https://www.amazon.com/dp/B08PP49CVP?binding=hardcover&ref=dbs_dp_rwt_sb_pc_thcv
https://en.wikipedia.org/wiki/Yirmiyahu_Yovel
Yovel's best-known book is Spinoza and other Heretics, (Princeton 1989), a diptych in two volumes that offers a new interpretation of the existential origins of Spinoza's intellectual revolution (Vol. I) and its developments in later thinkers of modernity (Vol. II). Spinoza appealed to Yovel primarily by his radical principle of immanence, which Yovel sees as paradigmatic of much of modern thought, and by his striking personal case. No modern thinker before Nietzsche has gone as far as Spinoza in shedding all historical religion and all horizons of transcendence. In wondering what had enabled Spinoza to tear himself so drastically from the Western theistic tradition, Yovel did not turn directly to the rational arguments that drove Spinoza, but looked first for the historico-existential situation that cleared the mental space for those arguments to emerge and take hold in the mind.[10]
The answer, Yovel suggested, is linked to the dualities and confused religious identity of the peculiar Jewish group from which Spinoza came, the so-called Marranos, who before arriving in Holland had lived for generations in Spain and Portugal as forced converts from Judaism, absorbing Christian symbols, mental patterns and ways of thinking. Former Jews who tried to remain Jewish in secret had only scant knowledge of Judaism, and what they knew they conceptualized in Christian terms; while others, having mixed the two religions, ended up neither Jews nor Christians, and looked to the affairs of this life and this world as a substitute to religious salvation in either Jesus or Moses. However, describing the events of Marranos responding to the miracle in the Convent of São Domingos in Lisbon on April 19, 1506 with statements such as "How can a piece of wood do miracles?", or "Put some water to it and it'll go out", Yovel states that these words "expressed the same rough Jewish common sense resisting the Catholic sense of mysterium and insisting on calling super-rational phenomena by their earthly names."[11] The Marrano experience, Yovel suggests, made it possible for several ex-Marranos to adopt the immanent and "secular" standpoint which Spinoza radicalized and gave it a powerful systematization.[12]
Volume One (The Marrano of Reason)[13] uses historical and literary materials to elicit a set of typical and recurring Marrano patterns (for example: life on two levels, overt and concealed; the use of equivocation and dual language; the search for an alternative way to salvation, replacing Jesus and Moses with philosophical reason, etc.) which in Spinoza are transposed from the context of religion to that of reason. From the other direction, key philosophical issues in Spinoza (language, politics and the multitude, the third kind of knowledge) are also, at the same time, shown to be responding to Marrano-like elements that further illuminate and contextualize them. Yovel insists that this contextualization is not reductive: Spinoza's ideas have an independent rational import that cannot be reduced to the historical circumstances that allowed them to arise.[14]
A heretic to all religions, Spinoza was banned by the rabbis but refused to convert to Christianity. By calling him "the first modern Jew", Yovel highlights his relevance to the Modern Jewish situation. His case - even more than his thought - anticipated most of the rival and contradicting solutions that were offered in later centuries to non-orthodox Jewish existence. Yet Spinoza himself neither advocated nor personally realized any of those options. He thus became, involuntarily, a founding father of almost all the forms of modern life in which he himself did not participate.[15]
Volume Two (The Adventures of Immanence)[16] uncovers the presence of Spinoza's revolution in some major turns of modern thought. Yovel distinguishes between naturalism and the broader concept of a "philosophy of immanence". The latter maintains that (a) immanent reality is all there is, the overall horizon of being; (b) it is also (through humans) the only valid source of moral and political norms; and (c) interiorizing this recognition is a precondition to whatever liberation or redemption humans can hope for. Yovel takes the reader into the latent and overt conversation with Spinoza in the work of Kant, Hegel, the left-Hegelians (Heine, Feuerbach, Hess), Marx, Nietzsche and Freud - all of whom shared a core philosophy of immanence but worked it out in rival ways, which also diverge from Spinoza's. This approach makes vividly present Spinoza's influence on modernity, including Jewish modernity. In the Epilogue, speaking for himself, Yovel argues for a critical philosophy of immanence to modify Spinoza's "dogmatic" one.[17]
The book was widely discussed and translated into French, German, Hebrew, Spanish, Portuguese, and Japanese.[18]
https://www.imdb.com/title/tt2499472/
The film is a remake of the 2010 French film of the same name, originally called À bout portant.
https://www.marxists.org/reference/archive/hegel/help/easy.htm
Hegel calls this dynamic aspect of his thinking the power of "negation". It is by means of this "negativity" of thought that the static (or habitual) becomes discarded or dissolved, made fluid and adaptable, and recovers its eagerness to push on towards "the whole".
