The Tivo Parallax Effect (Do Jets Fans Love Braveheart?)

A few weeks ago I decided to join some Jets fans to watch the Jets/New England Monday night game, and you probably know how that turned out (it's interesting to listen to Jets fans while they watch a game, they have prodigious memories for past failure . . . someone actually made a reference to Richard Todd, and there is a fatalistic sense of futility which you don't find in Giants fans, because the Giants have managed to get to the big show often enough that their fans know it is always a possibility) and it was the first time I ever watched a game on Tivo delay-- I think it was fifteen minutes behind real time because of late arrivals to the party-- and some guys were checking their phones to find out the score in real time while I was trying to enjoy the delayed reality of Tivo Time and then a guy walked in late in the first quarter and made an ominous comment, like Cassandra might, and I urged my friend to fast-forward to real time, because-- unlike Slavoj Zizek-- I couldn't handle the parallax effect that the different perspectives were creating in my brain . . . but in the end it didn't matter because the game went horribly awry for the Jets and we ended up watching some Braveheart, which is a movie I've never seen (and it looked kind of cheesy but everyone urged me to see it . . . maybe Jets fans really like Braveheart).

Denial Ain't A River in Egypt

Most of us are happily in denial (I forget about my receding hairline each and every day, but a look in the mirror shocks me back to reality . . . the hair I had on my head in college has migrated to my chest and back) but here's an example from the new Slavoj Zizek book that will make you feel better about your own mild delusions; the Shindo Renmei, a Japanese terrorist organization that existed in the 1940's in Sao Paolo Brazil, refused to believe the news that Japan surrendered at the end of World War II, and used violence against those that did believe, but, of course, as Zizek points out, "they knew that their denial of Japan's surrender was false, but they nonetheless refused to believe in Japanese surrender" and I am sure they got plenty of other people that knew that the news was factual to believe otherwise, because when the alternative is a violent death, what's wrong with a little denial?

Zizekian Aphorisms

I started watching Michael Moore's documentary Capitalism: A Love Story, but it seemed anecdotal in its evidence, without any real theory behind it (although I did like when Vizzini from The Princess Bride-- "Never go against a Sicilian when death is on the line!"-- talks about how the American free-market has evolved into something far different than what Adam Smith envisioned) but if you want to tackle something a bit meatier, try Slovenian super-brain Slavoj Zizek's Living in the End Times; here are two of his thoughts on modern capitalist society: "However once we accept that the economy is always a political economy, a site of political struggle-- in other words that its de-politicization, its status as a neutral sphere of 'servicing the goods,' is in itself always already the outcome of a political struggle-- then the prospect of repoliticization of the economy . . . is opened up," and "Today, since workers can increasingly be replaced by machines or by outsourcing the entire productive process, striking-- where it occurs at all-- is more a protest act addressed primarily to the general public rather than owners or managers, its goal being simply to maintain jobs by making the public aware of the terrifying predicament that awaits the workers if they lose their jobs."

The Usual From Zizek

I am making my way through Slovenian super-brain Slavoj Zizek's new book Living in End Times, and interspersed amongst the neo-Marxist philosophy are aphoristic gems such as "religious idealists usually claim that, whether true or not, religion can make otherwise bad people do good things; from recent experience, we should rather stick to Steve Weinberg's claim that while without religion good people would do good things and bad people bad things, only religion can make good people do bad things," and then Zizek notes the violence inherent in the New Testament and he cites plenty of scripture to back this up; there are too many passages to cite them all, but here's an example from Luke 14:26: "If anyone comes to me, and does not hate his own father and mother, and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple" and another from Matthew: "Do not think that I came to bring peace on earth; I did not come to bring peace, but a sword . . . for I came to set man against his father, and a daughter against her mother-in-law and a man's enemies will be the members of his household . . . he who loves his father or mother more than me is not worthy of me" and this makes me want to read the New Testament again and see exactly what's going on in there.

The Recognitions: 956 Dave: 595

It's official: The Recognitions, a dense novel by William Gaddis, has defeated me; I put up a valiant effort and nearly reached the 600 page mark before I shook hands with this allusion filled Modernist tome; the book seems to be about art forgery and counterfeiting and religion, but there's obviously some deeper theme which I have failed to recognize . . . and I'm not going to to kid myself and say that I'm just taking a break and I'll pick it back up this winter, because now I'm reading the new Slavoj Zizek book (Living in the End Times) and it seems clear and logical, as compared to The Recognitions . . . and when a book makes Slavoj Zizek seem clear and logical, then it is certainly beyond me.

The Radical Elvis

I finished my first Slavoj Zizek book the other day, First as Tragedy, then as Farce, and now I need to read seven other books to figure out what he was talking about (I guess, like most other humans, I need to brush up on my Lacanian and Kantian semiotics) but though his ideas are radical, he's also pretty fun to read in the brief moments you understand him (he's been called "the Elvis of cultural theory") and his main point is that the world global system is not actually capitalism, because every time it melts down, tons of state money is poured into it, and the title indicates how unified we are in this-- he illustrates that the language of post 9/11 (the tragedy) when the nation was unified against terrorism is similar to the language used when the nation bailed out the banks (the farce)-- George Bush, Obama, and corporate America were all on-board-- and we are quicker to galvanize in order to save Wall Street than we are to confront dire environmental and poverty problems . . . and that to combat this attitude there needs to be a radical and violent shift left, because the left is not the left, and the "dictatorship of the proletariat" is not even a threat, and he sees this as true democracy, but realizes that no democracy allows power to the people until they are divided into the liberal and hedonistic intellectuals, the fundamentalist populists, and the outcasts (who resort to religion and gangs and such) and once these people are at odds with one another and have no common space to meet and cooperate, then the government and corporations and rulers-- the hegemony, he calls it-- can get down to business without much conflict from the populous . . . or that's what I got from it.