Feral Faun k

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1NC feral faunNotes: Big thing is to get the options out of the 1NC shell before you send it or elseyour just reading from a script and it becomes harder to defend your performanceas spontaneous. Knowing what biopower is could be helpful for the internal link tothe second impact scenario. Some of the cards are alt soles cards or e!tra impactcards that you can put into the block if need be. "he link is promoting peace. #inksto systemic iolence$ war. %f you hae e!tra time read framework.

A)The resolution is a system whereby we seek to oppose all

violence thereby generalizing and systemizing all violence,

while committing violent repression of the elf! The real

impact of the 1AC isn"t a violent war it"s the #N$%&'CT'$

violence that the ideology of paci(sm makes inevitable! Also,

biopoweraun *+&feral$'aun ()ublished in *narchy: * journal of +esire *rmed$ ,lephant,ditions- 'eral ,oluution$ and "he %conoclasts /ammer 0%nsurgent 'erocity: "he)layful iolence of the ebellion23

Social control is impossible without iolence . Society produces systems ofrationali4ed iolence to sociali4e indiiduals 5 to make them into useful resourcesfor society $ while some of these systems$ such as the military$ the police and thepenal system can still be iewed separately due to the blatant harshness of theiriolence$ for the most part these systems hae become so interconnected and soperasie that they act as a single totality 5 the totality which is the society in

which we lie. "his systemic iolence e!ists mostly as a constant underlying threat5 a subtle$ een boring$ eeryday terrorism which incuces a fearof stepping out of line . "he signs and orders from 0superiors which threatenus with punishment or poerty$ the armed$ uniformed thugs who are there to0protect and sere &huh6763$ the barrage of headlines about wars$ torture$ serial killers and streeet gangs$all immerse us in an atmosphere of subtle$ underlying$ rationali4ed social iolence which causes usto fear and repress our own iolent passions. %n light of the systematic socialiolence that surrounds us$ it-s no surprise that people are fooled into iewing alliolence as a single$ monolithic entity rather than as speci8c acts or ways ofrelating. "he system of iolence produced by society does become a monolith which acts to perpetuate itself. %nreaction to this monolithic system of iolence$ the 0pathology of paci8sm deelops. 9nable to see beyond social

catagories$ the paci8st creates a false dichotomy$ limiting the uestion of iolence tothe ethical;intellectual choice between as acceptance of iolence as a monolithicsystem or the total rejection of iolence . But this choice e!ists only in the realm ofworthless abstactions$ because in the world in which we actually lie$ paci8sm andsystematic iolence depend upon each other. )aci8sm is an ideaology whichdemands total social peace as its ultimate goal. But total social peace would reuirethe complete suppression of the indiidual passions that create indiidualincidences of iolence 5 and that would reuire total social control. "otal socialcontrol is only possible through the use of the constant threat of the police$ prison$


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therapy$ social censure$ scarcity or war . So the paci8st ideal reuires a monolithicsystem of iolence and re


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e are wild beings trapped in the cages of ciili4ation. age$grief$ joy$ ecstasy$ hysteria$ all of our animal pas= sions needrelease$ public release$ now6 But how7 /ow do we aoidincarceration7 /ow can we be freely mad7 /ow can we turn it

from mere indiidual idiosyncrasy to anarchic reolution7 %don-t know. *ll % know is that a mad cruelty must be aimed atciili4ation while erotic ecstasy is aimed at friends. e needto learn to scream$ cry$ laugh$ howl$ growl$ roar$ jump$ roll$dance$ caress$ kiss$ hug$ fuck$ somersault$ sing$ feast. eneed to be bodies$ to be animals$ freely without restraint. "his will be the greatest cruelty to ciili4ation$ for such actionmocks it mercilessly. "o those who loe to be or= dered$ it willappear to be the greatest madness. But to our friends$

whether human$ plant$ rock$ rier$ or any wild being$ it will bethe gentlest loe. 'or this madness is ,ros unboun

C)5e are the beautiful dance of chaos6 Throwing o7 the

entrapments of order

aun *+ /aun, eral https:;;theanarchistlibrary.org;library;feral=faun=essays 0Chaos is beautiful3 pg! 48 )

