#doxa 2023 | Explore Tumblr Posts and Blogs

claudehenrion · 7 months

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'' … le plus chaud, depuis...''

Cette phrase, vous l'avez lue et relue, entendue et ré-entendue des dizaines, des centaines de fois depuis... le début de l'été, où nos politiciens et nos journalistes ont été surpris : ''il faisait chaud !''. Cependant, elle a besoin de compléments de temps pour avoir un sens, qui varie du tout au tout avec ou selon les mots choisis. Le premier mot manquant doit désigner un moment récent ('hier'', ''la semaine dernière'' ou ''le mois dernier'' font fort bien l'affaire). La fin de le phrase, en revanche, est plus difficile à inventer, car c'est d'elle que dépendra sa capacité à causer des ravages..

Ce second ''complément circonstanciel de temps'' mérite que l'on passe un instant avec lui, car il doit impérativement sonner le tocsin chez tout lecteur réputé ''normalement constitué'' (NB : en novlangue macrono-progressiste, cela veut dire : gober tout les bobards présentés comme des vérités par les médias et la doxa gauchiste officielle –c'est la même chose !). Ce second ''volet'' du truisme doit donc conjuguer ''être proche pour avoir l'air vérifiable'' –ce que personne ne fait jamais, exemple : le covid !-- et ''être impressionnant tout en faisant plus vrai que vrai'' . On a donc le choix entre ''l'an dernier'', ''les 10 ou les 100 dernières années'', voire, comme en ce moment ''depuis qu'existent des relevés'', ce qui devrait vraiment faire taire toute opposition... à ceci près que ces relevés météo remontent au mieux –ou au pire-- aux années 1855, et que 170 petites années –qui sont longues pour l'expérience humaine-- sont ''même pas rien'' à l'échelle cosmique où se mesurent et se commentent les phénomènes climatiques.

Résumons-nous : la phrase la plus rabâchée ces temps derniers n'a pas la moindre signification à l'échelle du phénomène météorologique –et a fortiori climatique--dont elle voudrait rendre compte de manière à forcer des décisions radicales et définitives... mais absurdes puisque sans aucun lien avec le sujet dont ils croient parler : à partir du constat d'un réchauffement climatique qui semble incontestable en l'état actuel de nos connaissances, ils ont réussi à faire croire à une majorité de leurs semblables que c'est eux, hommes blancs, qui étaient les seuls responsables du désastre dont ils annoncent la survenue imminente depuis des décennies prédiction jamais réalisée mais dont ils maintiennent néanmoins l'occurrence prochaine ('Le Printemps silencieux'' de Rachel Carson, bible de la soi-disant religion prétendue écologique, date de 1962).

Or, s'il est une chose que l'été 2023 nous aura démontré comme à plaisir, c'est la fausseté –déjà bien connue par beaucoup-- de toutes les théories émises par le Giec et reprises en chœur pas ses thuriféraires : l'été et même l'automne, furent parfois caniculaires en Europe, mais cette chaude réalité ressentie ne permet en aucun cas de généraliser des impressions soit disant ''expliquées'' (sic !) par des faux statisticiens en mal de fin du monde, qui se servent des chiffres pour démontrer des mensonges, en ayant recours à des traitements dilatoires des ''outils'' statistiques dont nous disposons... et qui mériteraient un autre usage !

Car il est une chose dont personne ne peut douter : la succession de vagues caniculaires qui a frappé la France (et quelques autres pays d'Europe) depuis fin juin sont dues, exclusivement, à des remontées aléatoires (puisque dues à ''El Niño'') de gigantesques ''bulles'' de chaleur venues du Sahara, ce qui appelle deux commentaires : (1)- le Sahara n'est pas connu comme un pourvoyeur majeur de CO² d'origine humaine : zéro embouteillage, zéro diesel, zéro ''SUV'', zéro de ces monstrueux transatlantiques qui polluent plus qu'un million de voitures thermiques chacun… et par voie de conséquence, (2)- aucune possibilité d'établir (de bonne foi, s'entend) le moindre lien entre leur présence et nos émissions de ''gaz à effet de serre'', à l'opposé de tous les commentaires de nos cuistres radio-télé qui se concluent, de manière pavlovienne, par une accusation du CO², devenu le fantasme n°1 qui agit comme une drogue ! C'est pitoyable !

De manière plus générale, l'étude des couches géologiques révèle que le climat a varié tout au long de l'existence de la Terre, alternant les phases froides et chaudes de manière naturelle. Le dernier Petit Age Glaciaire s'est terminé vers 1850, et la période de réchauffement actuelle n'a donc rien de surprenant. En fait, ce réchauffement est bien plus lent que prévu... mais le fossé entre le monde réel et le monde tel que nos savants sans savoir l'ont modélisé montre que nous sommes loin de comprendre le changement climatique : l'édifice de ''la politique climatique'' est bâti sur des modèles inadéquats qui présentent de nombreuses lacunes et ne sont pas fiables en tant qu'outils politiques : non seulement ils exagèrent l'effet des gaz à effet de serre, mais ils ignorent complètement les bienfaits de l'enrichissement de l'atmosphère en CO²...

Contrairement à tout ce qui nous est raconté à longueur de ''JT'', le réchauffement climatique n'a pas augmenté de manière scientifiquement démontrable le nombre ou l'intensité des catastrophes naturelles : aucune statistique ne prouve qu'il intensifie peu ou prou les ouragans, les inondations, les sécheresses et tous les autres types de catastrophes naturelles, ou qu'ils les rend plus fréquents. En revanche, les preuves existent que les mesures pour tenter (en vain, c'est une autre certitude : ce n'est pas possible !) de réduire le CO² sont aussi dommageables et liberticides que coûteuses.

