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Showing posts with label (II). Show all posts
Showing posts with label (II). Show all posts

Sunday, May 31, 2026

AGUA (31-05-2026, (II))

 

TIEMPO Y MADURACIÓN (IV): THE LARGE BATHERS (CÉZANNE)

 

 

The Large Bathers

1900-1906
Paul Cézanne (French, 1839–1906)
This is the largest, the last, and in many ways, the most ambitious work from Cézanne’s lifelong exploration of the time-honored theme of nudes in a landscape. It is also, perhaps, in its unfinished state, the purest and most serene witness to the man whom Paul Gauguin described as spending “entire days on mountaintops reading Virgil,” dreaming of wooded glades populated with beautiful figures who, if not exactly participants in a narrative as such, are full of animation and interaction. Perhaps it is its grand nobility—its authority as something beyond time, “like art in the museums,” as Cézanne said—that made it so attractive to many artists.
 
 Object Details
 
Durante muchos años, hasta el final de su vida, Cézanne trabajó en tres grandes telas que representan bañistas. La obra que puede verse en el museo de Filadelfia es la más arquitectónica de las tres. Árboles y figuras se ordenan para construir una arquitectura plástica. Más aún, la grandeza de este cuadro recuerda la fachada de una catedral. Nunca estuvo la línea más inspirada de palpitante vida; nunca hubo una pincelada mejor asentada en la estructura ideal. Cézanne no se había liberado sólo de las tradiciones neoclásicas y románticas, como hicieron también sus amigos impresionistas; escapó de los grillos de la naturaleza, Nadie tuvo un conocimiento tan cristalino de los caminos paralelos por los cuales deben desplazarse arte y naturaleza. De esa forma creó esa segunda naturaleza que todos reconocen como esencia de la Provenza y que todos deben aceptar como el lenguaje moderno de la pintura.Ningún otro modo nuevo de expresión posee ese carácter de purificación respecto a todo elemento extraño al arte, ese carácter de la pintura pura que se encuentra en Cézanne.
 
(Lionello Venturi, Cézanne y el arte moderno, en "Paul Cézanne.Leer la naturaleza"
 
This life we live is a strange dream, and I don´t believe at all any account men give of it
 
HDT 
To his mother, August 6, 1843
 
Esta vida que vivimos es un sueño extraño, y no creo nada de las explicaciones que los hombres dan de ella 
 
Los chicos se están bañando en Hubbard’s Bend jugando con un bote (yo en los  sauces).El color a distancia de sus cuerpos en el sol es placentero-el color no visto a menudo de la carne humana.Oigo el sonido de su ejercicio realizado sobre el agua. Todavía no tenemos al hombre en la naturaleza. Qué  hecho tan singular para un ángel visitando esta tierra llevar de vuelta en su diario que se prohibió a los hombres, bajo las más severas penas, exhibir sus cuerpos. Un rosa pálido, que el sol pronto bronceará. ¡Hombres blancos! No hay hombres blancos para contraponer a los rojos y negros; ellos son de tales colores como su tejedor les da. Me maravilla que el perro conozca a su dueño cuando va  a bañarse y que no permanezca junto a sus ropas.


El pitido del tren en la distancia suena incluso como el zumbido de una abeja en una flor. Así caen los trabajos del hombre en la naturaleza.



HDT
Diario 11 de junio de 1852

Bañarse es un lujo no descrito
 
HDT
Diario 9 de julio de 1852

Me levantaba temprano y me bañaba en la laguna; este fue un ejercicio religioso y una de las mejores cosas que yo hice.
 
HDT (Walden)


"Dame una amabilidad que nunca ha cedido sitio al sufrimiento."

Friday, April 10, 2026

EL CAMINO ORDENADO DE LA GUERRA ("DE VERSALLES A LA CIBERNÉTICA" (II))

 


  

 

 

 

 

 

 

(Mao interview with André Malrux (1965)) 


If, therefore, we really want to know what are the significant points in history, we have to ask which are the moments in history when attitudes were changed.These are the moments when people are hurt because of their former "values".

