some notes that could be deemed philosophical
with some examples from sleep and china
the barrier
was not there. the barrier appears and is there. the legal wording was not
there. the legal wording appears and is there. the barrier legality
appear as a binary (not there – there) whereas olafa’s relationship with the
trail is nonbinary, rather based on olafa’s knowledge and experience,
experience and knowledge the barrier legality lack. the barrier & law
are stupid next to olafa and olafa knows this. she applies her superiority to
the inferior and the binary becomes nonbinary
now let’s go
a step further and apply olafa’s gasnil trill hail in the small city of
heresiarch ooQ’s experience to sleep. the legal barrier as material for sleep,
and sleep as synecdoche for everything else we've ever talked about
sleep
experts in your land, like other experts in your land, in their rabid quest for
standards and normalcy (which is frequently a virtualized quest for domination in the
simulated era, a quest for clarity and certainty as the entire infrastructure
of knowledge begins to fail us) taxonomize, clinicize and pathologize sleep
into many categories including hypersomnia and hyposomnia. but this entire
edifice of normalcy & abnormalcy, of standard & deviation, is itself
defined by an edifice whose normalcy is easily, through diverse experience and intelligence, abnormalized. (if illness is labeled
from within cultures of illness …)
there are
cultures in which people sleep whenever for whatever and even if there weren’t
this wouldn’t mean there shouldn’t be. while oversleep is often interpreted by
the normalizers as an indicator of depression, it can as easily be
interpreted as a sign of blessedness, of proximity to god, of protest against productivity and the acceleration of the human to death
too much sleep is bad for you, too little sleep is bad for you, what we say are the definitions based on the research is good for you, but what if what is bad for me is good for me or what is bad for me is good for you or what is good for you is bad for me or …
too much sleep is bad for you, too little sleep is bad for you, what we say are the definitions based on the research is good for you, but what if what is bad for me is good for me or what is bad for me is good for you or what is good for you is bad for me or …
and in that
ancient text that distinguishes and blurs names & namelessness, how great
is the distance between good and bad? and in that recent text that
distinguishes and blurs good and evil, how much difference is there? this
doesn’t spur us toward sleep or sleeplessness, good or evil, no or yes, names
or namelessness, spurring or not-spurring, distinguishing or blurring,
greatness or smallness, do or doesn’t. (but it may be that doesn’t that does …)
(in other
words, the binary is debinarized through an i-world relationship unmediated by
names. in further other words, my subjective embodied knowledge supersedes your
objective disembodied knowledge. [of course this new binary itself can be
debinarized … and so on … and this is a game of our land.] i sleep as i sleep
without regard to your tyrannical attempts to name and standardize me. i walk as i walk without
… i identity as i identity … gender as gender … art as art … name as name … [your
monumentalized culture of names is predicated on decontextualized
singularities, infantile notions of greatness, sprawling clevernesses within foolish
systems, colonial hypocrisies that preach plurality and diversity and practise exploitive monisms])
olafa walks hasnil trill gail in the small city of heresiarch ooQ aplombly and assumes herself absolutely. which is to say,
relatively
next: a lesson in jurisprudence iii
in which phineasetta thadeusina veeblefetzer
is introduced and dispensed with