'' Il n'y a pas d'urgence climatique, et donc aucune raison de paniquer ou de s'alarmer. Nous nous opposons fermement à la politique nocive et irréaliste de zéro CO² net proposée pour 2050. L'adaptation vaut mieux que pour la réduction, car avec elle, on peut espérer atteindre un résultat réel'', affirme le professeur Steven Koonin, pourtant ancien sous-secrétaire aux sciences du ministère de l'Énergie d'Obama (pas un modèle, à mes yeux, par ailleurs !), professeur à l'Université de New York, membre de la Hoover Institution, et auteur du best-seller ''Unsettled: What Climate Science Tells Us, What It Doesn't, and Why It Matters'' (= L'indémontré : ce que dit la science du climat, ce qu'elle ne dit pas et pourquoi c'est important-- 2021)., qui considère immoral de demander aux pays en développement de réduire leurs émissions alors qu'une grande partie de leur population n'a pas accès à l'électricité, et qui ose affirmer qu'il est du dernier pervers d'effrayer les jeunes générations (Rappel : en janvier 2022, 84 % des adolescents américains croient que ''si rien n'est fait, il sera trop tard pour les générations futures, car une partie de la planète sera devenue invivable'', ce qu'aucune preuve scientifique n'a, évidemment, jamais démontré..

Tout se passe comme si personne ne voulait admettre qu'une grande partie du changement climatique est causée par des éruptions solaires contre lesquelles nous ne pouvons rien … sans parler des grands incendies de forêt dont le risque est exacerbé parce que les faux écologistes refusent de débroussailler les sous-bois de crainte que telle ou telle créatures qui pourrait s'y trouver ne soit dérangée (par autre chose qu'un incendie de forêt qui va les tuer).

De plus en plus nombreux sont les citoyens qui trouvent que les milliards d'Euros annuellement consacrés à une lutte sans espoir contre un changement climatique dont les forces obscures nous échappent pourraient être mieux utilisés... Combien de temps faudra-t-il pour que ceux qui les dirigent (vers des catastrophes en série, annoncées depuis longtemps mais toujours niées par les aveugles-par-système) sortent de leur torpeur addictive, et voient la réalité comme elle se présente ?

H-Cl.

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innocent-diamond-2090110 · 4 months

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2023 Music Recap

As requested, this is my summary of K-pop songs that appealed to me this past year! I sorted by order of release date but had to condense the post (hence "Keep Reading"). This post also took me longer than expected because of ITZY's surprise comeback announcement. @_@

Special mention goes to Naver's new music show, NPOP! What's visually different about NPOP is that the on-screen lyrics (& group members' names) are center aligned, whereas all the other shows have lyrics on the bottom left. (SHAME ON INKIGAYO for removing on-screen lyrics altogether!!!) Look at this gorgeous camerawork capturing Eunha during VIVIZ's "Untie" stage:

Anyway, here's the list! Bold italicized = VIDEO; Regular = AUDIO

January 2023

Madness - ASTRO Moonbin & Sanha

Puzzle - SF9

Stamp on It - GOT the Beat

Love War - Choi Yena (former IZ*ONE)

LOVE DIVE (Japanese ver.) - IVE

MOONLIGHT SUNRISE - TWICE

FEARLESS (Japanese ver.) - LE SSERAFIM

In The Novel - Minnie @ (G)I-DLE -> Recording room version

PULL UP - VIVIZ

February 2023

Blanc Noir - LIMELIGHT

Target - CLASS:y

Zealous (Japanese ver.) - CLASS:y

March 2023

Play On The World - Cherry Bullet

Mysterious - Nicole Jung (KARA)

KARMA - PIXY

We Fresh (Japanese ver.) - Kep1er

MVSK (Japanese ver.) - Kep1er

Love Me Like This - NMIXX

Kitsch - IVE

Sweet Juice (Japanese ver.) - PURPLE KISS

Flower - Jisoo (BLACKPINK)

Hold on Tight - aespa

April 2023

Who Dis? (Japanese ver.) - SECRET NUMBER

Got That Boom (Japanese ver.) - SECRET NUMBER

KNOCK - Lee Chaeyeon (former IZ*ONE)

Lemonade - DreamNote

Seven Sins - DRIPPIN

Super (Monkey King) - SEVENTEEN

May 2023

Welcome to My World - aespa

Salty & Sweet - aespa (short dance practice + track video)

WAVE - IVE

Lucid - (G)I-DLE

All Night - (G)I-DLE

ICKY - KARD

DOXA (Poisonous Snake) - SECRET NUMBER

Propose - Dreamcatcher

June 2023

Sugarcoat - Natty (KISS OF LIFE)

Kitty Cat - Julie Han (KISS OF LIFE)

WICKED LOVE - Choi Yena (former IZ*ONE)

July 2023

Shhh - KISS OF LIFE

Party O’Clock - NMIXX

Air Force One - ODD EYE CIRCLE

ETA - NewJeans

Kill Shot - ITZY

New Emotions - INFINITE

August 2023

The Flash - Kwon Eunbi (former IZ*ONE)

Bitter Taste - Jo Yuri (former IZ*ONE)

Better Things - aespa

Picture - Hyoyeon @ SNSD

UNFORGIVEN (Japanese ver.) - LE SSERAFIM

Antifragile - LE SSERAFIM

September 2023

Bite Me (Japanese Ver.) - ENHYPEN

Cave - Lee Chaeyeon (former IZ*ONE)

DALALA - Yuju (former GFRIEND)

Love on Lock - Kep1er

October 2023

You & Me - Jennie (BLACKPINK)

I Want That - (G)I-DLE

Eyes Roll - (G)I-DLE

Flip It - (G)I-DLE

RA TA TA - Ailee

Baddie - IVE

Holy Moly - IVE

RINGO (Apple) - ITZY

Cheshire (Japanese ver.) - ITZY

Video Games - Heejin (former LOONA)

November 2023

Untie - VIVIZ

AGASSY (Lady) - Soojin (former (G)I-IDLE)

