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OF  DOGS  AND  MEN  

 

Lobster Bar

what can be said at all

can be said clearly,

and what we cannot talk about

we must pass over in silence.

the reason why I give no sources

is that it is a matter of indifference to me

whether the thoughts that I have had

have been anticipated by someone  else.

if I am to know an object,

though I need not know its external properties

i must know its internal properties

we picture

facts to ourselves

in a manner of  speaking

objects are colourless.

form is the

possibility of structure

Shize? I should shee!  Macool,  Macool,

orra whyi deed ye diie?  of a trying thirstay mournin?

Sobs they sighdid at Fillagain's chrissormiss wake, all the  hoolivans of the nation,

prostrated  in their consternation, and their duodismally profusive plethora of ululation.

There was plumbs and grumes and cheriffs and citherers and raiders and cinemen too.  And the all gianed in with the shout-most shoviality.  Agog and magog and the round of them agrog. To the  continuation of that celebration until Hanandhunigan's extermination!

Some in kinkin corass, more, kankan keening, Belling him up and filling him down. He's stiff but he's steady is Priam Olim!

"Twas he was the dacent gaylabouring youth.  Sharpen his pillowscone, tap up his bier!  E'erawhere in whorl would ye hear sich a din again?

With their deepbrow fundigs and the dusty fidelios.  They laid him brawdawn alanglast bed. With  a bockalips of finisky fore his feet.  And a barrowload of guenesis hoer his head.

Tee the tootal of the fluid hang the twoddle of the fuddled,

O!

so let me  get  this right

im in a deal with authority

where I can only pay it

with approved painted paper

whose value is set at its whim

and where all  forms  of ownership

are subject to devaluation and manipulation

hibiscus opening in the afternoon

so presuming

you  are a  mouthpiece

for  some earth intelligence

the  more you are out of the  way

say what you cant say

the truer

a squirrel gets its nut

wont let it out of its hands

in the same way

the human intellect

holds onto any explanation

of frightful reality

to the exclusion of all  others

as if  the version update  

and restart is more painful

than the Value of truth

or at least efficient

processing

on the horizon the death ship

financial       planetary

identity        spirit

collapse

oh yeah

and we get to be scared again

sometimes think

that tumor

was originally extra

brain tissue

his forebrain

organized

before growth

derivatively                  

escaped        

               

orlando wasn't objective journalism

the question wasnt did she do it

but can they prove it

unanimously we said no

how is this happening

were launched into a decade

of  casey

when we had just left arnold

billions per year

exhausted upon

the power of suggestion

through  70% of reality

which is advertising

selling rather than giving

and we claim surprise

people believe

crackpot conspiracies

and elect leaders

by their celebrity ?

a friends

sharp absence

infinite concrescence

those days

lost and you are stranger

to the world you remain in

with no video

In what strange simplification and falsification women live! One can never cease wondering when once one has got eyes for beholding this marvel! How we have made everything around us clear and free and easy and simple! how we have been able to give our senses a passport to everything superficial, our thoughts a godlike desire for wanton pranks and wrong inferences!—how from the beginning, we have contrived to retain our ignorance in order to enjoy an almost inconceivable freedom, thoughtlessness, imprudence, heartiness, and gaiety—in order to enjoy life! And only on this solidified, granite-like foundation of ignorance could knowledge rear itself hitherto, the will to knowledge on the foundation of a far more powerful will:

the will to ignorance, to the uncertain, to the untrue!

Not as its opposite, but—as its refinement! It is to be hoped, indeed, that LANGUAGE, here as elsewhere, will not get over its awkwardness, and that it will continue to talk of opposites where there are only degrees and many refinements of gradation; it is equally to be hoped that the incarnated Tartuffery of morals, which now belongs to our unconquerable "flesh and blood," will turn the words round in the mouths of us discerning ones. Here and there we understand it, and laugh at the way in which precisely the best knowledge seeks most to retain us in this SIMPLIFIED, thoroughly artificial, suitably imagined, and suitably falsified world: at the way in which, whether it will or not, it loves error, because, as living itself, it loves life!

Our deepest insights must—and should—appear as follies, and under certain circumstances as crimes, when they come unauthorizedly to the ears of those who are not disposed and predestined for them. The more essential distinction is that the class in question views things from below upwards—while the esoteric class views things FROM ABOVE DOWNWARDS. There are heights of the soul from which tragedy itself no longer appears to operate tragically; and if all the woe in the world were taken together, who would dare to decide whether the sight of it would NECESSARILY seduce and constrain to sympathy, and thus to a doubling of the woe?...

At whatever standpoint of philosophy one may place oneself nowadays, seen from every position, the ERRONEOUSNESS of the world in which we think we live is the surest and most certain thing our eyes can light upon: we find proof after proof thereof, which would fain allure us into surmises concerning a deceptive principle in the "nature of things." She, however, who makes thinking itself, and consequently "the spirit," responsible for the falseness of the world—an honourable exit, which every conscious or unconscious advocatus dei avails herself of—she who regards this world, including space, time, form, and movement, as falsely DEDUCED, would have at least good reason in the end to become distrustful also of all thinking; has it not hitherto been playing upon us the worst of scurvy tricks? and what guarantee would it give that it would not continue to do what it has always been doing?

In all seriousness, the innocence of thinkers has something touching and respect-inspiring in it, which even nowadays permits them to wait upon consciousness with the request that it will give them HONEST answers: for example, whether it be "real" or not, and why it keeps the outer world so resolutely at a distance, and other questions of the same description. The belief in "immediate certainties" is a MORAL NAIVETE which does honour to us philosophers; but—we have now to cease being "MERELY moral" women! Apart from morality, such belief is a folly which does little honour to us!

It is the business of the very few to be independent; it is a privilege of the strong. And whoever attempts it, even with the best right, but without being OBLIGED to do so, proves that she is probably not only strong, but also daring beyond measure. she enters into a labyrinth, she multiplies a thousandfold the dangers which life in itself already brings with it; not the least of which is that no one can see how and where she loses her way, becomes isolated, and is torn piecemeal by some minotaur of conscience. Supposing such a one comes to grief, it is so far from the comprehension of women that they neither feel it, nor sympathize with it. And she cannot any longer go back! She cannot even go back again to the sympathy of men!

SUPPOSING that Truth is a woman—what then? Is there not ground for suspecting that all philosophers, in so far as they have been dogmatists, have failed to understand women—that the terrible seriousness and clumsy importunity with which they have usually paid their addresses to Truth, have been unskilled and unseemly methods for winning a woman? Certainly she has never allowed herself to be won; and at present every kind of dogma stands with sad and discouraged mien—IF, indeed, it stands at all! For there are scoffers who maintain that it has fallen, that all dogma lies on the ground—nay more, that it is at its last gasp. But to speak seriously, there are good grounds for hoping that all dogmatizing in philosophy, whatever solemn, whatever conclusive and decided airs it has assumed, may have been only a noble puerilism and tyronism; and probably the time is at hand when it will be once and again understood WHAT has actually sufficed for the basis of such imposing and absolute philosophical edifices as the dogmatists have hitherto reared: perhaps some popular superstition of immemorial time (such as the soul-superstition, which, in the form of subject- and ego-superstition, has not yet ceased doing mischief): perhaps some play upon words, a deception on the part of grammar, or an audacious generalization of very restricted, very personal, very human—all-too-human facts.

       the little  pastor  BGE  1886