#marx erections

[inbabylontheywept]

My job involves a lot of pulsed power applications. The number one way people get pulsed power is from these structures called Marx banks, which are basically huge walls of capacitors that charge up in parallel, then arc and add their voltage in series. So, you get like... 60 capacitors at 45 kV, and then they turn into ~3 MV, which is enough to shock the shit out of Zeus. I have had the privilege of seeing someone throw a fridge off a fifth floor balcony into a dumpster, and the noise is makes is comparable to that. It's very mad science. This is what a baby one looks like.

Anyway: I'm reading a lot about these things, because they explode a lot, and that means I have to fix them. And that thing where you get the capacitors to all add up in series is called "erecting the Marx."

So I'm trying to read this dry ass fucking text book about pulsed power, and these textbook writers - they don't realize how crucial it is to say "erecting the Marx" instead of "Marx erections" and now, the most common phrase in this entire book is "Marx erection" and it is killing me. Even literal communist manifesto fanfic would avoid using the word erection this many times. At some point they'd have to call it a penis, or a dick, or something besides this relentless litany of erections.

I have not been this salty since I took thermo, and every fucking problem with melting ice used M_i for mass of ice, L_f for latent energy of freezing, so I'd have to rewrite a legtimate equation of E=M_i L_f like Albert Einstein if he had mommy issues. Can I make a pun about that? Relative-ity? Fuck it, it's here, and you're reading it. k rant done. thx.

#writing #marx erections #this shit does to my brain what a sandblaster would do to a saltine #i am very tired

[rosasappho]

lief i think i’m winning most annoying mutual

#the mpreg karl marx erection is a hit i fear #ari.txt

[noor-kazem]

حاربت المحو الجدلي الداخلي الذي اختلطت به، بقيت بعيدة عن اليوم الأخير، متناسية قيمة عمرية مستمرة من حواجز الطرق الصدئة التي أقيمت منذ فترة طويلة، أجول في الطريق حتى أجد تلك العلامة المناسبة قائلة (لا بأس في الوقوع بفكرة أخرى).

