I am the twentieth century. I am the ragtime and the tango; sans-serif, clean geometry. I am the virgin's-hair whip and the cunningly detailed shackles of decadent passion. I am every lonely railway station in every capital of Europe. I am the Street, the fanciless buildings of government. the cafe-dansant, the clockwork figure, the jazz saxophone, the tourist-lady's hairpiece, the fairy's rubber breasts, the travelling clock which always tells the wrong time and chimes in different keys. I am the dead palm tree, the Negro's dancing pumps, the dried fountain after tourist season. I am all the appurtenances of night.
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Fragments of social theory, western Marxism, sexual politics, continental philosophy and high modernism.
Melbourne, Australia.
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There is no exit from the entanglement. The only responsible option is to deny oneself the ideological misuse of one’s own existence, and as for the rest, to behave in private as modestly, inconspicuously and unpretentiously as required, not for reasons of good upbringing, but because of the shame of still having air to breathe in hell.
"Human Desire must be directed toward another Desire. For there to be human Desire, then, there must first be a multiplicity of (animal) Desires. In other words, in order that Self-Consciousness be born from the Sentiment of self, in order that the human reality come into being within the animal reality, this reality must be essentially manifold. Therefore, man can appear on earth only within a herd. That is why the human reality can only be social. But for the herd to become a society, multiplicity of Desires is not sufficient by itself; in addition, the Desires of each member of the herd must be directed - or potentially directed - toward the Desires of the other members. If the human reality is a social reality, society is human only as a set of Desires mutually desiring one another as Desires. Human Desire, or better still, anthropogenetic Desire, produces a free and historical individual, conscious of his individuality, his freedom, his history, and finally, his historicity. Hence, anthropogenetic Desire is different from animal Desire (which produces a natural being, merely living and having only a sentiment of its life) in that it is directed, not toward a real, “positive,” given object, but toward another Desire. Thus, in the relationship between man and woman, for example, Desire is human only if the one desires, not the body, but the Desire of the other; if he wants “to possess” or “to assimilate” the Desire taken as Desire - that is to say, if he wants to be “desired” or “loved,” or, rather, “recognized” in his human value, in his reality as a human individual. Likewise, Desire directed toward a natural object is human only to the extent that it is “mediated” by the Desire of another directed toward the same object: it is human to desire what others desire, because they desire it. Thus, an object perfectly useless from the biological point of view (such as a medal, or the enemy’s flag), can be desired because it is the object of other desires. Such a Desire can only be a human Desire, and human reality, as distinguished from animal reality, is created only by action that satisfies such Desires: human history is the history of desired Desires."
Alexandre Kojève: Introduction to the Reading of Hegel