By taking freedom and pleasure for ourseles now$ webecome part of the beautiful dance of chaos. e become

inoled in the magickal adenture of creating paradise onearth now. "he bloody history of order ceases to be the onlyreality we know and the beauty of chaos begins to showthrough. 'or chaos is beautiful$ the ecstasy of androgynous,ros shining throughout the unierse.

https://theanarchistlibrary.org/library/feral-faun-essayshttps://theanarchistlibrary.org/library/feral-faun-essayshttps://theanarchistlibrary.org/library/feral-faun-essayshttps://theanarchistlibrary.org/library/feral-faun-essays


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Now we will do whatever the fuck we want in a rebellion

against the cages of civilization

Now what do % want to do9!!!

:$o whatever you want;

ption 1< ing along to a songption < tare at the =udge for a solid two minutes

ption >< tare at opponents for a solid two minutes

ption 8< %rish ?ig

ption @< 2ime the 1AC

ption < ave time and move to case 0% really feel like moving

to case right now3


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'Bt!


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D 1n the E Fow eBtend aun card AG

The plan fails to realize that paci(sm breeds violence! This is

because of the bio political nature of paci(sm! The plans

pursuit of peace is the prime eBample of paci(sm in action!Then eBtend oucault .4HG

biopower causes war! /accessing their war impacts, That.s an

internal Iink turn) this happens because the sovereign gets so

much control over the people too kill in the name of life

Then eBtend aun card -

5e embrace madness! 5e =ust do what we want! This is the

rebellion against the cage of biopower!

Then eBtend aun card C

5e dance the dance of chaos as we have shown through

:whatever you did;! 5e now ask to =udge and opponents to =oin

us on this magical =ourney, to dance the dance of chaos


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D


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'Btra


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Iinks


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Alt solves< generalizationhumanityur advocacy entails a re=ection of the human

aun .+ /'aun$ 'eral$ https:;;theanarchistlibrary.org;library;feral=faun=essays 0% am not human3 pg!1)

Scientists try to conince me that % share enough in commonwith close to 8e billion of the liing beings on this planet tobe classi8ed with then as homo sapiens that is as human. %say$ bullshit$ % am ND" human.

*t one time % thought % was humanE and because % thought so$was. But now % know better. hat is human but a label$ andwhat purpose does this label hae7 ,ery label is an attemptto de8ne$ that is to order$ and % reject all order.*fter all$ if %am labelled a human being$ does this not mean % am not abird$ a wolf$ a deer$ a tree$ a rier or a mountain7 Fet thereare times when % want to be all of these things. 'or what %want is to be a great$ wild$ magickal being$ a mad$ eroticcreature of chaos$ eer=changing$ eer=dancing$ beyond allde8nition.

*nd god$ the stupidities done in the name of humanity- *nin8nity of wild beings who would gladly hae been our loershae been subjugated$ raped and murdered in that name./ow can %$ a being who wants their loe$ accept for myselfthat name of horror7

% refuse it. % am no human. % hae no essential commonalitywith such armored beings as onald eagan$ +aidockefeller$ General westmoreland. #et them hae that nameof rape and murder$ of rationality which is death. #et them bethe humans.

%f you must name me$ call me elf$ faun$ faerie$ werewolf$lunatic> names of beings who defy con= formity$ who refuse allorder$ who capriciously make light een of their names. 'orthese names symboli4e free$ wild beings$ beings of chaoticgrandeur$ mad$ impetuous loers of all of life.



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%t is time for the human to end. #et the new beings rise up>the beings we are without armors$ without classi8cations sadde8nit=ions> heroic beings$ strong and gentle$ complete inthemseles and so free of the need to enslae$ to murder to

rape> beings beautiful and androgynous$ open to the magickof the cosmos$ sharing loe and pleasure with all beings. 'orthis is our true diine being$ the being trapped in the armor of the label human$ is the lie of humanism$ #et us freeourseles and paradise will be here now.


