Québécois version of the Afrikaner de la Rey song?

Thanks, James, for sending this to me.

Thanks, Zack, and everyone else who signed the card and came to La Conner. It was the pleasantest of surprises.

Is there any Right for We to be?

No. It is simply done; an action varying in degree of violence against those who do not or will not associate.

We are not Them. But this does not mean our will to associate is against Them, although the will to associate is always against something. What We are against is something calling us nothing. What We are against defines us, though we may be against it.

Diseases are the names of the asssociations that fight it. We will be no longer when We take the right to be from the disease. Then We will be something like it was something. And it will be nothing like We are nothing. In those days afer the End, only the delight of memories of suffering will keep us together, reminiscing on the stoop under the twilight.

And night will fall again, the darker our isolation the deeper into the house of Right We will be. And in that house, which all have access to, we will clamour around the furniture, our memories the hard spots of former leisures. All will seek. But there will be some who in the darkness will despair – throwing memories at those who are all just ghosts to them. But then there will be those who will seek a hand. They will themselves not into further isolation, but unto association. In memory of those who confronted the Night before, We will emerge.

We who are emerging the house of Right, will risk in our errors to will repitition. We will repeat life under the light of day with our appeals made unto that living Hope whose being is our object.

Why would we need to visualize our relationships? What is the purpose in that? It thrills me, but I suppose I should get analytical and in pseudo-formal fashion express why it thrills me.

Before Time there was Gustav Klimt’s Nuda Veritas.

“[She] holds the empty mirror up to modern man. What will the artist see in it? Is it speculum mundi? A reflector of the burning light of truth? Or perhaps a mirror of Narcissus?” – Carl Schorske in Fin-de-Siecle Vienna.

See (a reflection?):

In the empty spaces, mediated selves.

What seen?
Welcome? Or Opposition?

Frames are defined; monitor or mirror – the interface devices.

But the mirror empty is depicted, the monitor grey is depixeled.

Come Chronos! Come Athena! Conjure the pregnant potentiality of the medium!

Get viral. Behold yourself.

Wait (a chastisement?):

1. Is a monitor/mirror a prerequisite for recognition? “You control the Information Age” if you possess tech, a mirror, tech literacy, or greek myth literacy. Chronus and Minerva welcome and oppose, speaking a tongue that calls some and confuses others.

2. On what grounds does Chronus and the Nuda Veritas have the right to hold up the mirror? Where the Nuda Veritas holds up a mirror for bourgeoisie Viennese males, Chronus holds up a mirror to the sixth of the world’s population who use the internet.

Reason (a relationship?):

Where Gustav Klimt stood to be consumed with and by the feminine – that which he depicted, the Publishers of Chronus stand likewise to be consumed by what they have here depixeled. “You control the Information Age” reads like a pathetic plea. That “Great Men” have been challenged this year by “You.” is an expression of the Publishers’ hubris signed against those who can afford to buy their products but do not, those that opt to produce and watch videos like this instead:

That video ought to put the following excerpt from the article in context:

The “Great Man” theory of history is usually attributed to the Scottish philosopher Thomas Carlyle, who wrote that “the history of the world is but the biography of great men.” He believed that it is the few, the powerful and the famous who shape our collective destiny as a species. That theory took a serious beating this year.

Dear “You.”, beware the framers of your self portrait. Avoid heeding those who flatter “You.”, they offer an image of yourself unto which you may too readily cling. Take your time in stabilizing and securing your identity – is it not a process? Help others step prepared into their own spaces of exhibition (cyber and traditional) – not everyone yet has the privilege of being an agent in the Information Age. And perhaps most importantly, in the flickering light, the blank pages, the lags, the clicks, the waiting for replies, the mobility, the undos – the multitude of mirrors – “pause for a moment of inward contemplation and dialogue with our own soul.”