View One: Money, begets wealth.
Cash investments in ideas, projects, and design efforts can become tomorrow's products and the businesses that support them. Money is an abstraction and an application of a resource.
View Two: Money supports the self-interest of its holders.
Money is an abstraction of wealth that places people onto comparative scales with others and subsequently empowers a 'factual' view of worth around assets held.
Summary:
Money can be counted, but it's not a number in the manner of mathematical operations.
Thursday, March 13, 2014
Friday, March 7, 2014
The one percent's one percent
The one percent consists of two demographic categories: the 1% and the 99%.
The 1% of the one percent are those who started from no wealth to make it into the highest conceivable bracket of wealth in the world.
The 99% of the one percent are those who were born into an already sizable amount of wealth, access, and family influence.
I made these percentages up.
The 1% of the one percent are those who started from no wealth to make it into the highest conceivable bracket of wealth in the world.
The 99% of the one percent are those who were born into an already sizable amount of wealth, access, and family influence.
I made these percentages up.
Justifying wealth
The wealthy justifying their riches are like a tapeworm justifying its numerous body segments because it can live without them.
metaphysics of presence
Cloning life is possible. But you cannot clone consciousness.
Cloning humans is inevitable. But you cannot clone "being human."
The ineffable quality of being human is the great inheritance of humanity that each of us carries. It's a vast catalog of significance about self, other, and world. It first courses through our off-on switch board as oughts and naughts: do this, don't do that. Why? Because the authority figure who lended you her breast milk said so. This, like so many beginnings, is a study in contradictions: affection and authority, creation and destruction, sacred symbol and desecrated object. Each of us babes, passing through a tube centimeters away from another, the conveyance for shit, a denatured world.
No greater meaning exists outside of the poetry with which we make sense of our existence. The poetry, itself, is a supernumerary, nonessential to the organism's abject survival on earth. The poetry issues from our voice, which itself must be silenced while the body eats. And to see a body for what it is--to undress that violent sea creature, that writhing tube, which must ingest its world to remain organized amidst a universe of chaos--is to recognize that any activity aside from its survival function is simply fancy for the sake of enrichment. Every thing else is violent appropriation.
But that's what makes us human, angels, beings in transcended time, speaking as if from no where to no place. We, the denatured object before its own regard, weighted by a history that gives meaning its force.
What makes us human cannot be cloned. What makes us human exists in none of our DNA. What makes us human gets stored, over time, in our reflex nets of nervous activity. The gait of the walk, the cadence of the voice: these make us human. They are an achievement of the organism to organize culture into a repertoire of habits and aptitudes. Yet what makes us human is not so much our rote replication of the culture into which we are born. That's the stuff of automatons, which we are for greater and greater parts of our day.
No, what makes us human is the way in which each of us tries to carve an "I" specifically out of those features of our culture which are the least tractable. "Features" is a starving analogy. Features are those indurate structures of human sense making, which marshal the forces of matter, existence, and temporal sequence. Meaning is a moment frozen in time and carried out in the present as a moral about how to act when in the presence of its object.
This body, that terror from the deep, paraded about like a perverse fantasy, a dragon parade float, the body as such. Its is the logic of complex organization, afforded by matter slowly decaying through varying elemental states, each with profiles of interactivity that mark them as different states of existence.
More poetry is all we find. The deeper we go, the more 'fundamental' we get. The more fundamental we get the closer we come to disrobing the very nature of of our inquiry: the organizing principles of our dialectical mentality lie barely concealed behind this tapestry. Science is a wet t-shirt contest for gazing indirectly at first principles while allowing them to remain concealed.
These scientific eyes on their empirical wet t-shirt trek will not find what makes us human. Humanity is in a meaning, which is achieved through time, exists through time, and finds home in no specific place but our own.
Cloning humans is inevitable. But you cannot clone "being human."
The ineffable quality of being human is the great inheritance of humanity that each of us carries. It's a vast catalog of significance about self, other, and world. It first courses through our off-on switch board as oughts and naughts: do this, don't do that. Why? Because the authority figure who lended you her breast milk said so. This, like so many beginnings, is a study in contradictions: affection and authority, creation and destruction, sacred symbol and desecrated object. Each of us babes, passing through a tube centimeters away from another, the conveyance for shit, a denatured world.
No greater meaning exists outside of the poetry with which we make sense of our existence. The poetry, itself, is a supernumerary, nonessential to the organism's abject survival on earth. The poetry issues from our voice, which itself must be silenced while the body eats. And to see a body for what it is--to undress that violent sea creature, that writhing tube, which must ingest its world to remain organized amidst a universe of chaos--is to recognize that any activity aside from its survival function is simply fancy for the sake of enrichment. Every thing else is violent appropriation.
But that's what makes us human, angels, beings in transcended time, speaking as if from no where to no place. We, the denatured object before its own regard, weighted by a history that gives meaning its force.