(...)

Similarly, the important question about history is: Has the bias or setting been changed? The episodic working out of events under a single stationary setting is really trivial. It is with this thought in mind that I have said that the two most important historic events in my life were the Treaty of Versailles and the discovery of cybernetics

(...)

 From the point of view of the people who started the mess, it’s not so crazy; they know what happened and how they got there. But the people down the line, who were not there at the beginning, find themselves living in a crazy universe, and find themselves crazy, precisely because they do not know how they got that way

(...)

You will notice that everything I said about history and about Versailles is a discussion of organized systems and their properties. Now I want to say that we are developing a certain amount of rigorous scientific understanding of these very mysterious organized systems

(...) 

The stance that I have taken in choosing what is important in history—saying that the important things are the moments at which attitude is determined, the moments at which the bias of the thermostat is changed—this stance is derived directly from cybernetics. These are thoughts shaped by events from 1946 and after. 

(...) 

But pigs do not go around ready-roasted. We now have a lot of cybernetics, a lot of games theory, and the beginnings of understanding of complex systems. But any understanding can be used in destructive ways. 

This lecture was given April 21, 1966, to the “Two Worlds Symposium” at Sacramento State College.

Gregory Bateson ("From Versailles to Cybernetics") 


 

Sunday, March 08, 2026

EL HOMBRE NO ES EL JUEZ ÚLTIMO DEL TRABAJO MÁS HUMILDE (THOREAU 4-03-1852 (II))

 


March 4. The gold-digger in the ravines of the mountains is as much a gambler as his fellow, in the saloons of San Francisco. What difference does it make wether you shake dirt or shake dice? If you will, society is the loser. The gold-digger is the enemy of the honest laborer, whatever checks and compensations a kind fate (?) has provided. The humblest thinker who has been to the mines sees and says that gold-digging is of the character of a lottery, that the reward is not proportionate to the labor, that the gold has not the same look, is not the same thing, with the wages of honest. toil; but he practically forgets what he has seen, for he has seen only the fact, not the principle.He looks out for "the main chance" still; he buy a ticket in another lottery, nevertheless, where the fact is not so obvious. It is remarkable that among all the teachers and preachers there are so few moral teachers. I find the prophets and preachers employed in excusing the ways of men My most reverend seniors- doctors, deacons, and the illuminated - tell me with a reminiscent smile, betwixt an aspiration and a shudder, not to be so tender about these things, -to lump all that, i. e. make a lump of gold of it. I was never refreshed by any advice on this subject; the highest I have heard was grovelling. It is not worth the while for you to undertake to reform the world in this particular. They tell me not to ask how my bread is buttered, -- it will make me sick if I do, -and the like.

It is discouraging to talk with men who will recognize no principles. How little use is made of reason in this world! You argue with a man for an hour, he agrees with you step by step, you are approaching a triumphant conclusion, you think that you have converted him; but ah, no, he has a habit, he takes a pinch of snuff, he remembers that he entertained a different opinion at the commencement of the controversy, and his reverence for the past compels him to reiterate it now.You began at the butt of the pole to curve it,you gradually bent it round according to rule, and planted the other end in the ground, and already inimagination saw the vine curling round thus segment of an arbor, under which a new generation was to recreate itself; but when you had done, just when the twig was bent, it sprang back to its former stubborn and unhandsome position like a bit of whalebone.

This world is a place of business. What an infinite bustle! I am awaked almost every night by the panting of the steam-engine. It interrupts my dreams. There is no sabbath. It would be glorious to see mankind at leisure for once.

Concord Fight! Two killed on the patriots' side,and Luther Blanchard wounded! Why, here every ant was a Buttrick, - " Fire! for God's sake, fire! " -and thousands shared the fate of Davis and Hosmer.

I have no doubt it was a principle they fought for as much as our ancestors, and not a threepenny tax on their tea.