Bad News - KISS OF LIFE

Drama - aespa

Bulldozer - Red Velvet

Amnesia - VIXX

OOTD - Dreamcatcher

Rising - Dreamcatcher

Giddy (Japanese ver.) - Kep1er

BATTER UP - BABYMONSTER

To. X - Taeyeon (SNSD)

Nightmare - Taeyeon @ SNSD

December 2023

Soñar (Breaker) - NMIXX

Crown On My Head - Yeji @ ITZY

Run Away - Ryujin @ ITZY

Mine - Chaeryeong @ ITZY

Rebel - DBSK

#2023-12-29 #music releases

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stephanleyhes · 11 months

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SECRET NUMBER - Doxa (2023)

#i hate gifing mvs but for these girls im ready to suffer #kpop #secret number #femaleidols #femaleidoledit #femaleidolsedit #oma*

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mpxcharlotte · 7 months

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heart burn - HEXED's 3rd Album Release Date: October 13, 2023

Intro: Hold on Tight Love Dive Title: Propose Sugar Rush Ride DOXA Wicked Love Don't Recall Hidden track: Remember

@mpxcassandra, @mpxclaire

#hexed;#music inspo;#albums;

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watchilove · 5 months

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DOXA Unveils Limited Edition “SUB 300β Seddiqi Edition 2023”

View On WordPress

#Doxa #DOXA SUB #independent brand #independent watchmaking #news #Press release #Seddiqi Edition #SUB 300 #SUB 300ß

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kpopmultifan · 11 months

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Scheduled New Releases: May 2023 - Week 4

This list will continually be updated when MVs, iTunes/Apple Music, Spotify, & YouTube Music links & additional new release information becomes available.

ORBIT - FUN (3rd Single) [MV] Release Date: May 22nd [Apple Music/iTunes] [Spotify] [YouTube Music]

ENHYPEN - Dark Blood (4th Mini-Album) Title Track: Bite Me [MV] [highlight medley] Release Date: May 22nd [Apple Music/iTunes] [Spotify] [YouTube Music]

JOOHONEY (of MONSTA X) - Lights (Solo Debut Mini-Album) Title Track: Freedom [MV] [highlight medley] Release Date: May 22nd [Apple Music/iTunes] [Spotify] [YouTube Music]

KARD - ICKY (6th Mini-Album) Title Track: ICKY [MV] [highlight medley] Release Date: May 23rd [Apple Music/iTunes] [Spotify] [YouTube Music]

Jay Park - Candy (feat. Zion.T) (Digital Single) [MV] Release Date: May 23rd [Apple Music/iTunes] [Spotify] [YouTube Music]

INI - Drop THAT (4th Single) Title Track: Fanfare [MV] Release Date: May 24th [Apple Music/iTunes] [Spotify] [YouTube Music]

EXILE the SECOND - Never Say Goodbye (Digital Single) Release Date: May 24th [Apple Music/iTunes] [Spotify] [YouTube Music]

YESUNG (of Super Junior) - o iu sakuranohanabira ga boku no kokoro ni maiorita (1st Japanese Mini-Album) Title Track: Takama no Koi [MV] [highlight medley] Release Date: May 24th [Apple Music/iTunes] [Spotify] [YouTube Music]

Bullet Train - Call My Name (Digital Single) [MV] Release Date: May 24th [Apple Music/iTunes] [Spotify] [YouTube Music]

Lead. - See Your Heart (35th Single) [MV] Release Date: May 24th [Apple Music/iTunes] [Spotify] [YouTube Music]

Girls² - Countdown (EP) Title Track: Countdown (feat. APOKI) [MV] Track: Click [Dance Practice] Track: Letters [MV] Release Date: May 24th [Apple Music/iTunes] [Spotify] [YouTube Music]

Da-iCE - Scene (Album) Track: Dandelion [MV] Track: Funky Jumping [Dance Practice] Track: Star Mine [Live Video] Release Date: May 24th [Apple Music/iTunes] [Spotify] [YouTube Music]

DREAMCATCHER - Apocalypse: From Us (8th Mini-Album) Title Track: BONVOYAGE [MV] [highlight medley] Release Date: May 24th [Apple Music/iTunes] [Spotify] [YouTube Music]

SECRET NUMBER - DOXA (6th Single Album) Title Track: DOXA [MV] Release Date: May 24th [Apple Music/iTunes] [Spotify] [YouTube Music]

ProducePandas - Rua Ta Ta (Pre-Release Single) [MV] [MV] Release Date: May 25th [Apple Music/iTunes] [Spotify] [YouTube Music]

TRI.BE - Wonderland (English Version) (Digital Single) [Lyric Video] Release Date: May 26th [Apple Music/iTunes] [Spotify] [YouTube Music]

SORN x YELLOW CLAW - Cold Like Snow (Single) Release Date: May 26th [Apple Music/iTunes] [Spotify] [YouTube Music]

n.SSign - Monologue (Pre-Debut Mini-Album Repackage) Title Track: Monologue [MV] Release Date: May 27th [Apple Music/iTunes] [Spotify] [YouTube Music]

#new releases #release schedule

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k-pop-lovers · 9 months

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top rated songs will compete for the best k-pop song of the second quarter of 2023

#dreamcatcher #secret number #paul kim #big naughty #plave #boynextdoor #eunice #dia #ab6ix #cix #xooos #kpop #may #2023 #polls

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rickchung · 1 year

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Satan Wants You (dir. Sean Horlor & Steve J. Adams) x DOXA 2023.

Satanic Panic was everywhere in the 1980s as a result of the preposterously unsubstantiated but widely believed child enslavement claims chronicled in Michelle Smith and her long since discredited psychiatrist/husband Lawrence Pazder’s bestselling book Michelle Remembers.

Starting out in Victoria, the general lack of skepticism that snowballed into a fever of overreactions to the perceived Satanist ritual sacrifice of children is a trip to recount. Horlor and Adams ably recall and document what led to Western society’s obsession with this imagined movement of devil worship conspiracies despite a startling lack of evidence.

