a lesson in jurisprudence iii

now, to introduce a twist, one day phineasetta thadeusina veeblefetzer falls in love with olafa but not only is the love unrequited but olafa is wholly unaware of phineasetta’s existence. phineasetta sets out to correct this obersicht. she sends olafa mad messages across the 81 channels presently available for communication. she likes & loves & laughs at everything. she is unmitigatedly hysterical and persistent. but olafa is unfazed. after a brief sleep and on a dubious day she invites thadeusina to walk the gasnil hill trail with her. ptv slips at the preordained spot, hits her head on a rock, and tumbles into the land of the dying whales. olafa has to put up with a week or two of unpleasantness as she correctly responds to the queries of officials but all in all a job well done and she has returned to her solitary knowledgeable walks, clinically improper sleeps, nameless reveries, and veeblefetzer-free existence

our lesson in jurisprudence is done

dear readerless readers

you bare-assters & lovers of bare-assters

return to your barriers and your absolutelies

you olafas to your nameless madnesses

you veeblefetzers to the sea

a lesson in jurisprudence ii

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 …

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

a lesson in jurisprudence

olafa routinely walks the gasnil hill trail in her matryoshka suspenders. the trail is listed as difficult by the authorities although according to olafa’s experience and compared to the world’s difficult trails it is quite easy. what can occasionally make it difficult – and in fact impassable without specialized equipment and training – is some presence (in combination or alone) of high winds (gusts of >70 – 80km/hr) or ice (most notably in trail sections that descend rapidly on one side to the ocean and on the other side rise rapidly). deep snow – while making passage challenging – does not make it impassable. low temperatures in themselves only of course require proper layering of proper clothing

olafa likes to walk the gasnil hill trail in her suspenders a solid three times a week, every second day if possible. she does this in november and december until precipitation and low temperatures make the trail impassable without specialized equipment and training, which olafa doesn’t have and isn’t particularly interested in obtaining. only once does she consider not completing the trail due to ice in a narrow steeply-cliffed section but manages to find some safe stepping spots to navigate the danger. there is some risk of falling to her death but she feels this is minimal and olafa has sufficient experience and body knowledge to justly consider her judgement reasonable in such situations

olafa has to leave the small city of heresiarch ooQ for a time but returns in late january, at which point the conditions cooperate to allow her to walk the trail twice in her first week. a few minor obstacles but never to the point as before where she considers not completing the trail. when she goes to walk gasnil hill trail in the small city of heresiarch ooQ the third time in the new year she encounters at the trail’s lower outset a barrier and a new sign, the latter not simply warning of steep cliffs and difficult passage as the other signs do but of winter closure, with legal language telling the walker she assumes all risk and responsibility absolutely

as if i didn’t before says olafa. but the day and conditions are better than that one day i considered not completing the trail. indeed, while not as good as the best days they’re better than the 3 or 4 slightly challenging days. i will walk the trail. and she climbs over the barrier and laughs at the serious legal language and walks and has a delightful time and the ocean is like the golden hair of the gods and the sky as the tawny belly of the ancient great bird roc and the land like the sleepy genitalia of a once loved lover and the sun, though shy behind a great orgy of clouds, like a wondrous vast rube goldberg machine made entirely of a single act of blown coloured glass, elaborately whirring and confusing and deviously complicated, a weltmaschine, a kinetic art installation hung from the heaven we pride ourselves in having slaughtered, a veeblefetzer, auspicious and doomed

next: a lesson in jurisprudence ii

some notes that could be deemed philosophical

final exam essay portion

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final exam

essay portion

choose between the following one situation to respond to. write precisely 298,935,000 words, using no glyphs other than what are contained in whatever your alphabet or logogram system is. write in black india ink or blood on handcrafted tessellated polyptychs composed from pencil crayons, cardboard, paperclips, fuzzy yellow spheres measuring no more than 0.81cm in diameter at their greatest point including fuzz, and pencils

in the beginning olafa believed. which meant accepted. then she disbelieved but it didn’t matter too much because she was young and wasn’t taken seriously. then olafa was able to suspend disbelief to an extent of functioning in your land. which meant she worked and was respected sufficiently and had friends or simulations of friends. then olafa was only able to suspend as a thought experiment but not as any sort of reality that propelled her body into action. then the experts in your land proclaimed her depressed or mad or schizoid or borderline or mentally ill or some or all of the above or more and prodded her with pills and talk but olafa instead of playing your games pitched the tent of herself more fully in her suspensions and she did not work according to your measures and she was not respected in your lands and she was alone. did olafa now believe, believe differently, believe in her suspensions, disbelieve? would she soon disbelieve in her suspensions and where would this leave her? what do you know about olafa’s believing, disbelieving, suspending, pitching, your land, her land? how do you know this?

not not jokes for a not age

not not

who’s there?

not not

not not who?

not not not