10 A.M. -Up river on ice to Fair Haven Pond.

The steam of the steam-engine rises to heaved this clear morning. The other day, when the weather was thick, I observed that it hugged the earth. Was the air lighter then? Some refer the music of the telegraph harp to the electricity passing along the wire! others,to the, air passing through the glasses. The air is fresher and the sky clearer in the morning. We have this morning the clear, cold, continent sky of January. The river is frozen solidly, and I do not have to look out for openings. Now I can take that walk along the river highway and the meadow which leads me under the boughs of the maples and the swamp white oaks, etc ., which in summer overhang the water. There I can now stand at my case, and study their phenomena, amid the sweet-gale and button-bushes projecting above the snow an dice. I see the shore from the waterside. A liberal walk, so level and wide and smooth, without underbrush. I easily approach and study the boughs which usual overhang the water. In sonic places where the ice is exposed, I see a kind of crystallized, chaffy snow like little bundles of asbestos on its surface . I seek some sunny nook on the south side of a wood, which keeps off the cold wind, among the maples and the swamp white oaks which are frozen in, and there sit and anticipate the spring, and hear the chickadees and the belching of the ice. The sun has got a new power in his rays after all, cold as the weather is. He could not have warmed me so much a month ago, nor should I have heard such rumblings of the ice in December.I see where a maple has been wounded the sap is flowing out. Now, then, is the time to make sugar.

If I were to paint the short days of winter, I should represent two towering icebergs, approaching each other like promontories, for morning and evening, with cavernous recesses, and a solitary traveller, wrapping his cloak about him and bent forward against a driving storm, just entering the narrow pass. I would paint the light of a taper at midday, seen through a cottage window half buried in snow and frost, and some pale stars in the sky, and the sound of the woodcutter's axe.The icebergs with cavernous recesses. In the foreground should appear the harvest, and far in the background,through the pass, should be seen the sowers in the fields and other evidences of spring. The icebergs should gradually approach, and on the right and left the heavens should be shaded off from the light of midday to midnight with its stars. The sun low in the sky.

I look between my legs up the river across Fair Haven.Subverting the head, we refer things to the heavens ;the sky becomes the ground of the picture, and where the river breaks through low hills which slope to meet each other a quarter of a mile off, appears a mountain pass, so much nearer is it to heaven . We are compeled to call it something which relates it to the heavens rather than the earth. But I think that the mirage is not so great in the morning. Perhaps there is some advantagein looking at the landscape thus at this season, since it is a plain white field hence to the horizon.

I cut my initials on the bee tree. Now, at 11.30 perhaps, the sky begins to be slightly overcast. The north-west is the god of the winter, as the southwest of the summer. Interesting the forms of clouds, often, as now,like flames, or more like the surf curling before it breaks,reminding me of the prows of ancient vessels, which have their pattern or prototype again in the surf, as if the wind made a surf of the mist. Thus, as the fishes look up at the waves, we look up at the clouds. It is pleasant to see the reddish-green leaves of the lambkil still hanging with fruit above the snow, for I am now crossing the shrub oak plain to the Cliffs.

I find a place on the south side of this rocky hill, where the snow is melted and the bare gray rock appears covered with mosses and lichens and beds of oak leaves in the hollows, where I can sit, and an invisible flame and smoke seems to ascend from the leaves, and the sun shines with a genial warmth, and you can imagine the hum of bees amid flowers.That is a near approach to summer. A summer heat reflected from the dry leaves,which reminds you of the sweet-fern and those summer afternoons which are longer than a winter day. Though you sit on a mere oasis in the snow.

I love that the rocks should appear to have some spots of blood on them, Indian blood at least; to be convinced that the earth has been crowded with men,living, enjoying, suffering, that races passed away have stained the rocks with their blood, that the mould I tread on has been animated, aye, humanized. I am the more at home. I farm the dust of my ancestors,though the chemist's analysis may not detect it. I go forth to redeem the meadows they have become. I compel them to take refuge in turnips.

The snow is melting on the rocks ; the water trickles down in shining streams ; the mosses look bright ; the first awakening of vegetation at the root of the saxifrage. As I go by the farmer's yard, the hens cackle more solidly, as if eggs were the burden of the strain.