Screening as part of the 2023 DOXA Documentary Film Festival at the VIFF Centre on May 6 and The Cinematheque on May 12 & 14.

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abelkia · 1 year

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La playlist de l'émission de ce jeudi matin sur Radio Campus Bruxelles entre 6h30 et 9h : Harry Partch "U.S. Highball - A Musical Account of a Transcontinental Hobo Trip" (A Portrait/New World Records/1955-2015) Buddy Collette Septet & Robert Sorrels "Polynesian Suite" (Polynesia/Trunk Records/1962-2019) Peter Ivers' Band (with Yolande Bavan) "Gentle Jesus" (Knight of the Blue Communion/Epic Records/1969) Dominik Steiger "Gold Vom Süden" (Ad Hoc Musi 1980-84/Tochnit Aleph/2013) Reverend Gary Davis "I Am the Light of This World" (When I Die I'll Live Again/Fantasy/1972) Ivor Cutler "One at A Time" (A Flat Man/Hoorgi House Records/1998-2008) Le Diable Dégoûtant "Complainte de la Bête" (Fleur de Chagrin/Aguirre Records/2023) Persona "Água" (Som/Black Sweat Records/1975-2021) Jacques Charlier "L’Amour dans les chansons" (Art in Another Way/Musique Plastique/198?-2022) David Chesworth "Once Upon A Time" (Industry & Leisure/B.E.F.S Records/1983) Vincent & Moi "Lonely Hearts" (1998-2002/Auto production/2002) Colin Newman "Can I Explain the Delay" (Commercial Suicide/Crammed Discs/1986) Dominique Walter "Les petits boudins" (7"/Disc'Az/1967) Gillian Hills "Tu peux" (Rock Français/Wagram Music/1961-2021) Herman's Rocket "Space Woman" (7"/Vogue/1977) Sandra Plays Electronics "Her Needs" (7"/Minimal Wave/1988-2013) Aroma di Amore "Het Gesticht" (Koude Oorlog/Onderstroom Records/1984-2022) Savages "I Am Here" (Silence Yourself/Matador Records/2013) R.E.M. "These Days" (Lifes Rich Pageant/I.R.S. Records/1986) Panda Bear & Sonic Boom "Edge of the Edge" (Reset/Domino Recording Company/2022) Ming "Chanson de la plus haute tour" (Intérieur / Extérieur/Doxa Records/2001) François de Roubaix "Dernier domicile connu" (10 ans de musique de film/Odeon Soundtracks/1970-1998) Jean Luc le Ténia "Tu es un amour" (Le meilleur chanteur français du monde/Ignatub/2002) Fela Ransome-Kuti and The Africa '70 "Fogo Fogo" (Afro Baby - The Evolution Of The Afro-Sound In Nigeria 1970-79/Soundway Records/1973-2004) https://www.instagram.com/p/Cp2P6BuN004/?igshid=NGJjMDIxMWI=

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lovestereo · 10 months

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#beautiful one #secret number #2023 #2020s #doxa

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claudehenrion · 8 months

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C’était mieux avant…

Je ne sais pas si c'était mieux “avant” (et d'abord, avant quoi ?“). Plus exactement, l'âge venant, je n'ai plus le courage de clamer que ‘’Oui, c'était mieux’’ aussi haut et aussi fort qu'il faudrait le faire pour qu'une ’‘contre-force” s'oppose enfin aux mensonges péremptoires des gens qui nient cette évidence, en espérant ainsi faire oublier par toutes leurs victimes, bien trop braves et bien trop “tolérantes” (je veux dire : vous et moi !) qu'ils ne nous ont apporté que des cataractes de décisions mauvaises, des tsunamis de catastrophes tous azimuts et des tornades de mal vivre pour tous ceux qui sont soumis à leur vouloir –bien plus mauvais que bon !

En revanche, ce que je sais, pour parler comme Jean Gabin, et ce dont je me souviens clairement, c'est que “avant”, c'était plus facile. Et plus drôle, aussi. Et plus “sympa”. Et plus doux à l'homme, surtout… Car franchement… mis à part les avantages indéniables que de réels progrès scientifiques nous ont apporté dans notre vie quotidienne (santé, espérance de vie, confort domestique, vitesse et plaisir des voyages et quelques autres), il faut bien admettre que tout le fatras conceptuel et idéologique qui a escorté les pseudo-valeurs soi-disant philosophiques qui conduisent notre vie (là où il vaudrait mieux ne pas aller !) nous enferme dans le contraire de ce qui pourrait être “bon” pour l'homme. Mais surtout, “avant”, l'homme avait appris de l'Histoire –et de son intelligence– à ne pas gaspiller, de ne pas sur-dépenser, de ne pas être inconsidéré dans tous ses comportements… “Avant”, semble-t-il, on pensait, au lieu d’obéir… Les français dits révoltés permanents ont laissé la place à des confinés sans raison, à des vaccinés sans savoir vraiment pourquoi, à des porteurs de masques inutiles et aux suivistes de toute instruction et de toute opinion ''venant d'en haut''.

(NDLR : ces 5 dernières années ont vu les “progrès” dont nous parlions plus haut être détournés par les mauvaises idées à la mode, et être ramenés à la caricature de ce qu'ils auraient pu devenir si on les avait orientés dans un sens différent. Exemples : (1)– la médecine s'est effondrée sur elle-même, dans le suivisme politique irraisonné, dans une corruption par les honneurs, les titres et la griserie d'apparaître ''au 20 heures'', et dans le refus de toute attitude scientifique, pour un virus dont les dégâts sont une fraction de ce que la propagande a tenté de nous faire avaler, très loin des horreurs apocalyptiques annoncées et répétées “ad nauseam” (relisez ce qu''ils'' disaient il y a 3 ans : tout était faux !). Mais la vérité commence à filtrer un peu partout, enfin !. (2)– le confort domestique, que la bêtise et l'inculture des nuls au pouvoir finira bien par transformer en hiver sans chauffage… et en plein de pénuries –qui deviendront dramatiques, s'ils persistent à détruire tout ce qui marchait si bien, sans eux ! (3)– quant aux transports… ’'on a tout faux’’, jusque dans les moindres détails. Des idées dites modernistes ou progressistes qui ne sont qu'anti-humaines –ou, pire que tout, “woke”– ont fait du monde “ex-civilisé” (?) un enfer, sans vainqueur et pour cause : il ne peut y avoir que des perdants ! Et c'est hier, 31 Août 2023, que la vente de véhicules diesel a repris sa place , devant les électriques ou hybrides qui sont ''le mensonge du siècle''... qui sont passés en tête... un petit mois).

