of life.
Eternity
Eternity
The materialist conception of eternity involves first of all the fact
that every action is not referred back to anything but to your own responsibility.
That every action is singular and therefore acts on itself,
and has no references except causal relations
and the continuous relationship with others.
Every time that you assume the responsibility of an action,
that thing lives forever, in eternity.
There is no immortality of the soul, but there is the eternity
of your actions.
Eternity of the present you live in every successive instant.
There is this complete fullness, apart from any possible transcendence,
even any logical or moral transcendence.
There is this intensity of action, of the responsibility of action.
...and this is the only way to avoid death:
Seize time, hold it, and fill it with responsibility.
And every time that you lose it in routine or in habit
And every time that you lose it in routine or in habit
or weariness, depression, or anger,
you lose the "ethical" sense of life: And this is eternity.
Eternity is our responsibility with respect to the present,
in every moment and every instant.
Love
Love
The materialist definition of love is a definition of community,
that is, a definition of the construction of affective relationships
that extend through a generosity that constructs social arrangements.
Love cannot be something that is closed in a couple or in the family,
but must be something that opens up to a wider community.
It must be something that constructs communities of knowledge and desire,
that becomes constructive of something else.
Today love is posed in an absolutely fundamental way
Today love is posed in an absolutely fundamental way
by destructing every attempt to limit existence in something proper or private.
I think that love is the fundamental key for transforming
Brain-Machine
the proper or private into what is common.
The brain is part of the body.
The tool is embodied not only in the brain,
but also in all the organs of sensation.
In the entire set of "animal spirits" that animate the life of a person.
Labor and production is thus constructed by tools that have been embodied,
this embodiment, then, envelops life.
So through the appropriation of the tool, life is what is put to work.
But putting life to work means putting to work what exactly:
The elements of communication of life.
A single life will never be productive.
A single life becomes productive, and intensely productive
only to the extent that it communicates
with other bodies and other embodied tools.
But then, if this is true, language, the fundamental form of cooperation
and production of productive ideas, becomes central in this process.
But language is like the brain, linked to the body,
and the body does not express itself only in rational
or pseudo-rational forms or images but through powers of life,
those powers that we call affects.
Affective life, therefore, becomes one of the expressions
of the incarnation of the tool in the body.
This means that labor, as it is expressed today,
is something that is not simply productive of wealth but it is above all
productive of languages that produce, interpret, and enjoy wealth.
And that are equally rational and affective.
All this has important consequences for the definition of subjects.
Because once we have stripped from the working class the privilege of being
the only representative of productive labor and we have attributed it to any subject
that has this embodied tool and expresses it through linguistic forms,
at this point we have also said that all those who produce vital powers
are part of this process, and essential to it.
Think for example of the entire circuit of the reproduction of labor power,
from matemity to education and free time,
All of this is part of production.
Here we have the extraordinary possibility of reanimating the pathways of communism,
but not with a model of the rationalization and acceleration
but not with a model of the rationalization and acceleration
or the modernization and supermodernization of capitalism.
We have the opportunity of explaining production and thus organizing
human life within this wealth of powers that constitute the tool:
Languages and affects.
De Senectute
De Senectute
I think that growing old is extension of the ability to act.
A simple and sweet extension of the ability to act.
Growing old does not mean cessation, but a calm extension
a merited and payed off extension of the ability to act.
Death arises in growing old not like
the interstice that run throughout life;
death rather arises as something that the sense of eternity
and thus the intensity of life, can always go beyond.
Fundamentally, death does not exist.
Because when you exist death doesn't,
and when death exists you no longer do.
The possibility of going beyond death is the great dream
not of youth but of old age.
Succeeding in organizing life to go beyond death
is a task facing humanity, a task as important as
that of going beyond exploitation, which is a cause of death
Going beyond death is this great step forward.
Death is not necessary for life;
death is something that exists in addition to life,
and growing old is not an approximation of death
but a different joy of life.
Eternity
Eternity
The materialist conception of eternity involves first of all the fact
that every action is not referred back to anything but to your own responsibility.
That every action is singular and therefore acts on itself,
and has no references except causal relations
and the continuous relationship with others.
Every time that you assume the responsibility of an action,
that thing lives forever, in eternity.
There is no immortality of the soul, but there is the eternity
of your actions.
Eternity of the present you live in every successive instant.
There is this complete fullness, apart from any possible transcendence,
even any logical or moral transcendence.
There is this intensity of action, of the responsibility of action.
...and this is the only way to avoid death:
Seize time, hold it, and fill it with responsibility.
And every time that you lose it in routine or in habit
And every time that you lose it in routine or in habit
or weariness, depression, or anger,
you lose the "ethical" sense of life: And this is eternity.
Eternity is our responsibility with respect to the present,
in every moment and every instant.
Love
Love
The materialist definition of love is a definition of community,
that is, a definition of the construction of affective relationships
that extend through a generosity that constructs social arrangements.
Love cannot be something that is closed in a couple or in the family,
but must be something that opens up to a wider community.
It must be something that constructs communities of knowledge and desire,
that becomes constructive of something else.
Today love is posed in an absolutely fundamental way
Today love is posed in an absolutely fundamental way
by destructing every attempt to limit existence in something proper or private.
I think that love is the fundamental key for transforming
the proper or private into what is common.