Fighting the inner polemical erasure I've mixed with, I stay out of the last day, forgetting a lifetime's worth of long-erected rusty roadblocks, scooting down the road until I find that appropriate sign that says, "It's okay to fall for another thought."

~~~~~~~~~~~~~~~~~~~~~~

Karıştırdığım içsel polemik silmeyle mücadele ederek, son günün dışında kalıyorum, bir ömür boyu uzun süredir dikilmiş paslı barikatları unutuyorum, "Bir başkasına düşmek sorun değil" yazan uygun tabelayı bulana kadar yolda hızla ilerliyorum. düşünce."

que de vida existe o mar e é onda espertando: encontro e pensamento outra barricada para loitar polémica oxidada das marxes sen entrega interior sen tempo fuxindo do pasado presente en que só está amor

@manoelt-finisterrae

[radiofreederry]

Happy birthday, James Connolly! (June 5, 1868)

Born in the Irish ghetto of Cowgate in Edinburgh, James Connolly became a laborer at a young age, and joined the British Army to improve his prospects. However, he developed a hatred for the institution which he would hold his entire life, and eventually deserted. Becoming influenced by the writings of Karl Marx and Friedrich Engels, Connolly came to identify as a socialist, and would become one of the leading figures in the socialist republican movement in Ireland, and a socialist theorist in his own right. In Ireland, he would become a leader in both the Irish Socialist Republican Party and the Labour Party, which he helped to found. Associated with the syndicalist current known as De Leonism, Connolly spent some time in the United States where he affiliated with the Socialist Labor Party and helped to found the Industrial Workers of the World and the Irish Socialist Federation. Returning to Ireland, he was a leader along with Jim Larkin in the Irish Transport and General Workers' Union, and continued to agitate for Irish independence and a socialist republic. He was a leader in the Easter Rising of 1916, commanding the Dublin Brigade. The rebellion was crushed, and Connolly captured, with his execution coming soon afterward. He has become a national hero in Ireland, with numerous statues and memorials erected to honor his memory and legacy. His dream of an Irish republic united in socialism remains, for now, unfulfilled.

“Revolution is never practical – until the hour of the revolution strikes. Then, it alone is practical, and all the efforts of the conservatives, and compromisers become the most futile and visionary of human imaginings.”

#birthdays #james connolly

[papillon-de-mai]

Interpretation in our own time, however, is even more complex. For the contemporary zeal for the project of interpretation is often prompted not by piety toward the troublesome text (which may conceal an aggression), but by an open aggressiveness, an overt contempt for appearances. The old style of interpretation was insistent, but respectful; it erected another meaning on top of the literal one. The modern style of interpretation excavates, and as it excavates, destroys; it digs “behind” the text, to find a sub-text which is the true one. The most celebrated and influential modern doctrines, those of Marx and Freud, actually amount to elaborate systems of hermeneutics, aggressive and impious theories of interpretation. All observable phenomena are bracketed, in Freud’s phrase, as manifest content. This manifest content must be probed and pushed aside to find the true meaning—the latent content beneath. For Marx, social events like revolutions and wars; for Freud, the events of individual lives (like neurotic symptoms and slips of the tongue) as well as texts (like a dream or a work of art)—all are treated as occasions for interpretation. According to Marx and Freud, these events only seem to be intelligible. Actually, they have no meaning without interpretation. To understand is to interpret. And to interpret is to restate the phenomenon, in effect to find an equivalent for it. Thus, interpretation is not (as most people assume) an absolute value, a gesture of mind situated in some timeless realm of capabilities. Interpretation must itself be evaluated, within a historical view of human consciousness. In some cultural contexts, interpretation is a liberating act. It is a means of revising, of transvaluing, of escaping the dead past. In other cultural contexts, it is reactionary, impertinent, cowardly, stifling.

— Susan Sontag, from "Against Interpretation"

#susan sontag #sontag #lit #literature #against interpretation #marx #freud #hermeneutics #art

[catgirlanarchist]

What is your opinion on Marxist-Leninism, Tankies, and is Left Unity between Anarchists and Marxists is a good idea?

truth be told i haven't read as much theory as i would like to or familiarized myself with the persuasions of various schools of thought to the extent that most online leftists have, both due to my collection of syndromes and disorders, and due to the fact that i'm admittedly pretty young as far as leftist theorists go

that said my understanding of marxist-leninism is that it places a lot of focus on the idea of erecting an explicitly leftist state (if such a thing is possible) to replace the capitalist state?

as an anarchist i think that idea kinda sucks, not going to lie. i think there is no way to form or maintain any kind of state apparatus without constant, egregious abuses of power and of people, even if those running said apparatus have collectivism as a value/goal.

i think leftist organization is good, i vibe with a little syndicalism sometimes, i'm an iww gal, but that all has to come with a heavy dose of free association and that is not something that a state apparatus seems capable of providing.

obviously if i'm wrong in my understanding of marxist-leninism then correct me, but that's how i see it.