A horse's fore legs are handier than his hind ones ;the latter but fall into the place which the former have found. They have the advantage of being nearer the head, the source of intelligence. He strikes and paws with them. It is true he kicks with the hind legs, but that is a very simple and unscientific action, as if his whole body were a whip-lash and his heels the snapper.

The constant reference in our lives, even in the most trivial matters, to the superhuman is wonderful. If a portrait is painted, neither the wife's opinion of the husband, nor the husband's of the wife, nor either's opinion of the artist - not man's opinion of man – is final and satisfactory. Man is not the final judge of the humblest work, though it be piling wood. The queen and the chambermaid, the king and the hired man, the Indian and the slave, alike appeal to God.

Each man's mode of speaking of the sexual relation proves how sacred his own relations of that kind are.We do not respect the mind that can jest on this subject.

If the husband and wife quarrel over their coffee, if the pie is underdone, if your partner treads on your toes, there is a silent appeal to the just and eternal gods,- or to time and posterity, at least.


 

Sunday, January 25, 2026

LA REMATERIALIZACIÓN DE LA SOBERANÍA (CRAIG TINDALE (EL CHOQUE ENTRE HORIZONTES TEMPORALES"), (II))



8.6 The Clash of Time Horizons

The core pathology of Western impairment is a Clash of Time Horizons. Our system is ruled by multiple clocks that are out of sync, and adversaries have learned to play them against one another.

The Financial Clock is measured in quarters. It demands efficiency, just-in-time inventory, and asset lightness. It rewards buybacks, not blast furnaces; SaaS multiples, not smelter uptime. This clock relentlessly pressures firms to strip slack and externalise risk.

The Industrial Clock is measured in decades. It requires long-term capital commitments, redundant capacity, and patience for permitting and construction. A copper smelter, a TNT plant, or a titanium sponge facility lives on 20- to 40-year horizons. This clock cannot run at the speed of quarterly earnings calls.

The War Clock is measured in days and months. It demands immediate surge capacity, massive physical stockpiles, and the ability to absorb losses at scale. On this clock, the question is not IRR but "How many shells, jets, and missiles can we field before the other side moves?"

The Climate Clock is measured in carbon budgets and degree ceilings. It translates atmospheric physics into political deadlines: "halve emissions by 2030," "net-zero by 2050." It demands rapid decarbonization, hostility to new "dirty" heavy industry, and a bias toward visible green deployments solar farms, EVs, wind over invisible industrial resilience.

For thirty years, we have allowed the Financial Clock and the Climate Clock to dominate, stripping the gears of the Industrial and War clocks. ESG frameworks, net-zero pledges, and CPI-targeted monetary policy all push in the same direction: de-risk balance sheets, offload emissions, and avoid long-lived "dirty" assets. The result is a system that looks virtuous and efficient on paper while quietly hollowing out the midstream and energetics that any real war effort requires.

Beijing understands this clash and exploits it. By hosting the world’s dirty midstream, China offers Western elites a way to satisfy the Climate Clock and the Financial Clock with cheap green imports, clean domestic air, and strong ESG scores at the direct expense of the Industrial and War clocks. In essence, the West treats carbon emissions with the same detached logic it applies to smartphone supply chains: as long as the pollution and hazardous working conditions are geographically sequestered from the Western electorate, the system operates under a convenient delusion of sustainability.

Our clocks are fighting each other; theirs are synchronized. Re-sovereignisation requires explicit policy mechanisms that bind decision-makers to the slower, heavier rhythms of the Industrial and War clocks, while integrating the Climate Clock as a constraint to be managed at home rather than outsourced abroad.

8.7 Historical Parallels: When Powers Forgot the Material World

The pattern isn’t new. Great powers have fallen for the same illusion before: that finance, ideology or prestige could outweigh the hard physics of industry. Every time, the correction was brutal.

