I, The Living I

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There is every reason to think that at the heart of the wandering paleolithic populations there was a perpetuation, to a good extent, of the behaviors of herds and flocks of the various animal species. Aurignac, Madelaine, Pech Merle cave — these were not earthly paradises, but fields of evolution, sometimes regressive, sometimes progressive, on the path of human development. Certain communities still obeyed the atavistic brutality of the predator, and others discovered new forms of association, founded on the refinement of primary needs.

Inertia plays in favor of animalness. Let us recognize that this quest for subsistence through gathering, hunting and fishing came more from the adaptive faculty of animals than from some aptitude for modifying the environment. Nomadism puts its own limits on its freedom — the seasonal displacement of the herds ruled the ballet of wanderings, obliging the hunters to follow the itinerary of the migrations in order to provide themselves with game; the mobility of the encampments was determined in turn as well by the germination periods, the variety of soils wherein edible plants grew, and the maturation of fruits.

Ah, but the abettors of the economy, the hoarding fanatics, the programmers of future comfort, were they any more safe and protected from famine, from rigorous winters, from floods, from epidemics, from the cataclysms, from misery passed down from century to century?

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Perhaps here and there a transcending of adaptive behaviors was undertaken: the creation of natural conditions proper for the encouragement of the self-enjoyment without which there is no real human progress. Alongside hordes of hunter-gatherers, dominated by animal worries about survival, were born embryonic manifestations of a society wherein solidarity was not at all a result of a conjunction of private interests but rather was the result of a harmony of passions circling around a passionate love for life.

And is it not the remnants of that memory that participates the most in that secret exaltation which, in spite of the mercantile law of exchange and sacrifice, lends such a sovereign power to love, kindness, hospitality, generosity, affection, the spontaneous surging forth of gift, to the inexhaustible force of freeness? Assuredly, the art of adapting oneself to the conditions dictated by nature postulates a kind of resignation, and at least a certain passivity. How can one deny that in the ingenuity of fishing, hunting, gathering, of painted and engraved messages, there exists a will to solicit natural abundance by way of the faculty of creation?

Analogically speaking, the young child extracts good deal of learning in that way, from the surroundings its adventure leads it through, following a thread of sensations which is sometimes favorable and sometimes unfavorable, and pushing itself to gain more knowledge therefrom.

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The idea that you can have all kinds of cereals, fish, and meat, totally prepared and ready to eat, just falling into your mouth, is a sarcastic and contemplative vision of satiety, a caricature which is made use of to justify the brutal rape and exploitation of nature by work. The ecological currents, born in the last few years of the 19 th century, committed the error of dissociating, in the purest economist tradition, the market-valorizing of the sustainable energies of the earth — water, soil, the fires of the sun, the wind, the tides, the lunar mirror effect, compost — and the exigencies of an individual alchemy wherein destiny operates by transmuting patiently the materia prima of the human, by carving from the crudeness of animal impulse the crystal of refined desires.

Such an inopportune incoherence condemns it to being nothing but another ideology amongst the rest, doomed to the same fading of belief. The signs pointed, however, to the fact that to oppose the natural energies to the energies of death, which are spreading over the earth the shroud of chemical and nuclear pollution, made no sense outside of a vaster project which would be attached to the reconciliation of human nature and earthly nature, in order to create a whole world only to enjoy it orgastically. Woman is at the center of the world we must create. In every place where humanitarian concerns have won out over the rigor of laws, woman has occupied a preponderant position.

Is she scorned, humiliated, enslaved? The degree to which she is humbled is the degree of ignobility of the society that treats her like an object. Would anyone be surprised to discover that women were omnipresent in the civilizations of the late Paleolithic? The women chose the edible plants, saved favorable seeds, and took care of the earth so it would provide food, drink, clothing, construction materials, writing tools.

Like the child woman carries within her, her creative nature offers up to humanity the goods that earthly nature dispensed confusedly in a chaotic blend of the beneficial and the toxic, by selecting and improving those goods. The majority of the graphic representations show her as both nourishing mother and as sexual being with the enticing pubic triangle.

She is the athanor in which the materia prima of desires bubbles up, opening the possibility of successive transformations. In her, the Great Work takes place — which the work of the males for so long has forbidden. The total opposite of the brute still chained to the cycles of death, she inaugurates a cycle of life that she herself creates. Such is the reality which will invert patriarchal civilization, with its lie carried to perfection by Christianity: that the ideal woman is a virgin, abused and knocked up by a God to give birth to a man who would teach men the virtue of dying unto themselves.

Woman incarnates the natural freeness of the living. She is the abundance that offers itself. In the same way as her enjoyment is at the same time given and solicited in the game of caresses, she delivers herself over to love, which takes her to even more perfect enjoyments. In her, and in the passional relation that she renews, a new style affirms itself that supplants little by little the tradition of rape, of the conquest of the earth and of the self.