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Alt solves< Jender binaryur advocacy entails a re=ection of the gender binary

aun .+ /'aun$ 'eral$ https:;;theanarchistlibrary.org;library;feral=faun=essays 0Androgyny3 pg!K>)

"he concept of gender is an arti8cial de8nition$ an attempt toorder us. *s tree wild beings$ we reject this de8nition. %t isabsurd. %t is a limitation on our diinity. %t is a lie.

Gender is nothing more than a social role. %ts attachment toour genitals is purely a conenience not unlike theconenience of using akin color to determine who should beslae and who should be master that was prealent 1HIyears ago$ "he deelopment of the genitals in the fetus showthat male and female genitals are really just ariations onthe same basic theme which occur for the purely biologicalconenience of re=production. Fet this socially de8nedarti8cial role seems to be the most important thing for one tolearn in this society. "he 8rst announcement when an infantis is born is$ %t-s a boy6 or %t-s a girl6 But the baby doesn-taccept this de8nition. %t is a free$ wild being$ a god. %t has aoracious desire to know all$ to be all. %t is a wild and

unde8nable sensuality reaching out for in8nite pleasure. %tencompasses a unierse of se!uality in which any concept ofgender must disappear.

But such ast sensual ecstasy cannot be allowed to gounchecked$ for it would undermine authority$ destroy order$bring society crashing to the ground. So from birth$ the infantis surrounded by the images of its social gender. "hose withcunts are kept in lace$ made delicate and taught to imitate

mama. "hose with cocks are taught to 8ght$ to be tough andto imitate daddy. "he family insures that the roles areinstilled. "he infant-s wild diinity is buried and it starts to bemade into a boy or a girl.

JJ



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But some of us just would not 8t. "he molds didn-t work. Dh$they sti all are androgynes when the social armorcomes oA. *nd the androgyne is not merely a combination ofmale and female$ nor een just the spectrum between them.%t is the in8nite uni=erse of se!uality$ that wild paneroticdance in which the concepts of male and female disappear$

lost in a sea of ast$ eternal pleasure.

No more do we embrace the lying order of society or mournthat we cannot ful8ll its roles. 'or we are gods$ great wildbeings beyond all ideas of gender. Dur mad$ erotic pleasurecannot be destined or ordered. e are in8nite$ androgynousand free. Beyond the realms of order$ beyond all de8nition$we create a paradise in which we wander freely enjoying allin ecstasy.

1LM


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%mpact< more biopower spell5e have all had a spell cast on to us, the spell of humanity

aun .+ /'aun$ 'eral$ https:;;theanarchistlibrary.org;library;feral=faun=essays 0The pell3 pg!@)

% am mad.% hae had a spell cast on me$ a spell to control mymind.Fet it is not this which makes me mad$ for this spell iscast on eeryone. % am mad because % am aware of this spell.%t is not acceptable in this rationalist society to be aware ofthis spell. ,en those whose work it is to cast the spell areunaware of it. *dertisers$ politicians$ educators$ ministers$entertainers and militants all beliee that they onlycommunicate reality or oAer pleasure and so are doing good.

"hey are not eil magicians= they are$ themseles$ ictims ofthe spell they weae.

"here cannot be any eil magicians for the ery concept ofeil is part of the spell. *nd the source of the spell does notlie in any liing being> it lies in things$ in commodities. Sincecommodities hae neer been and can neer be consciouslyacting agents$ een they cannot be called 0eil magicians. "hey do not maliciously seek to control us. ather$ by their

nature$ they radiate control much as a star radiates warmthand light &although a star$ being alie$ may consciouslychoose to radiate warmth and light for its own and otherbeings- pleasure3. "he spell radiates from commoditiesthrough human agents to all beings trying to makeeerything into commodities.

But why does this matter to me7 %f there is really no suchthing as eil$ if this spell cannot be eil$ then why do % so

adamantly oppose it7 @ery simply because it takes away myfreedom$ it suppresses my desires. here % can imagine anin8nite$ estatic beauty$ this spell produces a banal$ boringugliness and tries to conince me that this is what % reallywant. hy should % settle for the non=life$ the merely0undead e!istence$ this spell oAers when % can imagine somuch more7 "he best this spell can oAer anyone is power and



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% don-t want power. % want life$ joy$ ecstasy$ for this is the truemagic$ the magic that can make all the most beautiful things% imagine into reality.