Britain’s early-20th-century mistake: finance over furnaces

Britain entered the 1900s proud of ruling global finance. Sterling was the reserve currency; London was the world’s banker. Elites told themselves this mattered more than maintaining industrial depth. Meanwhile, Germany was building the world’s strongest chemical, steel and machine-tool sectors. When war arrived, Britain discovered that financial supremacy doesn’t produce nitrates, armour plate or machine tools. It had to rely on American steel, American explosives and American credit. Monetary power couldn’t substitute for industrial power. Echo today: The West thinks the dollar, the NASDAQ and “innovation” give it buffer room. China is playing Germany’s role: win the midstream, let financial influence follow.

The Dutch Republic: the world’s first financialised power

The Dutch invented the modern financial system and trusted it too much. Their economy was rich, liquid and sophisticated. But France and England built larger industrial and military systems, and the Dutch were eventually forced into strategic dependence on England. Finance gave them leverage but not depth, wealth but not autonomy. Echo today: A financialised power is fast and clever, but it is brittle without industrial mass behind it.

The Soviet Union: abstraction outrunning material limits The USSR made the opposite ideological gamble, that political theory and military prestige could outrun material constraints. The industrial base rotted underneath it, oil revenues sagged, and the entire system collapsed under the weight of inputs it could no longer produce or afford. Echo today: different ideology, same blind spot. Ignore the material base long enough and the system stops responding to commands from the top.

The Real Historical Rhyme

Britain ceded industrial primacy to America. America is now ceding industrial primacy to China.But the structural difference is sharper: Britain stepped back into the hands of a friendly hegemon. The US and Europe won’t get that luxury. Every major power that believed money, theory or prestige could substitute for industry ended up reacting to the world rather than shaping it.That is the precedent that mirrors the West’s position today.

Monday, December 08, 2025

BREVES COMENTARIOS A "LOS DOMINGOS": (II, "ALTÍSIMA POBREZA"; AGAMBEN)


"... lo que quedaba intacto era quizás el legado más precioso del franciscanismo, con el que Occidente siempre deberá volver a medirse como su tarea indiferible: cómo pensar una forma-de-vida, es decir, una vida humana que se sustraiga por completo a ser capturada por el derecho, y un uso de los cuerpos y del mundo que no se sustancie jamás en una apropiación."

(página 14)

Altissima paupertas es el nombre que la Regla bulada le da a esta ajenidad respecto del derecho (Francisco 1, II, p.114), pero el término técnico que en la literatura franciscana define a la praxis en la que ésta se realiza es usus (simplex usus, usus facti, usus pauper).

(página 174)

(...) hasta la bula Ad conditorem canonis, de 1322, en la que Juan XXII, abrogando la decisión de su predecesor, afirma el carácter inseparable del uso y la propiedad, y le atribuye a la orden la propiedad común de los bienes de los que hace uso (nec ius utendi, nec usus facti, separata a rei proprietate seu domino, possunt constitui vel haberi)

(página 158) 

El momento crítico en la historia del franciscanismo es cuando Juan XXII, con la bula Ad conditorem canonis, cuestiona la posibilidad de separar propiedad y uso y, de este modo, anula el propio presupuesto el que se fundaba la paupertas minorita. 

La argumentación del Papa, que tenía una indudable competencia in utroque iure, se apoya en la identificación de un ámbito (las cosas consumibles, como la comida, las bebidas, los vestidos y otras por el estilo, esenciales para la vida de los frailes menores) en el cual la separación de la propiedad y el uso es imposible (...) También Tomás, cuya canonización preparaba Juan XXII, había afirmado que en las cosas "cuyo uso coincide con su consumo [...] el uso puede separarse de la cosa misma, pero si se concede a alguien su uso, también se cede la cosa (S. TH,. 2a, 2ae, qu.78, art. 1).

Basada en esta tradición, la bula Ad conditoren canonis afirma que en las cosas consumibles no puede tenerse un ius utendi o un usus facti, si se pretende separarlos de la propiedad de la cosa (...) Y para excluir la sola posibilidad de reivindicar un uso de hecho o un actus utendi sine iure aliquo, la bula niega que tal uso, por cuanto coincide con la destrucción de la cosa (abusus), pueda ser poseído (haberi) o siquiera existir como tal in rerum natura.

