When beetles fight these battles in a bottle with their paddles and the bottle’s on a poodle and the poodle’s eating noodles … Malbolge Fox in Socks, Sir!

D'`$M]oJIlG{EyUvSu?bq/M-JJ*kG'3gee/bx`<*)sxqYotsrk1oQPlkd*hg`edcbaZ~^W?[ZSRvuUNSLQPONGkK-IBA@dDC%;:?8\<|{981Uv.3,1*N.-m%*#GFgf$#zy?}_{t:xwputm3qpRQ.-e+ihJI_%c\a`_X|VUZSXQub

(Fox Socks Box Knox)

D'`rq]!n[}kFVh0vA@Q1a/o^mJIk54&feec!Q,<{)9xwvotm3Tpinglkd*hg`edc\"CBX]\UTx;WPUTMq4PONGLEDhHGF(>C<A@9]=6|:32V65.32+*N('&+*)('~D$#"!aw={zs9wvXnm32poQglkjib(feGcba`Y}@\UZYXWPOs65KPIHGkKDIBAe?'C<;@?>=6Z:9876v43,+Op.',%*#G'~f|{"y?w_utyxq7XWsrqpoh.ONdiba'eG]baZ_X|i

(Knox in box. Fox in socks.)

D'`_$">n6Y|{i1wv4Qt+rp;o&JH)5ED2|dc!bwO*)Lxwvotm3Tpinglkd*hg`edc\"CBX]\UTx;WPUTMqKJONGkKJIHA@dDCB;@?87[;:z870Tu3,10).'K+*j"F&f$#"!x}v<;yxqYutm3Tpinglkd*hgfH%F\[`_^W{>=YXQuO7SLKJnHGLKJIBAe(DCBA:^8=<;492V6/u-,+Op.-&+$)"F&feBz!xw|uzs9wpXn4lqpi/Pfejchg`&q

(Knox on fox in socks in box.)

D'`r^LKnIZXWi1Cwu@,P=M.KmI$Z(FED$BS?-}`{)LrZvonm3qpoQPlkd*bg`e^]#aCY}]\[T<RvVUTSRQPImMFj-CBG@dDCB;@?87[5{9810/S32r0/.'K%$H"!~}Cd"!x}v<;sxwvon4UTpong-NMcba'eGc\[!Y^WV[ZSwWVUTM5KoOHMFj-CgGFEDCB;_?>=<|{92V6/.3210)(L,+$j"'~D$dc!x>|uzyxqpo5Vrkjoh.Okdib(`H^c\"!~}@V[TYXWVOsMLp3ImM/KJIBAeED&B;_?!=654X876v43,+Op.',%*#G'~f|{"y?w_utyxq7XWsrqpoh.ONdiba'e^Fb[`_X|{>=YXQuOTSLp3ONMLEDhHGFED=%;_?!=6549270T4t,P0)o'&Jk#"!E}${Ab~w|u;yrZvutsl2jihmle+cb(`edcbaZ~AWVzg

(Socks on Knox and Knox in box. Fox in socks on box on Knox.)

Continue reading “When beetles fight these battles in a bottle with their paddles and the bottle’s on a poodle and the poodle’s eating noodles … Malbolge Fox in Socks, Sir!”

Twelve Krampus Days of Christmas … Ich Wurde Kaum Mehr Als Eine Klaue In Einem Spinnennetz Geboren °❆⋆.ೃ࿔*:・

On the first day of Christmas a Krampus gave to me a coal lump in a dead tree

On the second day of Christmas a Krampus gave to me two rusty chains and a coal lump in a dead tree

On the third day of Christmas a Krampus gave to me three lost souls two rusty chains and a coal lump in a dead tree

On the fourth day of Christmas a Krampus gave to me four howling wolves three lost souls two rusty chains and a coal lump in a dead tree

On the fifth day of Christmas a Krampus gave to me FIVE GOLDEN HORNS four howling wolves three lost souls two rusty chains and a coal lump in a dead tree

Continue reading “Twelve Krampus Days of Christmas … Ich Wurde Kaum Mehr Als Eine Klaue In Einem Spinnennetz Geboren °❆⋆.ೃ࿔*:・”

The Sorrows of Priapus, We Weep Because The Human Race Is No Better Than It Is

Chapter i, (∩`-´)⊃━☆゚.*・。゚

Man must be classed among the brutes, for he is still a very awkward and salacious biped. What shape he will assume in the future is vague. There are many traits of early man he has lost, and it is plain that he is much more given to falsehood, robbery and lawsuits than the primitive. The first two-legged man scratched himself because he had an itch. Men now lie and steal for this pleasure. Primeval natures wallowed without thought, but soon as men began thinking how pleasant it was to rub themselves and to have deliriums from mud, they employed their minds to achieve what paleolithic mankind did without being lascivious.

