To study history is to understand of the present. Presentism, meanwhile, chooses not to disclose the essentially cyclic nature of history because, after all, if you have one snazzy new lamp or one snappy new car then why buy another. The forged falsehood of the new, or Neu!, begins with the amnesia of lived reality. As such, we can recall the words of Jean Baudrillard in the aftermath of 9/11: “In the end it was they who did it but we who wished it. If we do not take this into account, the event loses all symbolic dimension; it becomes a purely arbitrary act. . . . (A)nd in their strategic symbolism the terrorists knew they could count on this unconfessable complicity. Terrorism is the act that restores an irreducible singularity to the heart of a generalized system of exchange. The globe itself is resistant to globalization.” All acts are a matter of returning the gift and returning presence to its place as a creative locale. One might recall further back, in 1983, the triumphant exhilaration of Reagan’s invasion of a hopelessly overmatched Grenada as an example of the foolish notion of a superpower as an “anchor of global security”. The gift of security. And finally, the proof is always in the pudding. The gift of divine intervention; the wolf that eats the lamb after a show trial. Common questioning of authority is the only common denominator worth speaking of in modernism; ideology, like a rough-hewn hide hanging in a tree, is a mere cover for this essential concern for peaceful free thought. And lastly we have The Kent State massacre in 1970. Freedom is the common denominator especially when people disagree upon what they disagree about.

To study history is to understand of the present. Presentism, meanwhile, chooses not to disclose the essentially cyclic nature of history because, after all, if you have one snazzy new lamp or one snappy new car then why buy another. The forged falsehood of the new, or Neu!, begins with the amnesia of lived reality.

As such, we can recall the words of Jean Baudrillard in the aftermath of 9/11: “In the end it was they who did it but we who wished it. If we do not take this into account, the event loses all symbolic dimension; it becomes a purely arbitrary act. . . . (A)nd in their strategic symbolism the terrorists knew they could count on this unconfessable complicity.

Terrorism is the act that restores an irreducible singularity to the heart of a generalized system of exchange.

The globe itself is resistant to globalization.”

All acts are a matter of returning the gift and returning presence to its place as a creative locale.

One might recall further back, in 1983, the triumphant exhilaration of Reagan’s invasion of a hopelessly overmatched Grenada as an example of the foolish notion of a superpower as an “anchor of global security”. The gift of security.

And finally, the proof is always in the pudding. The gift of divine intervention; the wolf that eats the lamb after a show trial.

Common questioning of authority is the only common denominator worth speaking of in modernism; ideology, like a rough-hewn hide hanging in a tree, is a mere cover for this essential concern for peaceful free thought.

And lastly we have The Kent State massacre in 1970. Freedom is the common denominator especially when people disagree upon what they disagree about. via Facebook https://ift.tt/2K9XAQD

Hazel Sullivan

Writings