Dans le domaine politique, la discussion et l'échange d'idées ont été interdits. Seules restent l'insulte, la dérision, la culpabilisation de l'opposant (devenu un ennemi à tuer), et la psychiatrisation de toute opinion contraire à la “doxa” –sans cesse changeante, mais toujours dans le sens qui va du mauvais vers le pire : “il ne pense pas comme je-ne-sais-plus-qui a dit qu'il fallait penser ? Je refuse donc de lui serrer la main et je recommande qu'o, l'enferme dans un asile !''. Quand on relit les passes d'armes (qui allaient jusqu'au duel !) entre des Jules Ferry, Albert de Mun, Léon Daudet, Léon Gambetta, Georges Clémenceau ou Jean Jaurès… on doit se demander si ces hommes-là n'étaient pas infiniment plus intelligents que nos ratiocineurs mal élevés actuels, sans culture, sans envergure (et depuis peu sans cravate), dépenaillés, indignes des responsabilités que des électeurs (dont on se demande à quoi ils pensaient en glissant leur bulletin dans l'urne) ont chargé d'assassiner leur futur !

Un proverbe prétendu chinois affirme que ’'le poisson pourrit par la tête’’. Vrai ou faux, c'est une explication du drame que nous vivons chaque jour et où de plus en plus de nos compatriotes commencent enfin à voir clair et à exiger des comptes… mais il est trop tard, hélas, car c'est tout le corps social qui est atteint par le cancer intellectuel qui a pourri la fonction politique et la ''res publica'' dans son ensemble : chacun râle contre son voisin, on en vient aux mains pour une priorité à droite refusée. Le covid (tel que fantasmé par des politicards) a divisé la société et déchiré les familles en deux camps ennemis dont celui qui se croit vainqueur ne rêve que “d'emmerder” l'autre, Président compris. Et des lois prétendues “sociétales”, en vérité scélérates, ne font que cristalliser des désaccords endémiques et tolérés, et les rendent définitifs, totaux, absolus et même obligatoires, comme ce fut le cas pour le covid !

Deux exemples : (1)– J'ai vécu, jeune garçon, la guerre mondiale précédente, et j'assure que la haine de et pour Pétain, du temps de ceux qui savaient de quoi ils parlaient –dont De Gaulle lui-même !– n'a jamais atteint le niveau de vulgarité automatique qu'il est aujourd'hui obligatoire d'afficher… (2)– Le phénomène colonial a été si manipulé et tellement réécrit mensongèrement, qu'il contraint les populations de ex-colonies à vivre dans un monde de haine, revendicatif, auto-bloqué dans des attitudes qui ne peuvent que leur apporter le malheur individuel –sans leur donner la revanche collective qu'ils fantasment, puisque le discours des politiques, du Président au Pape François, jamais à court d'une bourde, a rendu la “faute” coloniale (même inventée et fabriquée) impardonnable “en soi”, au point qu'il est interdit de ne pas conspuer jusqu’amot ‘’colonie’’ lui-même ! Pourtant, il suffit de voir ce qui se passe dans tous les pays de l'ex-Empire français – un putsch ou une révolution par jour et par pays... ou presque-- pour comprendre que l'opposition ''blanc-noir'' n'est pas le sujet !

En fait, c'est toute la société qui est bloquée dans presque tout notre Occident, autrefois admiré, maintenant honni par les ennemis de toute humanité. La France et les Etats-Unis proposent deux chemins opposés vers la mort d'une civilisation : immigration mortelle ici, pourrissement idéologique là-bas (mais covid ici ET là-bas !). Ce qui semble plus grave, à terme, c'est que le corps social est brisé à la fois dans sa globalité et dans ses détails, police contre “justice” (?), école contre famille, sud contre nord, ville contre campagne, infirmières contre hôpitaux, police contre ''quartiers'', et j'en oublie. Il faut avoir le courage de le dire : notre situation est catastrophique : la quasi-totalité des mesures qui ont été prises par nos leaders depuis 10 ans étaient non pas mauvaises mais horribles : dans tous les domaines –civil, sécuritaire, scolaire, décadence dite “sociétale”, laxisme immigrationniste, mais aussi en ce qui concerne le climat, l'environnement, l'Histoire, l'écologie, le militaire, le législatif, le financier, le fiscal, le moral (et la morale, bien plus encore) et –c'est un comble !– un mélange anti-religieux et islamophile... il n'y a qu'un cocktail de poisons mortels.

Des milliers de décisions inutiles, farfelues, débordantes d'amateurisme ou de nullité crasse, suant de fausses bonnes intentions, et contre-productives “dans la masse” ont ravagé tout le corps social, ont détruit l'ordre, le consensus, tout lien cohérent (le dernier “lien”, dans la Cité, est… la haine pour l'Occident du Sud et pour Poutine du Nord… et pour notre voisin et notre famille, s'ils ne sont pas vaccinés !),. Sauf exception, tout notre arsenal de solidités anciennes est remplacé par une impression de ne plus être nulle part, de ne plus être solidaire de rien, de ne rien devoir à personne, mais de réclamer des “droits de'' et des ''droits à''…). Un Hobbes moderne redonnerait vie à l'expression “homo homine lupus”, l'homme est un loup pour l'homme, en version 2022. Quand ce cauchemar va-t-il s'arrêter, s’il est temps encore ?