Fes$ % am aware of the spell and % reject it. Not because it iseil$ but because it is banal$ boring and ugly. %t makes me$and eery other being so much less than we could be. hyaccept the limits of this spell7 hy continue the ombiee!istence7 %t may be all we know$ but it isn-t all we canimagine. *nd what we can imagine$ we can come to know>what we can imagine$ we can create.

-iopower is the root cause of war, conFict and eBtinction! 5e

access their impacts

oucault *4H&'oucault$ ?ichael )rofessor of /istory of Systems of "hought at theCollOge de 'rance$ 1ML$ "he /istory of Se!uality @olume 1: *n %ntroduction$translated by obert /urley$ p. 1PH=1PM

'or a long time$ one of the characteristic priileges of soereign power was the right to decide life and death. %n a formal sense$ it deried no doubt fromthe ancient patria potestas that granted the father of the oman family the right to 0dispose of the life of his children and his slaes> just as he had gienthem life$ so he could take it away. By the time the right of life and death was framed by the classical theoreticians$ it was in a considerably diminishedform. %t was no longer considered that this power of the soereign oer his subjects could be e!ercised in an absolute and unconditional way$ but only incases where the soereign-s ery e!istence was in jeopardy: a sort of right of rejoinder. %f he were threatened by e!ternal enemies who sought to oer=throw him or contest his rights$ he could then legitimately wage war$ and reuire his subjects to take part in the defense of the state> without 0directlyproposing their death$ he was empowered to 0e!pose their life: in this sense$ he wielded an 0indirect power oer them of life and death. But if someonedared to rise up against him and transgress his laws$ then he could e!ercise a direct power oer the oAender-s life: as punishment$ the latter would be putto death. @iewed in this way$ the power of life and death was not an absolute priilege: it was conditioned by the defense of the soereign$ and his ownsurial. ?ust we follow /obbes in seeing it as the transfer to the prince of the natural right possessed by eery indiidual to defend his life een if thismeant the death of others7 Dr should it be regarded as a speci8c right that was manifested with the formation of that new juridical being$ the soereign7

%n any case$ in its modern form5relatie and limited5as in its ancient and absolute form$ the right of life and death is a

dissymmetrical one. "he soereign e!ercised his right of life only by e!ercising his right to kill$ or by refraining from killing> he eidenced his power oer life only through the death hewas capable of reuiring. "he right which was formulated as the 0power of life and deathwas in reality the right to take life or let lie . %ts symbol$ after all$ was the sword. )erhaps this juridical formmust be referred to a historical type of society in which power was e!ercised mainly as a means of deduction & prelevement 3$ a

subtraction mechanism$ a right to appropriate a portion of the wealth$ a ta! of products$ goods and serices$ labor and blood$ leied

on the subjects. )ower in this instance was essentially a right of sei4ure: of things$ time$ bodies$ and ultimately life itself> it

culminated in the priilege to sei4e hold of life in order to suppress it. Since the classical age the est has undergonea ery profound transformation of these mechanisms of power. 0+eduction has tended to be nolonger the major form of power but merely one element among others$ working to incite$ reinforce$ control$ monitor$ optimi4e$ and

organi4e the forces under it: a power bent on generating forces$ making them grow$ and ordering them$ rather than one dedicated

to impeding them$ making them submit$ or destroying them. "here has been a parallel shift in the right of death$ or at least a

tendency to align itself with the e!igencies of a life=administering power and to de8ne itself accordingly. "his death that

was based on the right of the soereign is now manifested as simply the reerse ofthe right of the social body to ensure$ maintain$ or deelop its life. Fet wars wereneer as bloody as they hae been since the nineteenth century$ and all thingsbeing eual$ neer before did regimes isit such holocausts on their ownpopulations . But this formidable power of death5and this is perhaps what accounts for part of itsforce and the cynicism with which it has so greatly e!panded its limits5now presents itself as thecounterpart of a power that e!erts a positie in