What makes us human cannot be cloned. What makes us human exists in none of our DNA. What makes us human gets stored, over time, in our reflex nets of nervous activity. The gait of the walk, the cadence of the voice: these make us human. They are an achievement of the organism to organize culture into a repertoire of habits and aptitudes. Yet what makes us human is not so much our rote replication of the culture into which we are born. That's the stuff of automatons, which we are for greater and greater parts of our day.
No, what makes us human is the way in which each of us tries to carve an "I" specifically out of those features of our culture which are the least tractable. "Features" is a starving analogy. Features are those indurate structures of human sense making, which marshal the forces of matter, existence, and temporal sequence. Meaning is a moment frozen in time and carried out in the present as a moral about how to act when in the presence of its object.
This body, that terror from the deep, paraded about like a perverse fantasy, a dragon parade float, the body as such. Its is the logic of complex organization, afforded by matter slowly decaying through varying elemental states, each with profiles of interactivity that mark them as different states of existence.
More poetry is all we find. The deeper we go, the more 'fundamental' we get. The more fundamental we get the closer we come to disrobing the very nature of of our inquiry: the organizing principles of our dialectical mentality lie barely concealed behind this tapestry. Science is a wet t-shirt contest for gazing indirectly at first principles while allowing them to remain concealed.
These scientific eyes on their empirical wet t-shirt trek will not find what makes us human. Humanity is in a meaning, which is achieved through time, exists through time, and finds home in no specific place but our own.
Saturday, March 1, 2014
Recent job application
I love doing these because they are the most degrading ways to sell oneself as a bunch of lines of information regarding fit and fitness for a job. In a feat that would make competitive limbo pale by comparison I hocked myself to a small law firm, looking for a data entry grunt. Unfortunately, I have no tits nor do I fit the stereotype maintained by a conservative law firm run by equally conservative white men in what could possibly be described as a "Jewish ghetto" in a county west of the city.
To whom it may concern:As is customary with most job applications I do these days I received nothing in return, not even recognition that the message made it to the other end. Another attempt at straight talk probably rankled the sensibilities of the professional sophist himself, the trial lawyer.
I am writing in application for the word processor position that you have available at your Creve Coeur law office. My skills as a writer and communicator are indicated by my educational background, which is outlined in my attached CV and resume.
To help inform your decision I am 36 years of age, with 11 years of college experience, including 6 years of post graduate work in Communication with a completed Masters Degree in Communication and with completed course work and passing comprehensive exams in Doctoral work. My studies focused on technology use in organizations and technology and science policy. During these studies I have completed certificates in creative writing and in science and technology policy in addition to acquiring college teaching certificates as a Teaching Assistant during my post-graduate studies.
While my skills may run far afield and sometimes in excess of what you are looking for I assure you that I am a professional worker and writer with a record of high-level writing, analysis, and research. In addition, my brief employment at Facts and Comparisons introduced me to legal writing as a copy editor for their book, "Pharmacy Law Digest."
More appropriate to your request is probably my writing speed and work ethic. I tested my typing speed three times using an online measuring test located here (http://www.typeonline.co.uk/typingspeed.php). My three test results are 85 WPM, 65 WPM, and 62 WPM. I can assure you that at my age I am not enamored with the use of social networking to maintain constant and shallow updates with a friend network, nor do I own a smartphone to fill my interstitial time "looking for deals." I come seeking work and intend to do so in an appropriate manner. I own business casual clothes, maintain a conservative look, practice proper hygiene, own a reliable car, and live within convenient commuter distance to your office location.
Please find my attached CV and resume with current address and cellular phone number. This or the listed e-mail are both appropriate for replies to my application.
Thank you for your time.
with regards,
Jason Lesko
God
God is in words and the purity of their meaning. God is Being. Being is that category that precedes our coming-to-consciousness in existence. God is the weight of history and the meaning it brings to everyday life, making us marionettes to an idealized tripartite division of time into past, present, and future.
Better yet. God is in our recreation of the feeling and meaning of absolute understanding, pure meanings, and pure consciousness with an Other in our reflection upon a purely imagined relationship that grounds understanding in the imaginary and symbolic.
God is a slavish representation of words as commands for human behavior, which cloak the machinations of social organization.
God is the consequence of matter and our chastened foresight in reverence to this ineffable reality in spite of words.
God, as we achieve a deeper awareness of the architecture of this farce, the inherent and native "theorietics, " the response to ignore its presence will increase. And for that response we pay a price.
"God" is in our current iteration of the absolute gridwork of coordinate space teased into existence by the "perverse calculations" of mathematics. God is the explanation for how people use this gridwork to dissect, in word, others. The subdural form upon which 'word' and 'meaning' rest is presence before a world. On the other side of each compelling word we presume the existence of a world occupied by another. The pregnant fulness of meaning to the word reconstructs fateful and meaningful natures for their existence when nothing is there. We do the work, mentally, hermeneutically to make a reality that we populate. The motive present in this "coarse" existence is temporal transcendence.
