t e l e p a t h テレパシー能力者 ᓷᓺᓺᕿᔍᕣᒔᖍ

گزاره‌های ترکیبی پیشینی، بوی آخوند می‌دهند. -فردریش نیچه یا یه همچین چیزی. اگر آثارش رو خونده باشید متوجه می‌شید که چرا می‌گه: Kant had theologian blood.

Dimitri finds out about Kant's answer to Hume

The fuck is بی‌خوابی lmaoo fuck melancholia imma sleep bye

虚拟梦想广场 : 无限渴望

Dec 28th 2008 YouTube user celestinocamicia published the videoclip of Shahram Shabpareh's song "Pariya", with made-up lyrics as understood by spaghetti-eating non-farsi/mazanderani speakers. The chorus reads as follows:

Hey, lascia entrare Ascanio dall'otto di Gennaio, perciò limarla è tosta. Esce ma non mi rosica. Hey, let Ascanio inside when the 8th of January comes, so that filing it is a difficult task. It gets out, but it doesn't bother me.

Due to the whimsical and nonsensical nature of these words, typical of this kind of videos (known as mondegreen), italians started treating these lyrics as a meme. Once reached its meme status, the song made headline news, and since then Jan 8th became nationally known as "Ascanio Day". The video has been removed from YouTube in 2022 for a copyright claim issued by Pars Video, but it survived on Facebook, and you can see it here in all of its glory.

I love this channel because it consists of 60% banger posts 40% t e l e p a t h テレパシー能力者

Has there been any better summary of Nietzsche's anti-intellecutalism than the post above?

Deleuze and Guattari are right to note that scarcity, or “lack,” is not the attribute of some supposed “state of nature”; rather, “lack (manque) is created, planned, and organized in and through social production . . . The deliberate creation of lack as a function of market economy is the art of a dominant class,” and it ironically takes place “amid an abundance of production.” Capitalism has to transform plenitude into scarcity, because it cannot endure its own abundance. Again and again, as Marx and Engels say in the Manifesto, under capitalism “there breaks out an epidemic that, in all earlier epochs, would have seemed an absurdity—the epidemic of over production. For once scarcity has been overcome, there is nothing left to drive competition. The imperative to expand and intensify production simply becomes absurd. In the face of abundance, therefore, capitalism needs to generate an imposed scarcity, simply in order to keep itself going.

yes it's what we want

From Stravinsky to the Dadaists, from Bataille to the makers of Deep Throat, and from Charlie Parker to Elvis to Guns N’ Roses, the aim was always to stun audiences, by pushing things further than they had ever been pushed before. Offensiveness was a measure of success. Transgression was simply and axiomatically taken to be subversive. But this is no longer the case today. Neoliberalism has no problem with excess. Far from being subversive, transgression today is entirely normative. Nobody is really offended by Marilyn Manson or Quentin Tarantino. Every supposedly “transgressive” act or representation expands the field of capital investment. It opens up new territories to appropriate, and jump-starts new processes from which to extract surplus value. What else could happen, at a time when leisure and enjoyment have themselves become forms of labor? Business and marketing practices today are increasingly focused upon novelty and innovation. More rapid turnover is one way to combat what Marx called the tendential fall of the rate of profit. Far from being subversive or oppositional, transgression is the actual motor of capitalist expansion today: the way that it renews itself in orgies of “creative destruction.” No Speed Limit: Three Essays on Accelerationism by Steven Shaviro

I want to be as specific as possible in my use of the term “neoliberalism” in order to describe this situation. I define neoliberalism as a specific mode of capitalist production (Marx), and form of governmentality (Foucault), that is characterized by the following specific factors: 1. The dominating influence of financial institutions, which facilitate transfers of wealth from everybody else to the already extremely wealthy (the “One Percent” or even the top one hundredth of one percent). 2. The privatization and commodification of what used to be common or public goods (resources like water and green space, as well as public services like education, communication, sewage and garbage disposal, and transportation). 3. The extraction, by banks and other large corporations, of a surplus from all social activities: not only from production (as in the classical Marxist model of capitalism) but from circulation and consumption as well. Capital accumulation proceeds not only by direct exploitation but also by rent-seeking, by debt collection, and by outright expropriation (“primitive accumulation”). 4. The subjection of all aspects of life to the so-called discipline of the market. This is equivalent, in more traditional Marxist terms, to the “real subsumption” by capital of all aspects of life: leisure as well as labor. Even our sleep is now organized in accordance with the imperatives of production and capital accumulation. 5. The redefinition of human beings as private owners of their own “human capital.” Each person is thereby, as Michel Foucault puts it, forced to become “an entrepreneur of himself.” In such circumstances, we are continually obliged to market ourselves, to “brand” ourselves, to maximize the return on our “investment” in ourselves. There is never enough: like the Red Queen, we always need to keep running, just to stay in the same place. Precarity is the fundamental condition of our lives. All of these processes work on a global scale; they extend far beyond the level of immediate individual experience. My life is precarious, at every moment, but I cannot apprehend the forces that make it so. I know how little money is left from my last paycheck, but I cannot grasp, in concrete terms, how “the economy” works. I directly experience the daily weather, but I do not directly experience the climate. Global warming and worldwide financial networks are examples of what the ecological theorist Timothy Morton calls hyperobjects. They are phenomena that actually exist but that “stretch our ideas of time and space, since they far outlast most human time scales, or they’re massively distributed in terrestrial space and so are unavailable to immediate experience.” No Speed Limit: Three Essays on Accelerationism by Steven Shaviro