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Tag: desire

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    The repression desire loop

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    1–2 minutes

    We once repressed our desires, channeling energies into capitalist production and some neurosis or dysfunction.

    Yet to liberate those desires is to offer them more fully to manipulation and cooptation by Capitalism. Today your freed desires feed the machine that once repressed you.

    In this sense, there is no more prolonged repression to access and no angst or will to motivate sublimation: we have released the slight whim, the smallest grain of sand before it truly aggravates. Each urge is liberated instantly through desire and consumerism. And yet, we are still troubled, aggrieved, and chaffed.

    The reaction is a resuscitated burrowing into stoic asceticism, where self-governance is a fad amongst the most hedonistic.

    We now look to rediscover how to control and repress ourselves to build up the tension: a recognition of internal pressure as power.

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    don’t create what people want

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    1–2 minutes

    What people biologically want is the path of least resistance, a continued narrowing of scope interaction, and intellect.

    Anyone can create frictionless content, and dumb items for consumption. To make something lasting attempt to map out your own desires, and then look outside of them: take on the hard thing no one knows they want.

    This process at least has a chance of impacting lives in a meaningful way.

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    is avarice good?

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    1–2 minutes

    When the economic conditions were a fixed pie avarice meant one person taking more for themselves, which meant hurting others.


    However, in today’s economy, the poor do better when the economy booms and expands the pie.


    In reverse morality, the greed of the wealthy -who are responsible for much of the economic growth- benefits the poor.

    In this myopic economic or capitalist view greed is positive, but it intentionally avoids the systemic ramifications of discarded dignity or global environmental catastrophe.

    from Yuval Noah Harari

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    Influence or power?

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    1–2 minutes

    People don’t want power: they want to be heard.

    Consequently, because people want influence, they often mistakenly take on responsibility as the means to achieve it.

    The resultant power is the misguided attempts to gain influence.

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    deterministic desires

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    1–2 minutes

    We think we are free because we recognize an impulse to do something and then choose whether or not to do it. If so, then we are choosing to fulfill our desire, which looks like a choice freely made.

    Did we freely choose our desires?

    If they are manipulated and controlled at a subconscious, libidinal level, to be truly free we must rewire our desire.

    From Yuval Noah Harari

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    Be better: be uncomfortable

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    1–2 minutes

    Do the uncomfortable thing.

    Practice being a bit more honest than you want; a bit more you everyday.

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    to kill romances is to understand

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    1–2 minutes

    Love… if we are desiring machines, if that is what makes us as individual subjects, our desire, then if you fulfill your desire, you must desire anew to continue being you.

    Without desire “you” would disintegrate, so never fulfill your desire, maintain it in it’s mystery and unfulfilled state: to kill romances is to understand.

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    try being nobody

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    1–2 minutes

    It’s hard to be somebody; try being nobody.
    Consider the weight of being "somebody," and how that persona drags you through a life of desires and mechanical repetitions.

    To begin being nobody, continually ask "why?"

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    Wanting makes warmth

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    1–2 minutes

    We generate the sensation of warmth, nearly visceral, when wanting or being wanted.

    Equally hate generates rage, another fire powering, binding and engulfing people.

    To not want, to be disinterested is to be “cool,” reptilian.

  • Theme:

    the face

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    1–2 minutes

    We forward face: facelifted, in the mirror practiced, rejuvenated, moisturized, and made up. The cliche is that the face is a mask hiding the true self (or lack of a self).

    Yet, the face is vital to the community: we push forward the good-looking orators, designating them "the face of the company" or community. They distract from the rot with burnished beauty, allowing nothing to speak for itself. They mediate perception.

    "The face" is more than attractive: it is a mediating proxy of charming lenses, a model of possibility, which sells us.