Posts Tagged ‘symbolic representation’

Emancipation of the Sign by Franco Berardi Bifo

In art, economics, languages, philosophy, poetry on June 6, 2013 at 20:38

From:  Emancipation of the Sign: Poetry and Finance During the Twentieth Century by Franco Berardi Bifo, e-flux,

Money and language have something in common: they are nothing and yet they move everything. They are nothing but symbols, conventions, flatus vocis, but they have the power to persuade human beings to act, to work, and to transform physical things:

Money makes things happen. It is the source of action in the world and perhaps the only power we invest in. Perhaps in every other respect, in every other value, bankruptcy has been declared, giving money the power of some sacred deity, demanding to be recognized. Economics no longer persuades money to behave. Numbers cannot make the beast lie down and be quiet or sit up and do tricks. Thus, as we suspected all along, economics falsely imitates science. At best, economics is a neurosis of money, a symptom contrived to hold the beast in abeyance … Thus economics shares the language of psychopathology, inflation, depression, lows and heights, slumps and peaks, investments and losses, and economy remains caught in manipulations of acting stimulated or depressed, drawing attention to itself, egotistically unaware of its own soul. Economists, brokers, accountants, financiers, all assisted by lawyers, are the priests of the cult of money, reciting their prayers to make the power of money work without imagination.1

Financial capitalism is based on the autonomization of the dynamics of money, but more deeply, on the autonomization of value production from the physical interaction of things.

The passage from the industrial abstraction of work to the digital abstraction of world implies an immaterialization of the labor process.

Jean Baudrillard proposed a general semiology of simulation based on the premise of the end of referentiality, in the economic as well as the linguistic field. In Le miroir de la production (1973), Baudrillard writes: “In this sense need, use value and the referent ‘do not exist.’ They are only concepts produced and projected into a generic dimension by the development of the very system of exchange value.”2′

But the analogy between economy and language should not mislead us: although money and language have something in common, their destinies do not coincide, as language exceeds economic exchange. Poetry is the language of non-exchangeability, the return of infinite hermeneutics, and the return of the sensuous body of language.

I’m talking of poetry here as an excess of language, as a hidden resource which enables us to shift from one paradigm to another.

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Reposted with permission from: e-flux


Laughing at the Spirits in North Siberia by Rane Willerslev

In anthropology, culture, humanities, society on January 19, 2013 at 00:24

From: Laughing at the Spirits in North Siberia: Is Animism Being Taken too Seriously? by Rane Willerslev, e-flux,

In many respects, the Yukaghir distribution of resources reflects a traditional hunter-gatherer economic model of sharing, in that they run a “demand sharing” principle.18 People are expected to make claims on other people’s possessions, and those who possess more than they can immediately consume or use are expected to give it up without expectation of repayment. This principle of sharing applies to virtually everything, from trade goods, such as cigarettes and fuel, to knowledge about how to hunt, but it applies most forcefully to the distribution of meat: “I eat, you eat. I have nothing, you have nothing, we all share of one pot,” the Yukaghirs say [figure 3].19 The important point for my argument, however, is that Yukaghir hunters engage with the nonhuman world of animal spirits in much the same way as they engage with other humans, namely, through the principle of demand sharing. In the forest, hunters will ask—even demand—that spiritual owners share their stock of prey. They will also address the spirits of the rivers and places where they hunt, saying, “Grandfather, your children are hungry and poor. Feed us as you have fed us before!” In this sense, their animist cosmology could be interpreted as an integrated system, an “all-embracing cosmic principle based in sharing” in which the forest is akin to a “parent” who gives its human “children” food in overabundance, without expecting anything in return, as has been suggested for hunter-gatherer peoples more generally by Bird-David.20 The trouble is that in proposing this argument, Bird-David assumes that the official rhetoric of these hunter-gatherers faithfully corresponds to their activity of hunting. But this is not so—if it were, we would have aligned the Yukaghir with something akin to a “death wish,”21 for surely a community that hunts simply by waiting for the forest to “feed” them, without making any effort to control their prey, would not survive long.

What this points to, then, is that the Yukaghirs’ rhetoric about the forest being a “generous parent” is not meant to be taken too seriously. Rather, it is a sophisticated means of spirit manipulation, which is an inherent, even necessary, part of Yukaghir hunting animism. This becomes evident when we realize that a paradox is built into the moral economy of sharing, which makes it risky—lethal, in fact—to take the principle of unconditional giving at face value.

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Reposted with permission from: e-flux

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