"Do I contradict myself? Very well, then I contradict myself, I am large, I contain multitudes."
~W. Whitman
~W. Whitman
❤7
I DON'T KNOW WHO NEEDED TO HEAR THAT
BUT HUNTERxHUNTER IS(PROBABLY) COMING BACK.
BUT HUNTERxHUNTER IS
❤5😢1
"Resist much, obey little."
"I have learned that to be with those I like is enough"
"Have you learned the lessons only of those who admired you, and were tender with you, and stood aside for you? Have you not learned great lessons from those who braced themselves against you, and disputed passage with you?"
"Do anything, but let it produce joy."
~ W. Whitman
"I have learned that to be with those I like is enough"
"Have you learned the lessons only of those who admired you, and were tender with you, and stood aside for you? Have you not learned great lessons from those who braced themselves against you, and disputed passage with you?"
"Do anything, but let it produce joy."
~ W. Whitman
❤5
You deserve a lover who wants you disheveled, with everything and all the reasons that wake you up in a haste and the demons that won’t let you sleep.
You deserve a lover who makes you feel safe, who can consume this world whole if he walks hand in hand with you; someone who believes that his embraces are a perfect match with your skin.
You deserve a lover who wants to dance with you, who goes to paradise every time he looks into your eyes and never gets tired of studying your expressions.
You deserve a lover who listens when you sing, who supports you when you feel shame and respects your freedom; who flies with you and isn’t afraid to fall.
You deserve a lover who takes away the lies and brings you hope, coffee, and poetry.
~ F. Kahlo
You deserve a lover who makes you feel safe, who can consume this world whole if he walks hand in hand with you; someone who believes that his embraces are a perfect match with your skin.
You deserve a lover who wants to dance with you, who goes to paradise every time he looks into your eyes and never gets tired of studying your expressions.
You deserve a lover who listens when you sing, who supports you when you feel shame and respects your freedom; who flies with you and isn’t afraid to fall.
You deserve a lover who takes away the lies and brings you hope, coffee, and poetry.
~ F. Kahlo
❤4
"Perhaps I am a naive and incorrigible optimist, but I am convinced that one day there will be a return to collective judgment, and these last few years will be considered the most stupid and barbaric in a long time; barbarity of the mind and in representations, but also in reality. What is happening to the Third World and with the environment is truly monstrous, yet people continue to view things through the calm perspectives of actors, journalists and media personalities. Nobody wants to know too much or think too much: "It's going badly, but it's still moving ahead. Progress marches on, so all we have to do is wait. It'll all work out."
It appears to me essential not to let things fizzle out, but to reestablish, as fast as possible, a social practice. A practice—a militant stance, even if that makes people laugh or gnash their teeth—that would not be cut off or specialized, but would establish a continuum between political, social and economic questions, technico-scientific transformations, artistic creations, and the management of everyday problems, with the reinvention of a singular existence. From such a vantage point, the present crisis could be considered a dysfunction in social semiotization. It is obvious that the mechanics of semiotic and institutional management in the flux of production and circulation correspond less and less to the evolution of productive forces and collective investments. Even the most narrow-minded economists are stunned to discover a sort of craziness in these systems and feel the urgent need to find alternatives.
But what? There is no answer if the analysis keeps focusing on dysfunction. Because what prevents the possible elaboration of alternatives—the old idea of a "New International Order"—is not only the "selfishness of oligarchies"—even when this exists—nor even their congenital idiocy. Instead, you come up against another phenomenon, linked precisely to the worldwide production of subjectivity and its ever-greater integration into every human or machinic function: what I call WIC, World Integrated Capitalism.
~ F. Guattari
It appears to me essential not to let things fizzle out, but to reestablish, as fast as possible, a social practice. A practice—a militant stance, even if that makes people laugh or gnash their teeth—that would not be cut off or specialized, but would establish a continuum between political, social and economic questions, technico-scientific transformations, artistic creations, and the management of everyday problems, with the reinvention of a singular existence. From such a vantage point, the present crisis could be considered a dysfunction in social semiotization. It is obvious that the mechanics of semiotic and institutional management in the flux of production and circulation correspond less and less to the evolution of productive forces and collective investments. Even the most narrow-minded economists are stunned to discover a sort of craziness in these systems and feel the urgent need to find alternatives.
But what? There is no answer if the analysis keeps focusing on dysfunction. Because what prevents the possible elaboration of alternatives—the old idea of a "New International Order"—is not only the "selfishness of oligarchies"—even when this exists—nor even their congenital idiocy. Instead, you come up against another phenomenon, linked precisely to the worldwide production of subjectivity and its ever-greater integration into every human or machinic function: what I call WIC, World Integrated Capitalism.
~ F. Guattari
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