i think "tankie" is a fun perjorative that some leftists, mostly anarchists, use to describe (and decry) leftists that they perceive as too authoritarian, people who have maybe killed the boss in their head but not the cop, or people who claim to be leftists but end up being really classist/ableist/generally shitty and uptight about it. i don't think it's a specific or serious enough term to use as a definitive label or to have debates about, it's just a funny insult.

i haven't read much marx yet but from what i have read i liked. he seems to have generally correct analyses of economics and i think his theories aren't too incompatible with anarchism. i don't think any theorist is required reading because a lot of the things leftists agree on is pretty self evident, it just gets beaten out of everyone, but i do think marx is pretty good.

i don't think anarchists should have solidarity with people that hate anarchists and want to throw them in jail, but i don't think that's true of most marxists, so

#asks #answered #politics #anarchism #marxism #potatosoup456

[partly-hueman]

B.H.E.

I head the term Big Haindmaiden Energy from a friend of mine over coffee yesterday. I haven't had a Starbucks in years and when the woman in front of me ordered a drink for her and two friends and it came to $19.00 I burst out in a laugh. You gotta be fucking joking. I'm half Brazilian and have grown up drinking coffee but I'll be damned to eternal hell if I pay anything like that for a drink.

I digress. B.H.E. She was pointing out that there are "feminists", think Meghan Rapinoe, who are supporting "Transwomen" in women's spaces and sports while a 16 year old girl was banned from a YMCA because she complained about a man in the locker room. There is a 19 year old woman in jail right now for taking the "abortion" pill and she is serving 90 days.

Joe Biden has referred to "Trans" rights, special rights in reality, as the "civil rights fight of our time". Rape and domestic violence against women are on the rise as is discrimination against them in the courts.

Marx called people like this "useful idiots." I can't think of a more accurate term.

The female foot soldiers propping up this misogynistic gender cult really don't like when you call them 'handmaidens' but this picture perfectly encapsulates their BHE (Big Handmaiden Energy). That is a group of ostensibly sane, probably self-described "feminists" smiling and clapping like trained seals while a grotesque man with an erect penis - wearing an outfit made up of fetishized female stereotypes that has "Male Gaze" written all over it - stands watch over them. These clowns want to talk about "fighting the Patriarchy"? Open your eyes you fools, that's the Patriarchy literally looming right over your heads, making a mockery of you and the supposedly progressive ideals you claim to hold.

I look forward to all the apologetic tweets and posts when this social contagion passes for the next new fad.

Remember, if you don't like what I posted Cope and Seethe.

#lgb without the t #transgenderism #transgender #gender critical #cope and seethe

[howieabel]

“A spider conducts operations that resemble those of a weaver, and a bee puts to shame many an architect in the construction of her cells. But what distinguishes the worst architect from the best of bees is this, that the architect raises his structure in imagination before he erects it in reality.” ― Karl Marx, Capital: Volumes One and Two

[azspot]

As Musk changes the platform, he’s also killing what most people enjoyed about Twitter. A growing number of interesting users are leaving or posting less as Musk opens the floodgates to white nationalists, spammers, and other disruptive forces. At the same time, he keeps adding poorly considered features that show he doesn’t understand how users engage with Twitter, all while erecting a paywall that further degrades the experience.

Paris Marx

#elonmusk #twitter

[beguines]

One of the paradoxes of Foucault's analysis of biopolitics is that it tends to re-erect the kind of state-centred analysis the concept of discipline was meant to dispel with. To be sure, Foucault does make the point that biopolitical measures take place not only on the level of the state, but also "at the sub-State level, in a whole series of sub-State institutions such as medical institutions, welfare funds, insurance, and so on". However, in a fashion typical for him, he simply mentions this in the passing, without specifying what institutions he has in mind, and how they are related to the state. The biopolitical techniques, measures and institutions most often mentioned, such as housing, public hygiene, statistics, migration, rate of reproduction, fertility, longevity, are all issues which have traditionally belonged to the realm of the state. Seen in connection with Foucault's description of biopolitics as "state control of the biological" and a form of "governmental practice", I think it is fair to conclude that biopolitics in Foucault's sense refers to a form of state power.

Foucault draws an explicit connection between discipline, biopower and capitalism. The connection between disciplinary power and industrial capital is quite obvious, and Foucault actually goes so far as to conclude that it was the "growth of a capitalist system [which] gave rise to the specific modality of disciplinary power". He also holds that there is a close connection between biopower and capitalism:

"This bio-power was without question an indispensable element in the development of capitalism; the latter would not have been possible without the controlled insertion of bodies into the machinery of production and the adjustment of the phenomena of population to economic processes."