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comprehensie regulations . ars are no longer waged in the name of a soereignwho must be defended> they are waged on behalf of the e!istence of eeryone >entire populations are mobili4ed for the purpose of wholesale slaughter in the nameof life necessity: massacres hae become ital. %t is as managers of life and surial$of bodies and the race$ that so many regimes hae been able to wage so many

wars $ causing so many men to be killed. *nd through a turn that closes the circle$ as thetechnology of wars has caused them to tend increasingly toward all=out destruction $the decision that initiates them and the one that terminates them are in factincreasingly informed by the naked uestion of surial. "he atomic situation is nowat the end point of this process: the power to e!pose a whole population to death isthe underside of the power to guarantee an indiidual-s continued e!istence . "heprinciple underlying the tactics of battle=that one has to be capable of killing in order to go on liing=has become the principle that

de8nes the strategy of states. But the e!istence in uestion is no longer the juridical e!istence of soereignty> at stake isthe biological e!istence of a population. %f genocide is indeed the dream of modernpowers $ this is not because of a recent return of the ancient right to kill> it isbecause power is situated and e!ercised at the leel of life $ the species$ the race$and the large=scale phenomena of population.


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Alt< Chaos5e are agents of chaos6 something the very (ber of society

couldn.t have been prepared for! 5e opt for anarchy within the

debate world like the ?oker does with Jotham L we force the

debate world to react so brutally to our presentation ofanarchy that they begin to Muestion their own legitimacy!

5e.re the terrorists that the state can.t handle, and the law

disintegrates! This is only the beginning of the anarchy!

ayne, 18 /&odger A! ayne, rofessor and Chair L $epartmentof olitical cience at the #niversity of Iouisville, Disitingresearch fellow at Oarvard"s -elfer Center for cience and%nternational A7airs, tanford"s Center for %nternationalecurity and Cooperation, and the rogram on %nternationalolitics, 'conomics and ecurity at the #niversity of Chicago,

1+H> N$T 5inner, 0The $ark Enight< cience and the Nationalecuritytate3,https


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the penthouse home of Bruce ayne$ who is hosting a fundraiser for /arey +ent.

%n a meeting with mob bosses$ oker protects himself by reealing that he is wearinga jacket strapped with hand grenades E a makeshift suicide est that would kill thenearby mobsters if used. #ike real terrorists$ he is apparently willing to sacri8ce hisown life in pursuit of his larger goals. oker broadcasts a threatening homemade

ideo that concludes with the e!ecution of a man only tangentially related to theplot. "his ideo suggests actual recordings made by militants and terrorists in %raand other con


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Alt< animal5e choose to embrace our animal nature, %.m a wolf and my

partners a dinosaur

aun .+ /'aun$ 'eral$ https:;;theanarchistlibrary.org;library;feral=faun=

essays 05e are animals3 pg! 4KH)

/umanism$ with its roots in udeo=Christian thought$ hastaught us to beliee that we are somehow ualitatiely betterthan other animals. /umanistic attitudes can be traced eenfurther back than udeo=Christan thought$ but it tookChristianity to hone humanism to a precise philosophy whichcould justify the rape of the earth$ the destruction of speciesand the degradation of the human being. 'or all practical

intents and purposes$ Christianity is dead$ but is child$humanism lies on.

Fet humanism is dying too. %n the depths of our being$ weknow it is false. ,ery time we see an eagle


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ramework The role of the ballot and =udge is very clearQthe =udge is an

intellectual actor whose purpose in the revolution is to give

the tools to the teams doing the (ghtingQthe ballot is the

endorsement critical to the success of the pro=ectK2ay +8K //Todd, 0The olitical hilosophy of ostKtructural Anarchism3)inally, the role of the intellectual, as a participant in theoretical practices rather than anobserver of practice, is

reoriented in poststructuralist theory ! %n strategic theory, the intellectual is part of thevanguardparty6 his or her function is to articulate the nature of oppression, itsprinciples, and the routes of escape! oststructuralisttheory re=ects thisfunction for three reasons! irst, the contingency of the e7ects of practicesrules out the possibility of understandingoppression to arise on the basis ofa singleKKor small setKKof principles that it can be the task of anyone tounderstand! econd, since

