Tag Archives: Guy Debord


A meme is dangerous, much more than Janez Janša

Our essay on memes got published in the Eternal September catalogue, read it on pages 14-23.

Keywords: Walter Benjamin, modishness, LOLcat, Deleuze & Guattari, The Selfish Gene, Richard Dawkins, Social Darwinism, bi-winning, critical theory, Frankfurt School, Freiburg School, Theodor W. Adorno, Slavoj Žižek, Guy Debord, spectacle, Robocop, John Maus, Gustave Flaubert, literacy, N. Katherine Hayles, hyper attention, Matteo Pasquinelli, Daft Punk, Vstaja, Federico Campagna, Saul Bellow, Silvio Berlusconi, satire, humour, Karl Kraus, carinature, Paolo Virno, Tiqqun, hapax legomenon, Franz Kafka, Robert Walser, autonomism, movement of ’77, withdrawal



Predavanje o memih je kot razlaganje vica. 53-minutno razlaganje vica



Tags: Memefy

Guy Debord: The Role of Žižek (a few excerpts)

“In ‘radical theory’ Žižek currently represents formal pseudofreedom and the pseudocritique of manners and values — the two inseparable manifestations of all fake, co-opted contemporary thought. Everyone does everything to present him as a misunderstood and unappreciated thinker, shockingly audacious and unjustly despised; and everyone praises him, from Purple Fashion magazine to London’s Royal Opera House. Despite the absence of any real critiques of Žižek, we see developing a sort of analogy to the famous theory of the increase of resistances in socialist regimes: the more Žižek is hailed as a brilliant leader of modern philosophy, the more people rush to his defense against incredible plots. Repetitions of the same clumsy stupidities in his books are automatically seen as breathtaking innovations. They are beyond any attempt at explanation; his admirers consume them as confusedly and arbitrarily as Žižek produced them, because they recognize in them the consistent expression of a subjectivity. This is true, but it is a subjectivity on the level of a graphic designer educated by the indie media. Žižek’s ‘critiques’ never go beyond the innocuous humor typical of nightclub comedians or The Daily Show.”

“Žižek is a Slovenian from Ljubljana who envied the chic of the French of Paris, and then the radical chic of Park Avenue, and his successful ascent up from the provinces is most exemplary at a time when the system is striving to usher everybody into a respectful production/consumption of culture — even ‘avant-garde’ culture if nothing else will do. We are not referring here to the ultimately conformist exploitation of any thought that professes to be innovative and critical. We are pointing out Žižek’s directly conformist use of ‘radical politics’.”

“Žižek is to philosophy what Tarantino is (or was) to film: both possess the appearance of a certain freedom in style or subject matter (in Žižek’s case, a slightly free manner in comparison with the stale formulas of writing theory). But they have taken this very freedom from elsewhere: from what they have been able to grasp of the advanced experiences of the era. They are postmodernism for dummies.”

(Debord’s integral text can be found here.)

Quentin Tarantino – Madonna Speech




Evergrin, part deux

Prva stvar, ki nas na njem presune, je nasmeh. Presune v prvi vrsti zato, ker takoj občutimo, da je ta nasmeh postal stereotipen. Javna osebnost je, zato se je, kot vse kaže, primoran smejati: toda njegov nasmeh ni pomirjujoč, sijoč, še več, žareč nasmeh “povprečneža”, ki je dober družinski oče, simpatičen delavec, zgleden državljan in si kot takšen nima česa očitati; in kajpada to tudi ni nasmeh, ki na široko razkazuje vse zobe in navsezadnje razglaša, da življenja ne gre jemati tako resno, saj je že sámo po sebi lépo in vredno, da ga živiš, in sicer natanko na takšen način. Ne. Ne gre za nasmeh te vrste, ki je tako pogost med javnimi osebnostmi. Nasmeh je zarotniški, skorajda namigujoč: očitno gre za nasmeh, ki priznava krivdo. Vtis je, kakor da hoče tistim, ki ga opazujejo, z njim povedati, da se dobro zaveda, kako ga imajo za pokvarjenega in ambicioznega moža, zmožnega česarkoli in brez vsakršne šibke točke, in to kljub njegovemu videzu nekdanjega revnega semeniščnika in farškega lizuna: istočasno pa hoče opazovalcem, ki ga imajo za takšnega, povedati, da naj kar mislijo tako in da bo, če bi s tem v zvezi slučajno ostali še kakšni neporavnani računi, vsa zadeva objektivno preložena sine die (namreč do dne, ko ne bi bil več mogočnež). A ne le to: vsakršno poravnavanje računov z nemočnim in idealističnim “navadnim državljanom”, ki bi si dovolil izraziti svojo sodbo glede gnusne resnice o njem (ki jo je sam sicer priznaval), je vselej preprečevalo nekaj urgentnejšega, javno urgentnejšega. In prav to “skrivnost nečesa urgentnejšega” je v prvi vrsti skrival nasmeh. Nazadnje je ta nasmeh izražal še eno sporočilo, ki je bilo temeljno, neobhodno in skorajda sveto: s svojim zvitim nasmehom je neprekinjeno, na vsakem koraku in vsem dajal vedeti, da je lisjak. Torej da naj ga za božjo voljo pustijo pri miru, ker “pač ve določene stvari”, “ima določene urgentne opravke državnega pomena” (o katerih se bo prej ali slej razvedelo), “je tako spreten in recimo tudi izmuzljiv”, da se vedno znajde na najboljši način in v interesu vseh. In ker je bil ta nasmeh zarotniški, je bil kajpada tudi beraški: beračil je za sočutje do svoje razodete krivde.1