H-Cl.

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36 Critique of theoretical reason

principle, in the different areas of practice. Sometimes the anthropologist

presents as the objective principle of practice that �hich is obtained and

constructed through the work of objectification, projecting into reality

what only exists on paper; sometimes he interprets actions which, like rites

and myths, aim to act on the natural world and the social world, as if

they were operations designed to interpret them. 5 Here too, the so-called

objective relation to the object, which implies distance and externality,

comes into contradiction in a quite practical way with the practical

relationship which it has to deny in order to constitute itself and by the

same token to constitute the objective representation of practice :

'His vision [that of a simple participant in a rite] is circumscribed by

his occupancy of a particular position, or even of a set of situationally

conflicting positions, both in the persisting structure of his society, and

also in the role structure of the given ritual. Moreover, the participant is

likely to be governed in his actions by a number of interests, purposes,

and sentiments, dependent upon his specific position, which impair his

understanding of the total situation. An even more serious obstacle against

his achieving objectivity is the fact that he tends to regard as axiomatic

and primary the ideals, values, and norms that are overtly expressed or

symbolized in the ritual. . . . What is meaningless for an actor playing a

specific role may well be highly significant for an observer and analyst of

the total system' (V. Turner 1967: 67).

Only by means of a break with the theoretical vision, which is experienced

as a break with ordinary vision, can the observer take account, in his

description of ritual practice, of the fact of participation (and consequently

of his own separation from this) ; only a critical awareness of the limits

implied in the conditions of production of theory can enable him to include

in the complete theory of ritual practice properties as essential to it as the

partial, self-interested character of practical knowledge or the discrepancy

between the practically experienced reasons and the 'objective' reasons of

practice. But the triumphaliJill of theoretical reason is paid for in its

inability, from the very beg�nning, to move beyond simple recording of

the duality of the paths of knowledge, the path of appearances and the

path of truth, doxa and episteme, common sense and science, and its

incapacity to win for science the truth of what science is constructed

against.

Projecting into the perception of the social world the unthought content

inherent in his position in that world, that is, the monopoly of 'thought'

which he is granted de facto by the social division of labour and which

leads him to identify the work of thought with an effort of expression and

verbalization in speech or writing - 'thought and expression are constituted

simultaneously', said Merleau-Ponty - the 'thinker' betrays his secret

conviction that action is fully performed only when it is understood,

interpreted, expressed, by identifying the implicit with the unthought and

by denying the status of authentic thought to the tacit and practical thought

that is inherent in all 'sensible' action.6 Language spontaneously becomes

the accomplice of this hermeneutic philosophy which leads one to conceive

Objectification objectified 37

action as something to be deciphered, when it leads one to say, for example,

that a gesture or ritual act expresses something, rather than saying, quite

simply, that it is 'sensible' (sense) or, as in English, that it 'makes' sense.

No doubt because they know and recognize no other thought than the

thought of the 'thinker', and cannot grant human dignity without granting

what seems to be constitutive of that dignity, anthropologists have never

known how to rescue the people they were studying from the barbarism

of pre-logic except by identifying them with the most prestigious of their

colleagues - logicians or philosophers (I am thinking of the famous title,

'The primitive as philosopher'). As Hocart (1970, 32) puts it, 'Long ago

[man] ceased merely to live and started to think how he lived; he ceased

merely to feel life : he conceived it. Out of all the phenomena contributing

to life he formed a concept of life, fertility, prosperity, and vitality. ' Claude

Levi-Strauss does just the same when he confers on myth the task of

resolving logical problems, of expressing, mediating and masking social

contradictions - mainly in some earlier analyses, such 'La geste d' Asdiwal'

(1958) - or when he makes it one of the sites where, like Reason in history

according to Hegel, the universal Mind thinks itself, 7 thereby offering for

observation 'the universal laws which govern the unconscious activities of

the mind' (1951).

The indeterminacy surrounding the relationship between the observer's

viewpoint and that of the agents is reflected in the indeterminacy of the

relationship between the constructs (diagrams or discourses) that the

observer produces to account for practices, and these practices themselves.

This uncertainty is intensified by the interferences of the native discourse

aimed at expressing or regulating practice - customary rules, official

theories, sayings, proverbs, etc. - and by the effects of the mode of thought

that is expressed in it. Simply by leaving untouched the question of the

principle of production of the regularities that he records and giving free

rein to the 'mythopoeic' power of language, which, as Wittgenstein pointed

out, constantly slips from the substantive to the substance, objectivist

discourse tends to constitute the model constructed to account for practices

as a power really capable of determining them. Reifying abstractions (in

sentences like 'culture determines the age of weaning'), it treats its

. ' 1 " " ' 1 1 " d f d constructions - cu ture , structures , socia c asses or mo es 0 pro uc-

tion' - as realities endowed with a social efficacy. Alternatively, giving

concepts the power to act in history as the words that designate them act

in the sentences of historical narrative, it personifies collectives and makes

them subjects responsible for historical actions (in sentences like 'the

bourgeoisie thinks that . . . ' or 'the working class refuses to accept

. . . ') . 8 And, when the question cannot be avoided, it preserves appearances

by resorting to systematically ambiguous notions, as linguists say of

sentences whose representative content varies systematically with the

context of use.