theory is itself a practice, and thus sub=ect toits owngenealogical investigation, the distinction betweenknowledge and politics that legitimates the role of theintellectual is called into Muestion !Enowledge is not

above or outside practice but is itself a practice thatcannot be =udged in isolation from its e7ects! $eleuze notes that Rfor manypeople, philosophy issomething which is not "made", but is preKeBistent, readyKmade in aprefabricated sky! Oowever, philosophical theoryis itself a practice, =ust asmuch as its ob=ect! %t is a practice of concepts, and it must be =udged in theight of other practices with which itinterferes!R 1 Third, the conception of the intellectual as vanguard is grounded in a representationalist picture of political intervention,one that is abandoned with the re=ection of essentialism about human nature and the recognition of the e7ects of representationalism in

political theory! or poststructuralists, the role of the intellectual consists in a participation intheoretical struggles that are local or regional rather than universal! The intellectual o7ers

analyses to those alongside whom he or she struggles , rather than sacredtruths on tablets passed downto the oppressed! $eleuze, in aconversation with oucault, once remarked thatRa theory is eBactly like a boB of tools! %t has nothing to do with thesigni(er! %t must beuseful! %t must function! And not for itself!R And oucault, in another teBt, cites 1>1 the circumscribed role of theintellectual< RThe

intellectual no longer has to play the role of anadvisor! Thepro=ect, tactics and goals to be adopted are amatter for those who do the (ghting! 5hat the intellectual can do is provide theinstruments, and at the present time this is the historian"s essential role! 5hat"s e7ectively needed is a rami(ed, penetrativeperception of the present! ! a topological and geological survey of the battle(eldKthat is the intellectual"s role!R > %n conclusion, thesefour political recommendations begin to sketch a perspective within which to think about political action in the conteBt of the anarchist

pro=ect of a tacticalKprogressive political philosophy! These suggestions can bedeveloped, but at the theoretical level there is alimitation to their development, for poststructuralis t anarchis m places much more weight onspeci(c analyses andinterventions than traditional political theory !ur nomadic thought entails that we get to speak for as long

as we want because we don.t like time

aun *+&aun, eral https:;;theanarchistlibrary.org;library;feral=faun=

essays 0Iiberation of nature through space3 p! 8S)

"ime is a system of measurement$ which is to say$ a ruler$ and authority. "here is areason why$ dur= ing many insurrections$ clocks hae been smashed and calendarsburned. "here was a semi=conscious recognition on the part of the insurgents thatthese deices represented the authority against which they rebelled as much as didthe kings or presidents$ the cops or soldiers. But it neer took long for new clocksand calendars to be created$ because inside the heads of the insurgents theconcept of time still ruled.



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"ime is a social construction which is used to measure motion through space inorder to control it and bind it to a social conte!t. hether it be the motions of thesun$ moon$ stars and planets across the skies$ the motions of indiiduals oer theterrains they wander$ or the motions of eents across the arti8ces known as days$weeks$ months and years$ time is the means by which these motions are bound tosocial utility. "he destruction of time is essential to the liberation of indiiduals from

the social conte!t$ to the liberation of indiiduals as conscious$ autonomous creatorsof their own lies.

"he reolt against time is nothing if it is not a reolt against the domination of timein one-s daily life. %t calls for a transformation of the ways in which one moesthrough the spaces one encounters. "ime dominates our motion through space bymeans of 0necessary destinations$ schedules and ap= pointments. *s long as thesocial conte!t which produced time as a means of social control continues to e!ist$it is doubtful that any of us will be able to completely eradicate destinations$schedules or appointments from our lies. But on e!amination of how these modesof interaction aAect the ways one moes through space could help one create amore conscious motion. "he most notable eAect of haing to get somewhere

&destination3$ especially when one has to be there by a certain time &sched=ule;appointment3$ is a lack of awareness of the terrain oer which one is moing.Such motion tends to be a sort of sleep=walking from which the indiidual createsnothing$ since the destination and the schedule pre=e!ist the journey and de8ne it.Dne is only conscious of her surroundings and how they are aAecting her to theminimal e!tent necessary to get where she is going. % don-t deny that many of theenironments through which one may moe$ especially in an urban setting$ can bedisturbingly ugly$ making such unconsciousness aesthetically appealing$ but thislack of consciousness causes one to miss many chances for subersion and playthat might otherwise be created.