The problem is that Foucault is very unclear about what he means by "capitalism". He occasionally refers to "accumulation of capital" and "profits", but generally it seems that he identifies capitalism with the industrial capitalism emerging in the late 18th century. The only place where the logic of capital really appears in Foucault's analyses is when he examines the factory as a disciplinary space. He seems, in other words, to identify capitalism with a specific work-regime defined by a certain technology and the concrete character of the corresponding labour process. What he misses is the social logic which governs these processes. Here we see the consequences of Foucault's refusal—discussed in chapter one— to take property relations into account in his analysis of modern forms of power. Because of this omission, he artificially separates the expressions of the power of capital in the factory (discipline) and the state (biopower) from their underlying cause: capitalist property relations. Federici appropriately notes that Foucault "offers no clues" as to what led to the emergence of biopower, but that "if we place this shift in the context of the rise of capitalism the puzzle vanishes, for the promotion of life-forces turns out to be nothing more than the result of a new concern with the accumulation and reproduction of labour-power". This is why it is fruitful to combine the insights of Foucault and Marx. What Marx's analysis of capitalism tells us is why the life of the population had to become a central concern of state policy. In this light, biopolitics can be seen as an answer to the radical separation of life from its conditions at the root of the capitalist relations of production. Capitalism introduces a historically unique insecurity at the most fundamental level of social reproduction, and for this reason the state has to assume the task of administering the life of the population. Since the aim of capitalist production is the accumulation of wealth in its monetary form rather than the fulfilment of human needs, capitalist production frequently leads to the undermining of the life of the workers on whose lives it ultimately depends on. A good example is the struggle over the length of the working day in mid-19th century British industry, which Marx narrates in chapter ten of the first volume of Capital: the capitalists' "voracious appetite for surplus labour" threatened the reproduction of the labour force to such a degree that the state had to step in and impose legal limits on the length of the working day. Other historical examples could be given, for example the way in which public hygiene, housing, education, poor relief etc., had to become a concern of state authorities as a result of the rapid urbanisation brought about by the advent of capitalist industry.

Søren Mau, Mute Compulsion: A Theory of the Economic Power of Capital

#søren mau #mute compulsion

[awkwardpariah]

A recent commission by Raj Villarin aka @synergiescomic of the K’lerin, a species of intelligent avians from Tau Ceit f in my #SecondRenaissance worldbuilding project. K'lerin or Ornithosapiens cognitus are the dominant lifeforms and only known sentient species occupying Tau Ceti f, known as Le'ma to the inhabitants. They are characterized by erect posture, bipedal locomotion and avian-like plumage.

Like most large animals on Le’ma, the K’lerin are members of a clade of xeno-avians that emerged some 44 million years ago and have since come to dominate the biosphere (much like mammals during the Cenozoic on Earth). While they superficially resemble owls, their closest relative on Tau Ceti f is a terrestrial tetrapod with a body plan similar to that of a Mandril that is known to dwell in the rocky highlands of the planet’s smaller central mountain range. Like this evolutionary cousin and their common ancestor, they sport no claws on their hands or feet. Unlike their evolutionary cousin and common answer, they sport no feathers beyond their upper back, head, neck and to a lesser extent their forearms. The latter feathers are entirely vestigial, the remnants of their ancestor’s lives as a mountain dwellers that required extreme balance to navigate the ledges, cliffs, and trees that provided most of their food.

The only known civilization, the T’Vai Dynasty, on their planet originated in the northern latitudes of Le’ma’s only megacontinent, and at the time of First Contact was a Bronze Age city-state, itself the remnant of a far larger society that fell around 1000 CE. It is believed by some that the more nomadic tribes of the planet’s northern Tropics were once part of a civilization that achieved a bronze age level of technology far earlier than their northern cousins, however human scientists have only limited evidence for this in the form of forensic studies of language families. The T’Vai are matriarchal with three queens sharing spouses to maintain their family lines and that no single monarch could wield political influence greater than the other through marriage rights. At present, the royal families are themselves checked by a legislative assembly elected from the general population. Relations with humans are cordial, though got off to a rocky start not long after first contact when the first interstellar school established on Le’ma caused the dissemination of human political theory to the populace. Of particular interest were the ideas of John Locke and Karl Marx, which in turn sparked a revolution that nearly destroyed the confederated monarchy, and in the backlashed nearly caused the mass murder of civilians. The worst was averted thanks to the intervention of the human explorers who mediated the drafting of a constitution and with it the establishment of a representative legislature.

#worldbuilding #speculative zoology #speculative evolution #alien oc #Second Renaissance

[nikator]

