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The Parenthesis

Sometimes, parentheses are necessary in no matter what kind of theoretical discourse. Speaking of philosophy or the attempts at circumscribing its domain, parentheses are often breath breaks or moments meant to order the rhythm of a respiration. They help refreshing the thoughts and reordering the conclusions according to the examples. I have chosen such a "fold" or such a space-moment amidst a series of articles that seem unable to survive without examples and "samples" taken from a type of text like this (that makes philosophy and its cybernetic performances "happen" together). The first part of the article in the previous issue will be continued naturally after the texts in this parenthesis, viewed as fragments of a new way of making philosophy, called nomadology. As I said, it's just a space, a pretext, it's all that can be. It's a way of happening-at-once, it's a way of thinking and a periplus. It's an ex-course and a dis-course. A course to go. A living space, a way "differently". A textuation, a texture and an epidermis. An exemplifying and an amplification of some theoretical concepts that become real. They are generated and re-arranged by theexistent, human and philosophical order, @...

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The fusion place is the present, where the nomad's coordinates or points of reference (no matter which; no matter how many;) meet. He is reading Schelling on the Internet, listening to the latest album of Sepultura. Roots. Space and time don't matter, it only matters that they meet somewhere, at the virtual level of words and to produce something efficient in a referential context. He calls back his anachronisms, he lets Wagner to argue with Ken Russel. He challenges, as he is challenged from every part. He knows he can take over everything and he can turn any sign into a pretext, no matter how small, of a living presence that allows perception. He calls inside and performs "bringing together" and "happenings". Read: "Object is nothing else but fixed time, absolutely present and the occupying of space is determined only by the temporal size. "Fixedtime", he can listen to it stereo. Amazonian time of some tribes forgotten by the world, rites of passage recorded by a Brazilian rock band. An out-of-time, eternal space has been created. The jungle of sounds enfolds him. "Time becomes finite only due to space and space, only due to time." The finiteness of these anachronistic and alternative to perception universes relies only on the material basis. But for the nomad, sounds and information will remain points of reference "in aeternum". "Therefore, space and time can appear only simultaneously and not separated one from the other in the object itself, meaning in the product." Those Nomad Indians carry their time with them; they are what they show and what they bring. Roots. The roots. Never are the roots in the soil. You pick them and gather them. You find them out and grow them. Then you go on. Nomad.

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Nomadology imposes a philosophy of the praxis, of the immediate finality at the ontological level and of the daily reality; it is about a consume ethics. The nomad's philosophy is one of consuming the consume itself, of exorcising the usual meaning of "consume" and according it the privilege of conceptual thinking. It may be called, though emphatically and improperly, "consumology". Or "use-sophy"... The nomad brings together the words he needs, he binds and unites them as his secret alchemy is one of the word. He forces the art of philosophical abstraction to the limits, he places himself at the periphery of words and in the center of creation. The excess of fusion of the elements of his thought and experiences is the only normality that he allows for the new concepts that alone serve his ideas. He cannot induce novelty only by means of the classical philosophy and thought, that often seem to him stiffened and nailed to a very old place. By carefully playing with meanings and significance that seem "unattainable" to the lay eyes, he can touch more certainly the precision of expression, the core of a state or of a thought, though by doing this he seems to use improper terminology and "unpardonable" meaning sliding. It is just another face of his liberty but he never abuses of the skill of juggling whatever he lays hands on. That would lead to a quick devaluation of the nomad "dance". Use-sophy. Use and abandon. Anything that you can understand, hit and shoot. Everything is comprehenCIBLE (cible = target, in French). Consume is its essence, the consuming nucleus of being that accumulates paradoxically by consuming and throwing away. The essence of the individualism is social canibalism. He repeats that for rememberance. He goes on, further. He proposes a new fusion of meanings, totally anachronical: the consummum. The self consuming by ritualized production of esthetical norms. Everything that is ritualized becomes cult. The cult (culture) as such may become art. This might hapen by means of a creator's shamanism. A self "shamanihilation". It's already too much. He bids everything to make himself understood. He sings and dances. Now he is Consumistagog. He proclaims: "There are no self values except values of the self." Therefore, consum, esse, fui. He's cartesian, although traitor, as he appropriates by counting and matching: "Cogito, ergo consum". The multimedia disease shows that, if he likes, he may bring everything in the present sphere of extreme experiences and apparently, by dada-working with reality, he may turn everything in his favor. But he doesn't want this. He waits for everything to come to him, to confirm him naturally, without any desperate enforcing upon those who challenge him to perform such "happenings". However, his logos don't belong to everybody anymore. It has become ... nomadologos.

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Discourse within discourse, text within text, experience within experience. Me within myself. This entity looks for its existence and reality as phenomenology. Ego-phenomenology. Self-conscious thinking as a principle of producing. As a principle of individuation and difference. Ego-phenomenology. Self as phenomenon. Nomadism as form of the self-phenomenology. This is just what the nomad is trying to do here and now. So. First in time and then in space. Here is later than now.

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The nomad's life goes at a very high speed, as a race on the highway, although the highway is a space that he avoids in principle. It is a (literally!) common place that he feels too trodden to become familiar to him. Though he uses it, by exorcising it. He is playing. Literal meaning or metaphor, everything has a place in his discourse, at a higher or lower level of seriousness. He knows how to laugh. He overcomes what stands in his way. He pulls down the acceleration and goes on. He has no speed limits.

Miron Ghiu

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