Suberting one-s motion through space$ making it one-s own$ freed from the

bondage to time$ is a matter of creating this motion as nomadic motion rather thanself=transportation. Nomadic mo= tion makes a playful &though often serious3e!ploration of the terrain oer which one is passing the essential aspect of the

journey. "he wanderer interacts with the places through which she passes$consciously changing and being changed by them. +estination$ een when it e!ists$is of little impor= tance$ since it too will be a place though which one passes. *s thisform of motion through space becomes one-s usual way$ it may enhance one-s wits$allowing one to become less and less dependent upon destinations$ appointments$schedules and the other fetters that enforce the rule of time oer our motions. )artof this enhancement of the nomad-s wits within the present time dominated conte!tis learning to create ways to play around time$ suberting it and using it againstitself to enhance one-s free wandering.

TI

* radically diAerent way of e!periencing liing occurs when we are consciouslycreating time for ourseles. +ue to the limits of a language deeloped within thistime=dominated social conte!t$ this way of e!periencing life is often spoken of intemporal terms as well$ but as a subjectie 0time$ as in: 0"he time when % wasclimbing ?ount /ood... But %-d rather not refer to this as subjec= tie 0time since it


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has no shared purpose with social time. % prefer to call it 0nomadic e!perience.ithin nomadic e!perience$ the peaks$ the alleys and the plateaus are not createdin steady$ mea= surable cycles. "hey are passionate interactions of the sort whichmay make one moment an eternity and the ne!t seeral weeks a mere eye=blink.Dn this passionate journey$ the sun still rises and sets$ the moon still wa!es andwanes$ plants still


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AT


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AT< -audrillard spectacle


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AT< assivity5e are passivity! The alternative is to ignore the system and

do whatever we want!


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AT< erm I2A:The perm relies that they =oin the feral revolution! Oowever

the performance of the AC shows that they don.t endorse the

revolution! %t.s too late to =oin the revolution at this point

because it inevitably skews the kritik;! Also link is still a $A tothe perm they still cause eBtinction II!


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AT< erformance bad&igidly enforced political discourse destroys the meaning

behind language, rendering it bankrupt! &ather than actually

achieving something, it is a means that =usti(es no end!

%nstead of stating what we determine is acceptable discoursein the debate sphere, we should make free use of language to

create new possibilities for meaningful discourse!

Agamben .+ (Giorgio $ )olitical )hilosopher at the 9niersitU %9*@ di

@ene4ia$ the CollOge %nternational de )hilosophie$ and the ,uropean Graduate

School. 0Notes of )olitics from Means without an End. pp. 11T=11L2

5hat is at stake in this e!periment is not at all communication intended

as destiny and speci(c goal of human beings or as the logical=

transcendental condition of politics &as it is in the case in thepseudophilosophies of communication3> what is really at stake$ rather, is the

only possible material eBperience of being generic &that is$ e!perience of

0compearanceEas ean=#uc Nancy suggests5or$ in ?ar!ian terms$ e!perience

of the General %ntellect3. "hat is why the 8rst conseuence deriing from this

e!periment is the subverting of the false alternative between ends and

means that paralyzes any ethics and any politics. * 8nality without means

&the good and the beautiful as ends unto themseles3$ in fact$ is just as

alienating as a mediality that makes sense only with respect to an end. hat is

in uestion in political e!perience is not a higher end but being=into=languageitself as a pure mediality$ being=into=a=mean as irreducible condition of human

beings.Politics is the exhibition of a mediality; it is the act of making a

means visible as such.)olitics is the sphere neither of an end in itself nor

of means subordinated to an end6 rather, it is the sphere of a pure

mediality without end intended as the (eld of human action

and human thought!