Dialectical thinking derives its dynamic of negation from its ability to reveal "contradictions" within almost any category or identity.
Hegel's "contradiction" does not simply mean a mechanical denial or opposition. Indeed, he challenges the classical notion of static self-identity, A = A, or A not= non-A.
By negation or contradiction, Hegel means a wide variety of relations difference, opposition, reflection or relation. It can indicate the mere insufficiency of a category or its incoherence. Most dramatically, categories are sometimes shown to be self-contradictory.
我想，黑格爾的 negative，來自他對 totality 和 absolute 的執著，以致所有未臻完整和絕對的論述，都遲早會被「否定」，以致開始下一輪辯證，now，如果你對完整和絕對，沒有這麼執著，馬馬虎虎，差不多就可以，那你就不會被否定，你就不需要無止盡的辨證，你要理解，中國人是有名的「指鹿為馬」，「指鼠為鴨」，差不多就好，沒有所謂 will to truth，只有 will to compromise ，所以「所謂」中國文明，是無止盡的重覆，而非無止盡的辯證，意思是說，中國文明只在先秦，發生過一次，之後，都不過是，重複欽定的版本，意思是說，秦開啟一統，之後兩千多年，四百多個皇帝，迫使幾千年來，數不清的中國人，失去「存在的張力和尊嚴和辯證」，都「他媽的」白活了，這就是「操」他媽的包子，現在正在做的事，黑格爾說過，中國只有皇帝一人自由，其他人都是窩囊的奴隸，這就是為什麼黑格爾說，中國沒有嚴格意義上，值得被稱為歷史，值得歷史的名，的歷史，
《推背圖》預言詩一般分為讖和頌兩部分，還配有圖解。在第46象中，
讖曰：
黯黯陰霾，殺不用刀。
萬人不死，一人難逃。
頌曰：
有一軍人身帶弓，只言我是白頭翁。
東邊門裡伏金劍，勇士後門入帝宮。
而詩的配圖則是這樣的：
https://www.epochtimes.com/b5/23/9/18/n14076236.htm
D&G 論分裂分析，是有理由的，因為 S 的 loosening of association，恰恰破解了，完整的句子，環環相扣，無懈可擊的邏輯，讓我們可以，用不完整的句子，發出「動物般的聲音」，來到混沌的邊緣，這是為什麼，叫床這麼重要的原因，你要理解，那是宇宙的語言，生命誕生的依據，很多很多年前，我曾跟一個小說家說，當台灣有人，可以用七種語言叫床和寫小說，台灣的現代化就算完成，
N vs V，最大的問題在於，為什麼，憑什麼，生命還有希望？但是，弔詭的是，就如悲劇，未必比喜劇深刻，死亡未必，比起生命，更為深刻，你要理解，上述兩個未必，是客氣話，我是相信喜劇比悲劇深刻的，同理，我相信死亡是必然，生命是意外，但是，死亡無趣乏味，生命才是趣味，我說過很多次，對於一個人，一個作品，我能想到，最大的恭維，就是，這是一個有趣的人，這是一個有趣的作品，意思是說，唯其有趣，所以超越了乏味，戲謔了死亡，意思是說，悲劇只是說明，希望是不可能的，但是喜劇證明了，希望居然，還是可能的，這是為什麼我說，生命，或喜劇，是意外的原因，
Negativity vs Vitality，eqauls，Thanatos vs Eros，Necrophilia vs Biophilia，所以，我們必須回到佛洛依德的 dual drive theory （Beyond the pleasure principle, 1920) ，重新想，佛洛姆當年想過的事情，
We shall argue, based on the ideas formulated in Beyond the Pleasure Principle and in later metapsychological texts, that Freud could not wholly justify the existence of an opposition and a symmetry between the two classes of instincts. Even though up to his last works Freud held on to this instinctual dualism, again and again his arguments lead to the idea that the life instincts should be regarded, ultimately, as death instincts. （Fátima Caropreso and Richard Simanke, 2008)
In Beyond the Pleasure Principle, Freud (1920) introduced his second instinctual dualism hypothesis. Until then he had argued for the existence of a duality of self-preservation and sexual instincts. This duality had been challenged for some time, mainly since he articulated the concept of narcissism. In 1920, sexual and self-preservation instincts once and for all become part of the same type of instinct — the life instinct. And then Freud established another opposition — the life instinct and the death instinct.