Once time is transcended so begins memory.
Memory is the hermeneutics-in-use of people, operating on the basis of social "programs," to recreate the past through its bodily transmission in gesture and symbol. Below talk is a neural network reaching out to touch so many points of its environment, that ancient oak inside us all. In reaching out it reaches 'in' to self-understanding, which is recreated through a self-awareness that is at once fully in recognition of the existence of an other that is uniquely mine and whose meaning is up for grabs. This layer of certainty accompanied by a layer of ambiguity provides the conditions for social control. "I" is accompanied by a body, and it comes to awareness of its existence in a milieu of thought and symbol that give this awareness a shape that existed prior to its occurrence on earth. The off-on dynamics of neurology provide the standard template for dialectics and of meaning itself, which is cast in difference as a meaningful relationship.
Consciousness is a parent-less generation.
Existence is undeniably present and meaningless. What we do with it defines our understanding of ourselves and it because nothing is outside of existence, only the theoretical perspectives we take, outside of time. And that's the vantage point we purchase through our cultural inheritance of existence, and so we are haunted by a past populated by our ghosts.
Better yet. God is in our recreation of the feeling and meaning of absolute understanding, pure meanings, and pure consciousness with an Other in our reflection upon a purely imagined relationship that grounds understanding in the imaginary and symbolic.
God is a slavish representation of words as commands for human behavior, which cloak the machinations of social organization.
God is the consequence of matter and our chastened foresight in reverence to this ineffable reality in spite of words.
God, as we achieve a deeper awareness of the architecture of this farce, the inherent and native "theorietics, " the response to ignore its presence will increase. And for that response we pay a price.
"God" is in our current iteration of the absolute gridwork of coordinate space teased into existence by the "perverse calculations" of mathematics. God is the explanation for how people use this gridwork to dissect, in word, others. The subdural form upon which 'word' and 'meaning' rest is presence before a world. On the other side of each compelling word we presume the existence of a world occupied by another. The pregnant fulness of meaning to the word reconstructs fateful and meaningful natures for their existence when nothing is there. We do the work, mentally, hermeneutically to make a reality that we populate. The motive present in this "coarse" existence is temporal transcendence.
Once time is transcended so begins memory.
Memory is the hermeneutics-in-use of people, operating on the basis of social "programs," to recreate the past through its bodily transmission in gesture and symbol. Below talk is a neural network reaching out to touch so many points of its environment, that ancient oak inside us all. In reaching out it reaches 'in' to self-understanding, which is recreated through a self-awareness that is at once fully in recognition of the existence of an other that is uniquely mine and whose meaning is up for grabs. This layer of certainty accompanied by a layer of ambiguity provides the conditions for social control. "I" is accompanied by a body, and it comes to awareness of its existence in a milieu of thought and symbol that give this awareness a shape that existed prior to its occurrence on earth. The off-on dynamics of neurology provide the standard template for dialectics and of meaning itself, which is cast in difference as a meaningful relationship.
Consciousness is a parent-less generation.
Existence is undeniably present and meaningless. What we do with it defines our understanding of ourselves and it because nothing is outside of existence, only the theoretical perspectives we take, outside of time. And that's the vantage point we purchase through our cultural inheritance of existence, and so we are haunted by a past populated by our ghosts.
Wednesday, February 19, 2014
dysmembering
Neologisms abound in a world running on communication that masquerades as information, that disembodied voice of reason.
"Dys" as in dysfunction.
"Membering" as in the latter part of remembering, which references 'putting together' with "re-" being 'again.'
Dysmembering is a process by which one obsesses over a remembered moment from one's past with debilitating effect upon the identity of this person.
To yell at yourself and call this self stupid for something you did, say, when you were a kid or when you were twenty or maybe when you were one week younger than today is to dysmember. It's to remember something about you in a negative light.
Dysmembering is the active process of cultivating a pathological self identity. Like memory it's a repetitive procedure of re-enactment. Like memory it cultivates a sense of who you are and what you do with the express purpose of reproducing the behaviors, remembered negatively, again and again.
Dysmembering is a pathological form of remembering.
Never forget.
"Dys" as in dysfunction.
"Membering" as in the latter part of remembering, which references 'putting together' with "re-" being 'again.'
Dysmembering is a process by which one obsesses over a remembered moment from one's past with debilitating effect upon the identity of this person.
To yell at yourself and call this self stupid for something you did, say, when you were a kid or when you were twenty or maybe when you were one week younger than today is to dysmember. It's to remember something about you in a negative light.
Dysmembering is the active process of cultivating a pathological self identity. Like memory it's a repetitive procedure of re-enactment. Like memory it cultivates a sense of who you are and what you do with the express purpose of reproducing the behaviors, remembered negatively, again and again.
Dysmembering is a pathological form of remembering.
Never forget.
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