Thus the notion of the rule which can refer indifferently to the regularity

immanent in practices (a statistical correlation, for ex amp-Ie ), the model

constructed by science to account for it, or the norm consciously posited

38 Critique of theoretical reason

and respected by the agents, allows a fictitious reconciliation of mutually

contradictory theories of action. I am thinking, of course, of Chomsky,

who (in different contexts) describes grammatical rules as instruments of

description of language ; as systems of norms of which speakers have a

certain knowledge; and finally as neuro-physiological mechanisms ('A

person who knows a language has represented in his brain some very

abstract system of underlying structures along with an abstract system of

rules that determine, by free iteration, an infinite range of sound-meaning

correspondences' ( 1 967)). But it is also instructive to re-read a paragraph

from the preface to the second edition of The Elementary Structures of

Kinship, in which one may assume that particular care has been taken with

the vocabulary of norms, models or rules, since the passage deals with the

distinction between 'preferential systems' and 'prescriptive systems' :

'Conversely, a system which recommends marriage with the mother's

brother's daughter may be called prescriptive even if the rule is seldom

observed, since it says what must be done. The question of how far and

in what proportion the members of a given society respect the norm is

very interesting, but a different question to that of where this society

should properly be placed in a typology. It is sufficient to acknowledge

the likelihood that awareness of the rule inflects choices ever so little in

the prescribed directions, and that the percentage of conventional marriages

is higher than would be the case if marriages "jere made at random, to be

able to recognize what might be called a maH'ilateral operator at work in

this society and acting as a pilot: certain alliances at least follow the path

which- it charts out for them, and this suffices to imprint a specific curve

in the genealogical space. No doubt there will be not j ust one curve but

a great number of local curves, merely incipient for the most part, however,

and forming closed cycles only in rare and exceptional cases. But the

structural outlines which emerge here and there will be enough for the

system to be used in making a probabilistic version of more rigid systems,

the notion of which is completely theoretical and in which marriage would

conform rigorously to any rule the social group pleases to enunciate' (Levi

Strauss 1969 : 33, my italics).

The dominant tonality in this passage, as in the wh()le preface, is that

of the norm, whereas Structural Anthropology is written in the language

of the model or structure ; not that such terms are entirely absent here,

since the metaphors organizing the central passage (,operator', 'curve' in

'genealogical space', 'structural outlines') imply the logic of the theoretical

model and the equivalence (which is both professed and repudiated) of the

model and the norm : 'A preferential system is prescriptive when envisaged

at the level of the model, a prescriptive system can only be preferential

when envisaged at the level of reality' ( 1 969 : 33).

But for the reader who remembers the passages in Structural A nthropology

on the relationship between language and kinship (for example, "'Kinship

systems", like "phonemic systems", are built up by the mind on the level

of unconscious thought' [Levi-Strauss 1968 : 34]) and the imperious way

in which 'cultural norms' and all the 'rationalizations' or ' secondary

Objectification objectified 39

arguments' produced by the natives were rejected in favour of the

'unconscious structures', not to mention the texts asserting the universality

of the fundamental rule of exogamy, the concessions made here to

'awareness of the rule' and the dissociation from rigid systems 'the notion

of which is entirely theoretical', may come as a surprise, as may this

further passage from the same preface : 'It is nonetheless true that the

empirical reality of so-called prescriptive systems only takes on its full

meaning when related to a theoretical model worked out by th e natives

themselves prior to ethnologists' ( 1 969: 32, my italics) ; or again :

'Those who practise them know full well that the spirit of such systems

cannot be reduced to the tautological proposition that each group obtains

its women from 'givers' and gives its women to 'takers'. They are also

aware that marriage with the matrilateral cross cousin (mother's brother's

daughter) provides the simplest illustration of the rule, the form most

likely to guarantee its survival. On the other hand, marriage with the

patrilateral cross cousin (father's sister's daughter) would violate it

irrevocably' ( 1 969 : 32, my italics).

It is tempting to quote in reply a passage in which Wittgenstein effortlessly

brings together all the questions evaded by structural anthropology and,

no doubt, more generally by all intellectualism, which transfers the objective

truth established by science into a practice that by its very essence rules

out the theoretical stance which makes it possible to establish that truth :

'What do I call ' the rule by which he proceeds'? - The hypothesis that

satifactorily describes his use of words, which we observe ; or the rule

which he looks up when he uses signs ; or the one which he gives us in

reply when we ask what his rule is ? - But if observation does not enable

us to see any clear rule, and the question brings none to light ? - For he

did indeed give me a definition when I asked him what he understood by

'N', but he was prepared to withdraw and alter it. So how am I to

determine the rule according to which he is playing? He does not know

it himself. - Or, to ask a better question : What meaning is the expression

'the rule by which he proceeds' supposed to have left to it here ?' ( 1 963 :

38-9).

To slip from regularity, i.e. from what recurs with a certain statistically

measurable frequency and from the formula which describes it, to a

consciously laid down and consciously respected ruling (reglement), or to

unconscious regulating by a mysterious cerebral or social mechanism, are

the two commonest ways of sliding from the model of reality to the

reality of the model. In the first case, one moves from a rule which, to

take up Quine's distinction ( 1 972) between to fit and to guide, fits the

observed regularity in a purely descriptive way, to a rule that governs,

directs or orients behaviour - which presupposes that it is known and

recognized, and can therefore be stated - thereby succumbing to the most

elementary form of legalism, that variety of finalism which is perhaps the

most widespread of the spontaneous theories of practice and which consists

in proceeding as if practices had as their principle conscious obedience to

consciously devised and sanctioned rules. As Ziff puts it :

40 Critique of theoretical reason

'Consider the difference between saying "The train is regularly two

minutes late" and "As a rule, the train is two minutes late" . . . There is

the suggestion in the latter case that that the train be two minutes late is

as it were in accordance with some policy or plan . . . Rules connect with

plans or policies in a way that regularities do not . . . To argue that there

must be rules in the natural language is like arguing that roads must be

red if they correspond to red lines on a map' ( 1 960 : 38).

