Η βραδυφλεγής αδυσώπητη πολλαπλότητα

Q: How do you get Rozz Williams out of your Christmas tree?
A: Cut the rope

emena panta mou arese h cyndie lauper.

xestikame pou klaname (genika to skeftomouna auto simera)

tamatakiasoumekainegiatieisaimanekene



ΥΓ. Είναι ωραία? Είναι όμορφη?

Η φάση είναι σεξ
Μόνο σεξ
Ρε

make tacos

kalh fash h merenda !

The right side of my brain gives birth to white hair!

H Jane..

i fasi einai planet claire k ta muala mas ponane

eimai liwwwwwwwwwwwwma re mounia ! liwnna(ghost mouni)

mh trelenesai yparxoun kai xeirotera....

nai as poume egw ksupnisa gia prwi k itan akoma vradu,ti tou les?na ksimerwsei twra?de ginetai..

o hlios de fernei to prwi....

am oute to fwtistiko sto grafeio

https://www.youtube.com/watch?v=b8sJjJ3bvSg[url][/url]

'meraaaa

These toxic mornings

ηπια τοσο πολυ που ο κοσμος γυρω μου αρχισε να λειωνει

sa na zilepsa kapws............

k kali sou tuxi magka

Πριν παω σχολη για αλλο ενα ακομα -ασκοπο- μαθημα μετα απο αλλη μια νυχτα αυπνιας...
Θα βγαλω κυνοδοντες στο τελος...

Jean Baudrillard - Simulacra and Simulations
XVIII. On Nihilism

"I am a nihilist.

I observe, I accept, I assume the immense process of the destruction of appearances (and of the seduction of appearances) in the service of meaning (representation, history, criticism, etc.) that is the fundamental fact of the nineteenth century. The true revolution of the nineteenth century, of modernity, is the radical destruction of appearances, the disenchantment of the world and its abandonment to the violence of interpretation and of history.

I observe, I accept, I assume, I analyze the second revolution, that of the twentieth century, that of postmodernity, which is the immense process of the destruction of meaning, equal to the earlier destruction of appearances. He who strikes with meaning is killed by meaning.

The dialectic stage, the critical stage is empty. There is no more stage. There is no therapy of meaning or therapy through meaning: therapy itself is part of the generalized process of indifferentiation.

The stage of analysis itself has become uncertain, aleatory: theories float (in fact, nihilism is impossible, because it is still a desperate but determined theory, an imaginary of the end, a weltanschauung of catastrophe)

[........]
But more deeply, there is in Benjamin and Adorno another tonality, that of a melancholy attached to the system itself, one that is incurable and beyond any dialectic. It is this melancholia of systems that today takes the upper hand through the ironically transparent forms that surround us. It is this melancholia that is becoming our fundamental passion. It is no longer the spleen or the vague yearnings of the fin-de-siecle soul. It is no longer nihilism either, which in some sense aims at normalizing everything through destruction, the passion of resentment (ressentiment).*2 No, melancholia is the fundamental tonality of functional systems, of current systems of simulation, of programming and information. Melancholia is the inherent quality of the mode of the disappearance of meaning, of the mode of the volatilization of meaning in operational systems. And we are all melancholic.

Melancholia is the brutal disaffection that characterizes our saturated systems. Once the hope of balancing good and evil, true and false, indeed of confronting some values of the same order, once the more general hope of a relation of forces and a stake has vanished. Everywhere, always, the system is too strong: hegemonic.

Against this hegemony of the system, one can exalt the ruses of desire, practice revolutionary micrology of the quotidian, exalt the molecular drift or even defend cooking. This does not resolve the imperious necessity of checking the system in broad daylight.

This, only terrorism can do.

[.........]
We are in the era of events without consequences (and of theories without consequences).

There is no more hope for meaning. And without a doubt this is a good thing: meaning is mortal. But that on which it has imposed its ephemeral reign, what it hoped to liquidate in order to impose the reign of the Enlightenment, that is, appearances, they, are immortal, invulnerable to the nihilism of meaning or of non-meaning itself.

This is where seduction begins."

Autoi pou kanoun thn eirinikh epanastash adunath
,kathistoun thn biaih epanastash anapofeukth

Eida enan antra na peftei (my turn)