Men lie, not alone for profit, but to root in Circe’s mire. No pigmy or cave-dweller wears more bizarre or dirty raiment than present-day man. He is often as offensive as the gland on the back of the Brazil peccary. He would rather tell a lie than the truth because his sole purpose is to be a grub.

He is the most ridiculous beast on the earth, and the reason for this is his mind and his pudendum. He sacks nations, or throws away his reason to see the petticoat of Aspasia or Helen empurpled by murex or the lichen at Madeira. The procreative organ in the camel is behind, but in man it is in front, and unless he is too fat to look over his belly, he pays more attention to this gibbous organ than to his arms, his talus, or anything else. He frequently forgets how his arms look, and is surprised to find a wen on his jaw, and he rarely knows whether his pupils are brown or ochreous, but he is always mindful of his testes hanging between his legs like folly.

Continue reading “The Sorrows of Priapus, We Weep Because The Human Race Is No Better Than It Is”

L’angelo caduto diventa un diavolo maligno

“Oh, it is not thus—not thus,” interrupted the being; “yet such must be the impression conveyed to you by what appears to be the purport of my actions. Yet I seek not a fellow-feeling in my misery. No sympathy may I ever find. When I first sought it, it was the love of virtue, the feelings of happiness and affection with which my whole being overflowed, that I wished to be participated. But now, that virtue has become to me a shadow, and that happiness and affection are turned into bitter and loathing despair, in what should I seek for sympathy? I am content to suffer alone, while my sufferings shall endure: when I die, I am well satisfied that abhorrence and opprobrium should load my memory. Once my fancy was soothed with dreams of virtue, of fame, and of enjoyment. Once I falsely hoped to meet with beings, who, pardoning my outward form, would love me for the excellent qualities which I was capable of bringing forth. I was nourished with high thoughts of honour and devotion. But now vice has degraded me beneath the meanest animal. No crime, no mischief, no malignity, no misery, can be found comparable to mine. When I call over the frightful catalogue of my deeds, I cannot believe that I am he whose thoughts were once filled with sublime and transcendant visions of the beauty and the majesty of goodness. But it is even so; the fallen angel becomes a malignant devil. Yet even that enemy of God and man had friends and associates in his desolation; I am quite alone.

– Mary Wollstonecraft Shelley

On ðone ærystan dæg þæs [monðes] bið ealra haligra tid

OE Old Eng. Martyrol. (Julius) 1 Nov. 243 On ðone ærystan dæg þæs [monðes] bið ealra haligra tid. OE Wulfstan Canons of Edgar (Junius) (1972) liv. 13 Ærest on easteræfen, and oðre siðe on candelmæsseæfen, þriddan siðe on ealra halgena mæsseæfen. 1325 Chron. Robert of Gloucester (Calig.) l. 8601 (MED) A sterre þat comete icluped is At alle halwen tid him ssewede. 1447 in S. A. Moore Lett. & Papers J. Shillingford (1871) i. 16 (MED) The morun tuysday, al Halwyn yeven. 1548 in J. G. Nichols Chron. Grey Friars 57 This yere before Alhallontyd was sett up the howse for the markyt folke in Newgate market for to waye melle in. 1556 in J. G. Nichols Chron. Grey Friars 17 Thys yere the towne of Depe was tane..on Halhalon evyn. 1616 W. Shakespeare Measure for Measure (1623) ii. i. 121 Clo. Was’t not at Hallowmas Master Froth? Fro. Allhallond-Eue. 1653 I. Walton Compl. Angler 222 About All-hollantide, when you see men ploughing up heath-ground.