In the second case, one acquires the means of proceeding as if the

principle (if not the end) of the action were the theoretical model one has

to construct in order to account for it, without however falling into the

most flagrant naiveties of legalism, by setting up as the principle of practices

or institutions objectively governed by rules unknown to the agents -

significations without a signifying intention, finalities without consciously

posited ends, which are so many challenges to the old dilemma of

mechanism and finalism - an unconscious defined as a mechanical operator

of finality. Thus, discussing Durkheim's attempts to 'explain the genesis

of symbolic thought', Levi-Strauss writes :

'Modern sociologists and psychologists resolve such problems by

appealing to the unconscious activity of the mind ; but when Durkheim

was writing, psychology and modern linguistics had not yet reached their

main conclusions. This explains why Durkheim foundered in what he

regarded as an irreducible antinomy (in itself a considerable progress over

late nineteenth-century thought as exemplifi� by Spencer) : the blindness

of history and the finalism of consciousness. Between the two there is of

course the unconscious finality of the mind' ( 1 947: 527, my italics).

It is easy to imagine how minds trained to reject the naivety of finalist

explanations and the triviality of causal explanations (particularly 'vulgar'

when they invoke economic and social factors) could be fascinated by all

the mysterious teleological mechanisms, meaningful and apparently willed

products without a producer, which structuralism brought into being by

sweeping away the social conditions of production, reproduction and use

of symbolic objects in the very process in which it revealed immanent

logic. And it is also easy to understand the credit given in advance to Levi

Strauss 's attempt to move beyond the antinomy of action consciously

oriented towards rational ends and mechanical reaction to determinations

by locating finality in mechanism, with the notion of the unconscious, a

kind of Deus ex machina which is also a God in the machine. The

naturalization of finality implied in forgetting historical action, which leads

one to inscribe the ends of history in the mysteries of a Nature, through

the notion of the unconscious, no doubt enabled structural anthropology

to appear as the most natural of the social sciences and the most scientific

of the metaphysics of nature. 'As the mind is also a thing, the functioning

of this thing teaches us something about the nature of things ; even pure

reflexion is in the last analysis an internalization of the cosmos' (Levi

Strauss 1 966: 248, my italics).

One sees the oscillation, in the same sentence, between two contradictory

explanations of the postulated identity of mind and nature : an essential

i I

Objectification objectified 4 1

identity - the mind i s a thing - o r a n identity acquired through learning

- the mind is the internalization of the cosmos. The two theses, which are

merged with the help of the ambiguity of another formulation, 'an image

of the world inscribed in the architecture of the mind' ( 1 964 : 346), in any

case both exclude individual and collective history. Beneath its air of radical

materialism, this philosophy of nature is a philosophy of mind which

amounts to a form of idealism. Asserting the universality and eternity of

the logical categories that govern 'the unconscious activity of the mind',

it ignores the dialectic of social structures and structured, structuring

dispositions through which schemes of thought are formed and transformed.

These schemes - either logical categories, principles of division which,

through the principles of the division of labour, correspond to the structure

of the social world (and not the natural world), or temporal structures,

imperceptibly inculcated by 'the dull pressure of economic relations' as

Marx puts it, that is, by the system of economic and symbolic sanctions

associated with a particular position in the economic structures - are one

of the mediations through which the objective structures ultimately structure

all experience, starting with economic experience, without following the

paths of either mechanical determination or adequate consciousness.

If the dialectic of objective structures and incorporated structures which

operates in every practical action is ignored, then one necessarily falls into

the canonical dilemma, endlessly recurring in new forms in the history of

social thought, which condemns those who seek to reject subjectivism, like

the present-day structuralist readers of Marx, to fall into the fetishism of

social laws. To make transcendent entities, which are to practices as essence

to existence, out of the constructions that science resorts to in order to

give an account of the structure and meaningful products of the accumulation

of innumerable historical actions, is to reduce history to a 'process without

a subject', simply replacing the 'creative subject' of subj ectivism with an

automaton driven by the dead laws of a history of nature. This emanatist

vision, which makes a structure - Capital or a Mode of production - into

an entelechy developing itself in a process of self-realization, reduces

historical agents to the role of 'supports' (Trager) of the structure and

reduces their actions to mere epiphenomenal manifestations of the structure's

own power to develop itself and to determine and overdetermine other

structures.

The Imaginary Anthropology of

Subjectivism

J ean-Paul Sartre deserves credit for having given an ultra-consistent

formulation of the philosophy of action that is accepted, usually implicitly,

by those who describe practices as strategies explicitly oriented by reference

to ends explicitly defined by a free project or even, with some interactionists,

by reference to the anticipated reactions of other agents. Thus, refusing to

recognize anything resembling durable dispositions or probable eventualit

ies, Sartre makes each action a kind of antecedent-less confrontation

between the subject and the world. This is seen clearly in the passages in

Being and Nothingness where he on the awakening of revolutionary

consciousness - a 'conversion' of consciousness p roduced by a sort of

imaginary variation - the power to create the sense of the present by

creating the revolutionary future that denies it:

'It is necessary to reverse the common opinion and acknowledge that it

is not the harshness of a situation or the sufferings i t imposes that lead

people to conceive of another state of afftirs in which things would be

better for everybody. It is on the day tJiat we are able to conceive of

another state of affairs, that a new light is cast on our trouble and our

suffering and we decide that they are unbearable' (1 957: 434-5, my italics ;

cf. also 1 953).

If the world of action is nothing other than this imaginary universe of

interchangeable possibles, entirely dependent on the decrees of the

consciousness that creates it, and therefore entirely devoid of objectivity,

if it is moving because the subj ect chooses to be moved , revolting because

he chooses to be revolted, then emotions, p assions, and also actions, are

merely games of bad faith:

'It is no accident that materialism is serious ; it is no accident that it is

found at all times and places as the favourite doctrine of the revolutionary.

This is because revolutionaries are serious. They come to know themselves

fi rst in terms of the world which oppresses them . . . The serious man is

'of the world' and has no resource in himself. He does not even imagine

any longer the possibility of getting out of the world . . . he is in bad

faith' ( 1 957: 580).

The same incapacity to encounter 'seriousness' other than in the

disapproved form of the 'spirit of seriousness

0 notes