Aquí la argumentación de la bula muestra toda su sutileza, no solo jurídica sino también filosófica. El problema, francamente ontológico, es si un uso que consiste sólo en abuso (o sea, solo en una destrucción) puede existir y ser poseído de otro modo que como derecho de propiedad (...)

"Si fuera posible tener tal uso, este debería haberse tenido o antes del acto, o en el acto mismo, o después de haber completado el acto en cuestión.Que esto no es posible resulta del hecho de que aquello que no existe de ninguna manera pueda tenerse"

(...) 

Un uso que ya no es posible tener y un abuso que implica siempre un derecho a la propiedad y, por lo tanto, siempre definen, precisamente, el canon del consumo masivo.De este modo, sin embargo, tal vez sin darse cuenta, el pontífice pone al desnudo también la verdadera naturaleza de la propiedad, que se afirma con la máxima intensidad precisamente en el punto en el que coincide con el consumo de la cosa.

(págs 184-186)

(Traducción de Flavia Costa y María Teresa D'Meza) 

(No nos parece casual que en "Los Domingos" el eje principal de la acción individual, familiar y social sea la propiedad y las relaciones en torno a ella de todos los afectados. La apropiación, la defensa contra la apropiación o la renuncia a la misma son inevitables. Y la "pobreza" franciscana y/o evangélica imposible. Así lo "estableció" también la bula Ad conditorem canonis. 

Ainara aspira con el ardor de la adolescencia a la "pobreza" de la no apropiación frente al mundo, pero su abuela es expropiada por la acción de su padre y ella es desheredada por su tía, que defiende su patrimonio frente al voto de pobreza de la sobrina (que no incluye la propiedad por la orden).

Y el conflicto de "apropiación" llega a los propios individuos como sostén de las familias.

Las "betinas" son otra familia (con su propiedad) y Ainara las elige cuando su familia ha perdido cualquier exigencia para ella.

Lo anterior no tiene por qué significar ningún reduccionismo sociológico o psicológico.El radio de la acción y elección de los individuos no tiene por qué limitarse al mundo social "laico". Es por eso que se constituyeron y perpetuaron las distintas órdenes religiosas y la propia Iglesia.Se reconozca o no su mensaje.

Hay muchos otros aspectos de la película que giran en torno a la "apropiación" y al papel de la mujer. 

" Y la vida a nadie se le da en propiedad,

a todos en usufructo"

Lucrecio, De la naturaleza de las cosas, Libro III, verso 971) 

 

Friday, August 09, 2024

When You Gonna Wake Up? (¿LA MAJESTUOSA INAUGURACIÓN DE LA ERA POSTCRISTIANA? (II, "Slow train coming" (BOB DYLAN))

 


 

Counterfeited philosophies have polluted all of your thoughts

Karl Marx has got ya by the throat, Henry Kissinger's got you tied up in knots. 

(...) 

You got unrighteous doctors dealing drugs that'll never cure your ills

 (...) 

The rich seduce the poor and the old are seduced by the young

 (...) 

You got gangsters in power and lawbreakers making rules

 (...) 

There's a man up on a cross

("When you gonna wake up") 


Have they counted the cost it’ll take to bring down
All their earthly principles they’re gonna have to abandon?
There’s a slow, slow train comin’ up around the bend

(...)

You can’t rely no more to be standin’ around waitin'
In the home of the brave

Jefferson turnin’ over in his grave
Fools glorifying themselves, trying to manipulate Satan
And there’s a slow, slow train comin’ up around the bend

(...)

Masters of the bluff and masters of the proposition
But the enemy I see
Wears a cloak of decency
All nonbelievers and men stealers talkin’ in the name of religion

(...)

I don’t care about economy
I don’t care about astronomy
But it sure do bother me to see my loved ones turning into puppets

There’s a slow, slow train comin’ up around the bend