I have gone out, a possessed witch,
haunting the black air, braver at night;
dreaming evil, I have done my hitch

over the plain houses, light by light:
lonely thing, twelve-fingered, out of mind.
A woman like that is not a woman, quite.

I have been her kind.

I have found the warm caves in the woods,
filled them with skillets, carvings, shelves,
closets, silks, innumerable goods;

fixed the suppers for the worms and the elves:
whining, rearranging the disaligned.
A woman like that is misunderstood.

I have been her kind.

I have ridden in your cart, driver,
waved my nude arms at villages going by,
learning the last bright routes, survivor

where your flames still bite my thigh
and my ribs crack where your wheels wind.
A woman like that is not ashamed to die.

I have been her kind.

– Anne Sexton

§ 31. Das Da-sein als Verstehen, Am morgen ein Bier und der Tag gehört dir … In vino veritas

Trink, trink, Brüderlein, trink Lass doch die Sorgen zu Haus

Die Befindlichkeit ist eine der existenzialen Strukturen, in denen sich das Sein des »Da« hält. Gleichursprünglich mit ihr konstituiert dieses Sein das Verstehen. Befindlichkeit hat je ihr Verständnis, wenn auch nur so, daß sie es niederhält. Verstehen ist immer gestimmtes.

Wenn wir dieses als fundamentales Existenzial interpretieren, dann zeigt sich damit an, daß dieses Phänomen als Grundmodus des Seins des Daseins begriffen wird. »Verstehen« dagegen im Sinne einer möglichen Erkenntnisart unter anderen, etwa unterschieden von »Erklären«, muß mit diesem als existenziales Derivat des primären, das Sein des Da überhaupt mitkonstituierenden Verstehens interpretiert werden.

Die bisherige Untersuchung ist denn auch schon auf dieses ursprüngliche Verstehen gestoßen, ohne daß sie es ausdrücklich in das Thema einrücken ließ. Das Dasein ist existierend sein Da, besagt einmal: Welt ist »da«; deren Da-sein ist das In-sein. Und dieses ist imgleichen »da« und zwar als das, worumwillen das Dasein ist. Im Worumwillen ist das existierende In-der-Welt-sein als solches erschlossen, welche Erschlossenheit Verstehen genannt wurde1. Im Verstehen des Worumwillen ist die darin gründende Bedeutsamkeit miterschlossen. Die Erschlossenheit des Verstehens betrifft als die von Worumwillen und Bedeutsamkeit gleichursprünglich das volle In-der-Welt-sein. Bedeutsamkeit ist das, woraufhin Welt als solche erschlossen ist. Worumwillen und Bedeutsamkeit sind im Dasein erschlossen, besagt: Dasein ist Seiendes, dem es als In-der-Welt-sein um es selbst geht.

Wir gebrauchen zuweilen in ontischer Rede den Ausdruck »etwas verstehen« in der Bedeutung von »einer Sache vorstehen können«, »ihr gewachsen sein«, »etwas können«. Das im Verstehen als Existenzial Gekonnte ist kein Was, sondern das Sein als Existieren. Im Verstehen liegt existenzial die Seinsart des Daseins als Sein-können. Dasein ist nicht ein Vorhandenes, das als Zugabe noch besitzt, etwas zu können, sondern es ist primär Möglichsein. Dasein ist je das, was es sein kann und wie es seine Möglichkeit ist. Das wesenhafte Möglichsein des Daseins betrifft die charakterisierten Weisen des Besorgens der »Welt«, der Fürsorge für die anderen und in all dem und immer schon das Seinkönnen zu ihm selbst, umwillen seiner. Das Möglichsein, das je das Dasein existenzial ist, unterscheidet sich ebensosehr von der leeren, logischen Möglichkeit wie von der Kontingenz eines Vorhandenen, sofern mit diesem das und jenes »passieren« kann. Als modale Kategorie der Vorhandenheit bedeutet Möglichkeit das noch nicht Wirkliche und das nicht jemals Notwendige. Sie charakterisiert das nur Mögliche. Sie ist ontologisch niedriger als Wirklichkeit und Notwendigkeit. Die Möglichkeit als Existenzial dagegen ist die ur-1 Vgl. § 18,S. 85 ff.