In January 1988 the Colombian drug Mafia2 issued a communique aimed at correcting public opinion about its supposed existence. Now the first requirement of any Mafia, wherever it may be, is naturally to prove that it does not exist, or that it has been the victim of unscientific calumnies; and that is the first thing it has in common with capitalism. But in these particular circumstances, this Mafia was so irritated at being the only one placed under the spotlight that it went so far as to give details of the other groupings who were trying to cover themselves by illegitimately using it as a scapegoat. It declared: “We ourselves don’t belong to the Mafia of politicians and bureaucrats, bankers, financiers or millionaires, nor to the Mafia of fraudulent contracts, monopolies or oil, nor to the media Mafia.”3

It is always a mistake to try to explain something by opposing Mafia and state: they are never rivals. Theory easily verifies what all the rumours in practical life have all too easily shown. The Mafia is not an outsider in this world; it is perfectly at home. Indeed, in the integrated spectacle it stands as the model of all advanced commercial enterprises.4

Japanther – Um Like Yer Smile Is Totally Ruling Me Right Now

  1. Minimalno prilagojeni odlomek iz romana P. P. Pasolinija Nafta, ki ga je prekinila avtorjeva smrt leta 1975 (prevod: Gašper Malej; Moderni klasiki: 58, Cankarjeva založba). Opisan je nasmeh Alda Troye aka Eugenia Cefisa, predsednika italijanskega državnega naftnega podjetja Eni. []
  2. Mafija je vmes postala precej smešna beseda, tako rekoč anahronizem, op. S. []
  3. Guy Debord, Comments on the Society of the Spectacle (1988), XXIII []
  4. Comments on the Society of the Spectacle, XXIV []


Tags: Revisionisms

SMETNJAK x JOHN MAUS

Ena ura, en sam plan, en monolog, črički (škržati?) in veter kot soundtrack, youtube posnetek na velikem platnu. Anti-spektakel, ki prej povleče na Johna Cagea, a ta pripada drugemu glasbenemu postopku resnice. John Maus o the old guys: »They are great and we should enter into a conversation with them, but they didn’t grow up watching E.T.« Zavest, vzgojena ob Živ Žavu in nato priklopljena na internet, požira le byte-size – 3-minutni komadi, članki kot slikanice, filmi brez tišine. Ko thrill popusti in zaslutimo napor, sežemo po miški ali daljincu. Kaj nas zagrabi v plitvinah koncentracije, med besnim, a bežnim procesiranjem podatkov in resetiranjem spomina? John Maus stavi na pop in spektakel: estetsko sublimnost robota, ki se dviga iz plamenov, kofeinsko maničnost zvoka, skompresirano v verz in refren. Radikalni potenciali popa. Smetnjakova metoda se postavi pred ogledalo.

Projekcija video intervjuja z Johnom Mausom: 22. november ob 20h @ Kiberpipa (kinodvorana), Kersnikova 6, Ljubljana. Vstopnine ni. Facebook event.

John Maus – Big Dumb Man

Keywords: television, twitter, facebook, Socrates, punk rock, visibility, Sex Pistols, Nirvana, Lucifer, Minnesota, New Deal, Ronald Reagan, spam, solitude, Ariel Pink, work, postmodernism, dialectic of enlightenment, caricature, inhumanity, The Invisible Committee, OWS, Abu Ghraib, Hunter S. Thompson, State, horror, record store, society of spectacle, Guy Debord, genre film, James Cameron, Terminator, sublimity, contemporary art, Neveldine/Taylor, Crank: High Voltage, decentered subject, Gilles Deleuze, Luciano Berio, Karlheinz Stockhausen, Theodor W. Adorno, Arnold Schönberg, G. W. F. Hegel, Ludwig van Beethoven, Immanuel Kant, Joseph Haydn, dubstep, music journalism, Simon Reynolds, Slavoj Žižek, Richard Wagner, Alain Badiou, Quentin Meillassoux, Simon Critchley, Bill and Ted’s Excellent Adventure, Sigmund Freud, Jacques Lacan, pop theory, Gary War, thumbs up, thumbs down, wikipedia, string theory, biopolitics, Jean-Luc Nancy, Maurice Blanchot, E.T., Giorgio Agamben, Martin Heidegger, Greil Marcus, Friedrich Kittler, Avital Ronell, sense, materiality, EGS, Wolfgang Schirmacher, grad school, publishing company, cultural signifier, celebrity, Jay Bernstein, H. S. Harris, misanthropy, Jacques Rancière, F. M. Dostoyevsky, everyday life, St. Francis, The Psychic Warfare, virtue, Funny Farm, experience, bureaucrat, exception, sweet dude, radical, pragmatism, charity, Søren Kierkegaard, pig, Police, Cops, THX 1138, George Lucas, infinite multiplicity, wager