Our intention in this article is to take up the arguments Freud developed in Beyond the Pleasure Principle, specifically arguments concerning the notions of the life and death instincts. We shall then examine some ideas developed in subsequent metapsychological texts. We argue that, if one keeps in mind the development of Freud's metapsychological theory beginning with his Project for a Scientific Psychology (Freud, 1895), the death instinct, rather than being a new and extra-theoretical idea, given Freud's work up to then, seems to be something that, one way or another, makes explicit what was implicit in all his previous theoretical work. Put another way, the death instinct is a concept that fulfills an internal need in psychoanalytic metapsychology as it had been presented from the beginning.
To put it another way: when one thinks about the theses developed in Beyond the Pleasure Principle and in other metapsychological works, it is hard to avoid the impression that for Freud a tendency toward death lies behind all vital phenomena, including those that seem to work to preserve life.
https://en.wikipedia.org/wiki/The_Takedown
This one is about the ethics of psychoanalysis and bubble butt.
https://www.youtube.com/watch?v=RQG3N0ABlgI
Tabi is an extremely unusual album for Aketagawa, consisting of four hour-long discs. I'm not sure why the decision was made to release these as a set, they work great as separate albums, but not so well together. Nevertheless, I believe these recordings are exclusive to this release (many Aketa releases are like this), and they haven't been reissued since. Of course, this means the original album is stupidly rare. I was very thankful that someone uploaded these as lossless files to a certain music sharing website about a year ago. Due to the rarity of this set, I have uploaded it here in its entirety for the world to enjoy once again. Disc 1 - fukushima take passe'temps/aketagawa shoji solo 0:00 sangaibushi 3:35 take passe'temps 19:02 toyosawa lake 25:44 alone together 35:03 el humahuaqueño 44:04 strange wood blues 49:19 ocarina medley (孝の鹿、常動曲、アイ・リメンバー ・タカシ、若き蒙古、シメロンの灯、 初夢、南部牛追唄) Disc 2 - at the kyorin/aketagawa shoji session 1:01:08 at the kyorin 1:17:41 now's the time 1:29:03 hernia blues 1:32:20 babel 1:44:25 nanbu ushioiuta Disc 3 - hanamaki osawa onsen/aketagawa shoji yoshino hiroshi duo 1:56:49 heart jump osawa 2:13:41 oi go omaenaa 2:29:39 aketa's blues 2:40:29 poem in lovely Disc 4 - i lived with hiroshi itaya/aketagawa shoji & aketa nishiogi sentimental philharmony orchestra 2:56:27 airegin rhapsody 3:17:12 african dream 3:44:03 nanbuushioiuta〜oyo hyakusawa
now, this one, is for the traveller, which explains why aketa wanted it to last for 4 hours.
https://www.healio.com/news/primary-care/20231016/primary-care-providers-need-to-be-better-equipped-at-addressing-substance-use-disorders?utm_source=selligent&utm_medium=email&utm_campaign=news
https://www.youtube.com/playlist?list=PL0yrNW1EKEC2EbpI_iEMWpUzuUKNl8Qrh
https://youtu.be/RQG3N0ABlgI?si=i729ED_qvMQ6lafV
https://de.wikipedia.org/wiki/Sh%C5%8Dji_Aketagawa
結構是完成系統構建的執念，剛剛突然知道，所有結構下面，都隱藏著巨大的暴力，所以，無結構者 （例如 Winnicott)，和後結構者 (例如 D&G)，才是護生，結構嚴密者 （例如共匪），毫無疑問，只能害生，
https://en.wikipedia.org/wiki/Jean-Luc_Nancy
Nancy's first book, published in 1973, was Le titre de la lettre (The Title of the Letter, 1992), a reading of the work of French psychoanalyst Jacques Lacan, written in collaboration with Philippe Lacoue-Labarthe.
https://www.scientificamerican.com/article/popular-weight-loss-drugs-come-with-side-effects/?utm_source=newsletter&utm_medium=email&utm_campaign=week-in-science&utm_content=link&utm_term=2023-10-20_featured-this-week
https://www.scientificamerican.com/article/grammar-changes-how-we-see-an-australian-language-shows/?utm_source=Live+Audience&utm_campaign=2437e496f0-briefing-dy-20231020&utm_medium=email&utm_term=0_b27a691814-2437e496f0-50423968