"he second conseuence of the experimentum linguae is that$ aboe and

beyond the concepts of appropriation and e!propriation$ we need to think $rather$ the possibility and the modalities of afree use. )ra!is and political

reFection are operating today eBclusively within the dialectic of proper

and improper5a dialectic in which either the improper e!tends its own rule

eerywhere$ thanks to an unrestrainable will to falsi8cation and consumption &as

it happens in industriali4ed democracies3$ or the proper demands the e!clusion

of any impropriety &as it happens in integralist and totalitarian states3. %f


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instead we de(ne the common &or$ as others suggest$ the same3 as a point

of indi7erence between the proper and the improperQthat is, as

something that can never be grasped in terms of either eBpropriation

or appropriation but that can be grasped, rather, only as use—the

essential political problem then becomes< 0Oow does one usea common93 &/eidegger probably had something like this in mind when he

formulated his supreme concept as neither appropriation nor e!propriation$ be

as appropriation of an e!propriation.3

The new categories of political thought5inoperatie community$

comperance$ euality$ loyalty$ mass intellectuality$ the coming people$ whateer

singularity$ or howeer else they might be called5will be able to eBpress the

political matter that is facing us only if they are able to articulate the

location$ the manners$ and the meaning of this eBperience of the event oflanguage intended as free use of the common and as sphere of pure

means!

refer our performance act over their rigid adherence to the

political teBts they hold sacred! 5ith language rendered

meaningless, our performative act attempts to reclaim the

language that has been bankrupted by political discourse

within policy debate!

Artaud *@H

:*ntonin$ 'rench playwright$ poet$ and actor. 0"he "heater of Cruelty

from Theater and its Double pp. 89-90]

5e cannot go on prostituting the idea of theater whose only value is in

its eBcruciating, magical relation to reality and danger!

)ut in this way$ the Muestion of the theater ought to arouse general

attention$ the implication being that theater$ through its physical aspect,

since it reMuires expression in space &the only real e!pression$ infact3$ allows the magical means of art and speech to be eBercised

organically and altogether$ like renewed e!orcisms. "he upshot of all this is

that theater will not be gien its speci8c powers of action until it is gien its

language.


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"hat is to say: instead of continuing to rely upon teBts considered to be

de(nitive and sacred, it is essential to put an end to the sub=ugation of

theater to the teBt, and to recover the notion of a kind of language

halfKway between gesture and thought!

"he language cannot be de(ned eBcept by its possibilities for dynamic

eBpression in space as opposed to the eBpressive possibilities of

spoken dialogue! *nd what the theater can still take over from speech

are its possibilities for eBtension beyond words, for development in

space, for dissociative and vibratory action upon the sensibility. "his is

the hour of intonations$ of a word-s particular pronunciation. /ere too interenes

&besides the auditory language of sounds3 the isual language of objects$

moements$ attitudes$ and gestures$ but on condition that their meanings$ their

physiognomies$ their combinations to be carried to the point of becoming signs$making a kind of alphabet out of these signs. Dnce aware of this language in

space$ language of sounds$ cries$ lights$ onomatopoeia$ the theater must

organi4e it into eritable hieroglyphs$ with the help of characters and objects$

and make use of their symbolism and interconnections in relation to all organs

and on all leels.

The Muestion, then, for the theater, is to create a metaphysics of

speech, gesture, and eBpression, in order to rescue it from its

servitude to psychology and 0human interest! But all this can be no

use unless behind such an e7ort there is some kind of real

metaphysical inclination$ an appeal to certain unhabitual ideas$ which by

their ery naturecannot be limited or even formally depicted. "hese ideas

which touch on Creation$ Becoming$ and Chaos$ are all of the cosmic order and

furnish a primary notion of a domain from which the theater is now entirely

alien. "hey are able to create a kind of passionate eMuation between

2an, ociety, Nature, and b=ects!

%t is not$ moreoer$ a Muestion of bringing metaphysical ideas directly

onto the stage, but of creating what you might call temptations $

indraughts of air around these ideas. And humor with its anarchy, poetry

with its symbolism and its images, furnish a basic notion of ways to

channel the temptation of these ideas!


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