[-empyre-] II,III,IV,V,VI

[hamed taheri <bntheatre@yahoo.com>]

> II
> Once Wittgenstein said philosophical problems become
> clearer if they are formulated as questions
concerning
> the meaning of words. Let me try to understand the
> meaning of
> What does "pure" mean here? Benjamin carefully
defines
> what he means by "purity" (Reinheit):
> "It is a mistake to postulate anywhere a purity that
> exists in itself and needs only to be preserved. The
> purity of a being is never unconditional or
absolute;
> it is always subject to a condition.  This condition
> varies according to the being whose purity is at
> issue; but this condition never inheres in the being
> itself. In other words: the purity of every (finite)
> being is not dependent on itself."
> Following the clear definition of Benjamin we can
ask
> what is the meaning of PURE TECHNOLOGICAL MEDIA. The
> purity of a technological media is never absolute,
or,
> the purity never inheres in the technological media
> itself. This purity can manifest, not preserve, in
the
> relation of technological media to something
external.
> What is this something external as a condition for
> purity of technological media? Every attempt to
> understand PURE TECHNOLOGICAL MEDIA should try to
shed
> light on this something external. Otherwise, PURE
> MEDIA will be a waste, without any embodiment.
> III
> Once Benjamin said that in the idea of classless
> society, Marx secularized the idea of messianic
time.
> And that was a good thing. It was only when the
Social
> Democrats ELEVATED this idea to an "IDEAL" that the
> TROUBLE began. The difference between IDEA and IDEAL
> is a L, but its consequences is clearly disaster.
The
> NOISLESS WORLD or PURE TECHNOLOGICAL MEDIA is
another
> variation of Marx's classless society. Every
elevation
> of these ideas to ideals culminates in CONCENTRATION
> CAMP. From this standpoint, Hitler was founder of
> noiseless world (imagine Jews as noise) and Himmler
> was his pure technological media to make this
> noiseless world. It is our task to strip
technological
> media away ideal of purity or noiseless world. But
we
> should never leave the idea of technological media
(or
> classless society).
> IV
> Let me try to understand noiseless world. But first,
> how should we understand NOISE? What is noise? Who
> should define noise and who should annihilate noise
to
> make noiseless world?
> V
> Once Benjamin said the invention of the match around
> the middle of the nineteenth century brought forth a
> number of innovations which have one thing in
common:
> ONE ABRUPT MOVEMENT OF THE HAND TRIGGERS A PROCESS
OF
> MANY STEPS. This development is taking place in many
> areas (telephone, camera, etc.) In this dense idea
of
> Benjamin a serial of images flashes up that we
should
> grasp it: Camera and its opposite polarity Gun. In
> both cases, ONE ABRUPT MOVEMENT OF HAND can dig into
> the subject, annihilate it and make it eternal. From
> this standpoint, a black and white photo of our
> grandmother is as eternal, nostalgic and melancholic
> as the corpse of a shot victim. I can make you
eternal
> by camera or gun, and, in both case by one abrupt
> movement of the hand. It's not so important that
> technological media is trying to make this abrupt
> movement of the hand noiseless, it is at stake here
> that technological media attempts more and more to
> grasp a position that we can never separate these
> opposite polarities. One day, human being will be
> afraid to stand in front of a camera. In this
context
> we should recall Beckett's masterpiece Film. And,
it's
> our task, to study and practice idea, and not ideal,
> of redemption, not by backward regression to unity
of
> polarities or to pre-polarities concerning to
> technological media, but just by seek to know the
> color of ultraviolet rays.
> VI
> Once Benjamin said the messianic world is the world
of
> universal and integral actuality. Is this messianic
> world of universal and integral actuality the world
of
> technological media? I will write later.

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