Arkiv

Monthly Archives: april 2012

En alt for god ven har gjort mig opmærksom på, at ordet ‘af’ mangler i sætningen:

Det har overrasket mig, i hvor høj grad samlingens processer (optagelse, omformning, organisering, ophobning og afstødning af materiale) forløber efter en orden, der ikke er min.

i åbningsteksten i I CIVIL, så nu har jeg tastet det ind i så mange eksemplarer, som bogen er trykt, og slået mig selv i panden efter hver indtastning.

Reklamer

Onsdag eftermiddag fik jeg taget billeder af min inderside til lægen og min yderside til avisen med ca. to timers mellemrum. En forskel på almindelig fotografering og røntgenfotografering er, at røntgenapparatet selv udsender de stråler, det optager. Knoglernes mineraler (calcium, magnesium, potassium, fosfor) har en højere elektron-densitet end kød og absorberer røntgenstrålerne ved fotoelektriske processer.

Ansigtet på forsiden af avisen, det forfærdelige ansigt i 100.000 eksemplarer, i alle mulige hænder. Så mange? Ja. Han vil mødes og slutte det af på en ordentlig måde. Ja, siger jeg, det kunne jeg godt regne ud. Vi går en halv runde i parken sammen. Han tror, han skal forklare, men han skal ikke forklare. Vi kender så lidt til hinanden, men nok. Nok for nu. Ikke mere. Jeg går med hænderne i frakkens lommer, stemmen sænket, jeg taler om alt muligt andet; den spredte krop, det spredte ansigt. Så tapre vi er. Da der kommer et hul i hækken, smutter han ud. Tak for nu, siger jeg, siger han. Se ham forlade noget, han ikke har haft. Trække noget tilbage. Det hulrum det efterlader. En krop i sorg. Se min krop vende sig om og gå i sorg. Samle sig om sådan et hulrum. Noget glider af den, på forsiden, hele forsiden af kroppen er en glidende bevægelse ned. En bevægelse som fortsætter resten af dagen: ned. Jeg går en omvej hjem, jeg fryser. Jeg har ingen appetit. Jeg river et æble. Jeg læser ved vinduet til det bliver mørkt, og jeg ikke kan læse mere. Så cykler jeg ind til radioen, låner radioen en stemme.

Let’s face it. We’re undone by each other. And if we’re not, we’re missing something.
This seems so clearly the case with grief, but it can be so only because it was already the case with desire. One does not always stay intact. One may want to, or manage to for a while, but despite one’s best efforts, one is undone, in the face of the other, by the touch, by the scent, by the feel, by the prospect of the touch, by the memory of the feel.

http://arkiv.radio24syv.dk/video/4856815/den-store-roman-12-04-2012

Kære ven,

jeg holder reception for I CIVIL i morgen onsdag den 11. april kl 19-23 på Jeppes Badehotel i Nyhavn,

kom!

Der vil være ubegrænset kærlighed og en begrænset mængde vin.

Husk kontanter: baren tager ikke dankort.

Bogen kan købes for 100 kr på aftenen, derefter vil den koste det dobbelte i al evighed.

Kærligst

Jeg har genlæst Leibniz’ Monadologi her i påskeferien og er igen helt oppe at køre over den, fx paragraf 17-25 som følger herunder, men også paragraf 7, 61, 64, 67, 71, 81, åh, læs

MONADOLOGY, Gottfried Wilhelm Leibniz 1714

17. Moreover, it must be confessed that perception and that which depends upon it are inexplicable on mechanical grounds, that is to say, by means of figures and motions. And supposing there were a machine, so constructed as to think, feel, and have perception, it might be conceived as increased in size, while keeping the same proportions, so that one might go into it as into a mill. That being so, we should, on examining its interior, find only parts which work one upon another, and never anything by which to explain a perception. Thus it is in a simple substance, and not in a compound or in a machine, that perception must be sought for. Further, nothing but this (namely, perceptions and their changes) can be found in a simple substance. It is also in this alone that all the internal activities of simple substances can consist. (Theod. Pref. [E. 474; G. vi. 37].)

18. All simple substances or created Monads might be called Entelechies, for they have in them a certain perfection (echousi to enteles); they have a certain self-sufficiency (autarkeia) which makes them the sources of their internal activities and, so to speak, incorporeal automata. (Theod. 87.)

19. If we are to give the name of Soul to everything which has perceptions and desires [appetits] in the general sense which I have explained, then all simple substances or created Monads might be called souls; but as feeling [le sentiment] is something more than a bare perception, I think it right that the general name of Monads or Entelechies should suffice for simple substances which have perception only, and that the name of Souls should be given only to those in which perception is more distinct, and is accompanied by memory.

20. For we experience in ourselves a condition in which we remember nothing and have no distinguishable perception; as when we fall into a swoon or when we are overcome with a profound dreamless sleep. In this state the soul does not perceptibly differ from a bare Monad; but as this state is not lasting, and the soul comes out of it, the soul is something more than a bare Monad. (Theod. 64.)

21. And it does not follow that in this state the simple substance is without any perception. That, indeed, cannot be, for the reasons already given; for it cannot perish, and it cannot continue to exist without being affected in some way, and this affection is nothing but its perception. But when there is a great multitude of little perceptions, in which there is nothing distinct, one is stunned; as when one turns continuously round in the same way several times in succession, whence comes a giddiness which may make us swoon, and which keeps us from distinguishing anything. Death can for a time put animals into this condition.

22. And as every present state of a simple substance is naturally a consequence of its preceding state, in such a way that its present is big with its future; (Theod. 350.)

23. And as, on waking from stupor, we are conscious of our perceptions, we must have had perceptions immediately before we awoke, although we were not at all conscious of them; for one perception can in a natural way come only from another perception, as a motion can in a natural way come only from a motion. (Theod. 401-403.)

24. It thus appears that if we had in our perceptions nothing marked and, so to speak, striking and highly-flavoured, we should always be in a state of stupor. And this is the state in which the bare Monads are.

25. We see also that nature has given heightened perceptions to animals, from the care she has taken to provide them with organs, which collect numerous rays of light, or numerous undulations of the air, in order, by uniting them, to make them have greater effect. Something similar to this takes place in smell, in taste and in touch, and perhaps in a number of other senses, which are unknown to us.(…)

FULL TEXT (translation by Robert Latta, 1898)