Meide den Kummer und meide den Schmerz Dann ist das Leben ein Scherz, Meide den Kummer und meide den Schmerz Ja, dann ist das Leben ein Scherz!

The Work … and man made this curse a pleasure

Instead of man striving for a bright present in the world, for a solar and sparkling existence, instead of living for himself – not in the sense of selfishness, but of inner growth – he became a sinful and impotent slave of the reality outside

„Oamenii muncesc în general prea mult pentru a mai putea fi ei înşişi. Munca este un blestem. Iar omul a făcut din acest blestem o voluptate. A munci din toate forţele numai pentru muncă, a găsi o bucurie într-un efort care nu duce decât la realizări irelevante, a concepe că te poţi realiza numai printr-o muncă obiectivă şi neîncetată, iată ceea ce este revoltător şi ininteligibil. Munca susţinută şi neîncetată tâmpeşte, trivializează şi impersonalizează. Ea deplasează centrul de preocupare şi interes din zona subiectivă întro zonă obiectivă a lucrurilor, într-un plan fad de obiectivitate. Omul nu se interesează atunci de destinul său personal, de educaţia lui lăuntrică, de intensitatea unor fosforescente interne şi de realizarea unei prezente iradiante, ci de fapte, de lucruri. Munca adevărată, care ar fi o activitate de continuă transfigurare, a devenit o activitate de exteriorizare, de ieşire din centrul fiinţei. Este caracteristic că în lumea modernă munca indică o activitate exclusiv exterioară. De aceea, prin ea omul nu se realizează, ci realizează. Faptul că fiecare om trebuie să aibă o carieră, să intre într-o formă de viaţă care aproape niciodată nu-i convine, este expresia acestei tendinţe de imbecilizare prin muncă. Să munceşti pentru ca să trăieşti, iată o fatalitate care la om e mai dureroasă decât la animal. Căci la acesta activitatea este atât de organică, încât el n-o separă de existenta sa proprie, pe când omul îşi dă seama de plusul considerabil pe care-l adaugă fiinţei sale complexul de forme al muncii. In frenezia muncii, la om se manifestă una din tendinţele lui de a iubi răul, când acesta este fatal şi frecvent. Şi în muncă omul a uitat de el însuşi. Dar n-a uitat ajungând la naivitatea simplă şi dulce, ci la o exteriorizare vecină cu imbecilitatea. Prin muncă a devenit din subiect obiect, adică un animal, cu defectul de a fi mai putin sălbatic. In loc ca omul să tindă la o prezentă strălucitoare în lume, la o existentă solară şi sclipitoare, în loc să trăiască pentru el însuşi – nu în sens de egoism, ci de creştere interioară – a ajuns un rob păcătos şi impotent al realităţii din afară.”

“People generally work too much to be themselves. Work is a curse. And man made this curse a pleasure. To work with all one’s strength only for work, to find joy in an effort that leads only to irrelevant achievements, to conceive that one can achieve oneself only through objective and unceasing work, this is what is revolting and unintelligible. Sustained and incessant work dulls, trivializes and impersonalizes. It moves the center of concern and interest from the subjective area to an objective area of things, in a bland plane of objectivity. Man is then not interested in his personal destiny, in his inner education, in the intensity of some internal phosphorescence and in the realization of a radiant present, but in facts, in things. True work, which would be an activity of continuous transfiguration, has become an activity of externalization, of leaving the center of being. It is characteristic that in the modern world work indicates an exclusively external activity. Therefore, through it man does not realize himself, but achieves. The fact that every man has to have a career, to enter into a form of life that almost never suits him, is the expression of this tendency to become imbecile through work. To work in order to live, here is a fatality that is more painful for humans than for animals. Because for him the activity is so organic that he does not separate it from his own existence, while man realizes the considerable plus that the complex of forms of work adds to his being. In the frenzy of work, man manifests one of his tendencies to love evil, when it is fatal and frequent. And in work man forgot about himself. But he did not forget, reaching simple and sweet naivety, but an externalization bordering on imbecility. Through work he became an object from a subject, i.e. an animal, with the defect of being less wild. Instead of man striving for a bright present in the world, for a solar and sparkling existence, instead of living for himself – not in the sense of selfishness, but of inner growth – he became a sinful and impotent slave of the reality outside .”

– Emil Cioran