A universal womb is formed in her image, to feed, by means of the resources of a nature at last humanized, a humanity that lays in wait only for the pleasure of being born and reborn endlessly. They do not attribute their superiority to animals to the art of pushing beyond natural freedom, to a science of harmony which would free them of the dread so universally present amongst animals of being eaten or starved.

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The honor conferred upon them in such a way by means of a subtle and volatile power sets them up to treat as brutal beasts those who elevate themselves in any small way in the hierarchy of mind. They look down on the leaderless herds, and call them dimwitted asses, enraged sheep, pigs, or baboons, because they are untamed by peasants, proletarians, colonized people; because they do not live beneath the rule of any shepherd, king, priest, general or bureaucrat. The same discrediting otherwise goes for the unproductive, the women, and the children, all ceaselessly tempted by the demons of luxury and amusement.

What an admirable justice, this waterfall of contempt that flows from individual to individual, from the supreme leader down the aqueduct to animalness, a canal whose channels, by means of scapegoats, free those who pose as the masters of creation from their guilt, their fears, and their powerlessness. They have instituted a subtle distinction between intelligence and mind. And such was, elsewhere, the fate of the negro or the indian, before the religious leaders deigned to admit that they were gifted with a soul and excluded them from the range of commonly hunted game.

It was only desacralized by means of its passage from the handkerchief of the priests into the hands of the ideologues, politicos and psychoanalysts, who have weakened it greatly. Its state of decline permits us today to conjecture as to what it was before some mythical fart propelled it out over the earth and up into the kingdom of the gods, from whence it began to stink up the heads of men. The marsh which flows into a waterfall ends up a marsh again.

Spirit-mind was born from the function in which it died thenceforth: the intellectual function produced by the division of labor. It flows forth prosaically from the separation of society into masters and slaves, from the corporeal separation that rises against the instincts of nature, a mental instance charged with repressing them to put them to work. Only an imposture could have claimed to oppose spiritual values to the low appetite for profit.

There is no other spirit besides that which presides over the creation of a universe of dead things. The slave is present in the social body as he is present in the individual body.

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Sweat has been the dominant perfume of their civilization. And only then do we see manual labor cover the beast of burden in flowers, because it is fixed to its body, to the magma of muscles, of blood, of nerves. The word has a stink of executions and of slow agony.

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Other than that all they had to do was stigmatize as a useless barbarism the concentration-camp industry of Buchenwald and Kolyma, in order to keep going down those same paths; they save the workers the extravagant luxury of the gas chambers. There have never been so many proletarians as there are now, now that the proletariat has disappeared.

Will the power of the imagination have to ally itself with the power of numbers in order to banalize the obvious fact that to begin living liberates you from work and the death it produces?

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They forbid themselves the summary freedoms of beasts, but they behave more ferociously than wildcats. No other proof of this is needed besides the turpitude that has, in all eras, been simmering beneath the lid of heroism, holiness, good conscience, and humanism. The spirit that transcends animalness is worse than the animalness itself. Not even thirty years ago, the alliance between the commodity-ruse and military violence still passed itself off as the most accomplished model for honest men to follow. The busts of Alexander, Caesar, Brutus, saint Augustine, Voltaire, Bonaparte, and Lenin decorated the educational pantheon where children fell to their knees for the promise of one day equaling those big tadpoles, transfigured by the spirit of the mercenary soldier and the slave-trader.

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Now the trap is not the body but the mind — thought separated from living and which closes up upon itself when its desires are castrated. Torn from its enjoyments and trained to put up with life on the death-row of work, the body sanctifies its martyrdom; the thinking mind denies its carnal nature, without which it is nothing, and gives itself a halo, a mythical crown, with a shine that reflects the whole lie of this upside down world.

Animals adapt themselves to natural conditions, and men adapt themselves to a system that denatures life. Looking on as animals survived by adapting themselves to the law of the land, they inferred that they had adapted to them in order to survive. Animals knew no other care besides nourishing themselves, protecting themselves, satisfying their impulses of ruts and games. The school of nature initiated them into the practices of seduction, being on the look-out, taking refuge, and wandering. They acquired from this an almost epidermic knowledge of the rhythms of the seasons, of fauna and flora, of the surroundings, of the territory; they gained more advantage in the great combat wherein existence was prolonged from day to day, from instant to instant.

The only species that adapts only in order to survive is the human species.

https://cramsenrisedol.tk The whole of its genius has been put to the task of disfiguring the beast in order to appear human, of passing from an uncertain survival to a programmed survival, which is often worse. The exploitation of nature by agriculture and commerce first produced obvious advantages. It got rid of the threat that climate changes and demographic growth posed to the resources for hunting and gathering which were up until then guaranteed. Are we not constrained to admit that humanity has gotten the wrong ideas about evolution, which it has renounced in order to submit itself to a system of survival wherein it has suppressed its animalness for the sake of the spirit of economy, and that it has degraded the human quality par excellence, which is to remake the universe according to its insatiable desires?

Such is the recent opinion, which frightens some and excites others. For those who feel the birth of a new life within them, the last pages of archaism have been turned and the next pages must now be written, with the pen of every destiny.

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