I’ve had boiler problems recently, which has made me cherish each shower, each relaxing bath much more consciously given the prospect of randomly losing hot water for a while. It’s made me think how significant a proportion of all human endeavour—of what we might call civilisation—is motivated by the fact that our bodies become dirty even if we do nothing with them, i.e., simply by existing. The passive excretions of the body—sweat, hair, odours, flakes of skin…—motivate a frenzy of activity in the hopeless hope of one day being able to rest without interruption. By constantly reproducing themselves, these excretions drive us to reproduce our conditions of life, conditions which include as sub-conditions the ability to remove them; hence, they act as a kind of perpetual engine for civilisation. Imagine the counterfactual: Rome built by robots. Perhaps this is reason to think civilisation is an essentially biological phenomenon, and that a race of machines would spend their time in passive inactivity. Maybe otium (leisure, inactivity, idleness, philosophy), that dream of all precapitalist classes, might only be realisable in the transcendence of the flesh which they valued so highly. But this is just to say that their dream is not realisable at all; the fate of all ideology. At the beginning and the end of all intercourse, to use Marx’s language, is the mundane need of humans qua animals to perpetuate themselves. The entire historical mess is erected on top of this foundation.

#text

[socialistarchitecture]

: . The monument of Karl Marx by Lev Kerbel, erected in 1969, image by Stefan Rusu . Haus der Statsorgane und Haus der Partei, designed by Gunter Schliegel, Wolfgang Seidel, Gunter Arnold, built in 1968-70, 1977-79 . . #karlmatxstadt #karlmarx #workshop #urbanism #industruallandscape . #insularmodernities #socialistcityandurbanism . #publicspaces_chemnitz #stefanrusuprojects #publicspace #urbanism_chemnitz #socialistarchitecture_eastgermany #eastgermanmodernism #modernismtour_eastgermany #socialistarchitecture #modernismtour_chemnitz #socialistcity_chemnitz #socialistcity #postsovietcity #chemnitz #chemnitzcity . ©insularmodernities . https://www.instagram.com/p/B_iXUEnplab/?igshid=NGJjMDIxMWI=

#karlmatxstadt #karlmarx #workshop #urbanism #industruallandscape #insularmodernities #socialistcityandurbanism #publicspaces_chemnitz #stefanrusuprojects #publicspace #urbanism_chemnitz #socialistarchitecture_eastgermany #eastgermanmodernism #modernismtour_eastgermany #socialistarchitecture #modernismtour_chemnitz #socialistcity_chemnitz #socialistcity #postsovietcity #chemnitz #chemnitzcity

[gregor-samsung]

" Society can develop creative human powers only so as to make possible, and to stimulate, the development of free human personality. There can be no free society without free personality. But this does not mean that in a free society all are free. Even in a free society the individual may be unfree. By using a relativized terminology: The individual may be less free than the society in which he lives. Society may be organized so as to render possible and to stimulate the development of the free personality, but freedom cannot be given as a gift to anyone. "Given" or "imposed" freedom is a contradictio in adjecto. Freedom is by definition the activity of one who is free. Only by his own free deed can the individual achieve his personal freedom. Just as in a free society not all are free, so neither are all in an unfree society unfree. Even in an unfree society an individual may be free. More precisely, it is possible for the individual to elevate himseif above the degree of freedom obtainable in society. External obstacles erected by an unfree society can make more difficult or limit a free human act, but they cannot completely prevent it. An unwavering revolutionary in chains is freer than the jailer who guards him or the torturer who vainly tries to break him down. If we were to deny the possibility of a free personality in an unfree society, we would be denying the possibility of transforming an unfree society by conscious revolutionary action.

If unfree personalities are possible in a free society, and if free personalities are possible in an unfree society, this does not mean that the freedom of a society is irrelevant to the freedom of the personality. The unfree society endeavors to destroy the free personality, while a free society makes possible and stimulates its flowering. Therefore the struggle for a free society is a component part of the struggle for the freeing of personality. When this part attempts to become everything, it ceases to be that which it ought to be. The struggle for a free society is not a struggle for a free society unless through it an ever greater degree of personal freedom is created. Personal and social freedom are inseparably associated, but the relationship between them is asymmetrical; there is no free society without free personality (which does not mean that all individuals in a free society are free) but a free personality is possible outside a free society (which does not mean that the freedom of society is irrelevant for the freedom of personality or that a free personality is possible outside every social community!). "

Gajo Petrović, Marx in the mid-twentieth century. A Yugoslav Philosopher Considers Karl Marx's Writings; Anchor Books Publisher, Garden City, N.Y., 1967¹; pp. 129-130.

#Gajo Petrović #Karl Marx #Communism #Marxism #freedom #society #development #personality #individuals #human acts #revolution #Stalinism #dialectical materialism #philosophy #XIX century #XX century #economics #rationality #rationalism #praxis #alienation #politics #socialism #being #reflection #truth #meaning #logic #mathematics #intellectuals

[girlzoot]

The Mitte neighborhood, located just east of Checkpoint Charlie - the storied crossing point between the Soviet Zone and the American Zone - now boasts a Burberry and several other Fifth Avenue-style thousand-dollar-plus-for-a-sweater emporiums. It's a fine example of capitalism twisting the knife of capitalism into communism's pack. The next step is erecting a statue of Ayn Rand beating Karl Marx to death with a polo mallet. ---Steve Hely & Vali Chandrasekaran/The Ridiculous Race

#Steve Hely #Vali Chandrasekaran #The Ridiculous Race #capitalism #communism

[vnwkmbidz1]

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