The Alan Sondheim Mail Archive

My Composition2 in Language


It is entirely irrelevant to the world whether we exist or not.
It is entirely relevant to us.

Nothing is relevant to the world.
The world would not exist without us.

Existential statements serve an evolutionary purpose, the reification of
the self. Existential statements procure the world in relation to our
perception.

What occurs in language in relation to the copula or self-reflexivity, has
no effect whatsoever on the world. The world transforms with each and
every utterance.

Nothing has any effect whatsoever on the world. There is no 'world,' only
a confluence of interrelated protocols and effects.

Self-reflexive recognition is a form of pointing-out or gesture, in the
guise of naming (by virtue of nominalism). Pointing-out symbolizes the
recognition which takes place all the way back, beginning with retinal
learning; the pointing-out is a consensus or coherency for others, for
community.

Consciousness, self-consciousness, is a defense mechanism. Consciousness
defines and procures thought.

There is nothing to 'it' beyond this. It is entirely beyond this, beyond
this and others, beyond community and communality.

It is a mistake to assume that consciousness exists outside of language.
Consciousness is a priori and comes with the first imminence of the world.

It resides in language; it is a tool which occupies or declares nothing.
Consciousness declares everything, internal or external to language.

Declaration occurs only in language. Physical gesture cleaves the air.
Declaration is always prior to language; gesture cleaves thought itself,
the psychogeographical substrate of the world.

Inscriptions transform the imminent world of the substrate. Inscriptions
are contiguous to the substrate at best.

An effect already exhausts. An effect is always new; nothing repeats.

Culture is built on the predication that language means, and therefore
acts and creates. Language is build on the predication of the dialect
between body and environment; culture creates, and language follows.

Words are nothing and do nothing. The performative is a contextual myth.
Words are everything; every utterance is an active performative. The world
becomes comprehension and comprehends through language.

Alarum is spread by language, just as identity precedes language. Language
comforts and transforms house into home; identity is situated in language,
just as alarum is subdued.

"In its early stages the ballet also yielded ornaments which moved kaleid-
oscopically, But even after they had discarded their ritual meaning, they
remained still the plastic formation of the erotic life which gave rise to
them and determined their traits." (Kracauer)

We speak to ourselves. We speak for ourselves. We speak only to others. We
speak only for them. This is the erotic gesture of culture.

We never speak. Language has never been 'employed.' We always speak;
language always employs the other as our master.

The self-reflexivity of language is the routing of resonance; all objects
and cultures are resonant holdfasts for our existence. Nothing depends on
language, which derails the resonance of the world.

Neither objects nor cultures exist. Objects and cultures exist in spite of
ourselves, others, and the symbolic resolution of language.

"The cornered vessel (ku) has no longer corners. What a 'cornered' vessel!
What a 'cornered' vessel!" (Confucius)

The ku has never existed. The ku has always existed; it is Confucius who
has disappeared.

Language infiltrates speaker, spoken, and spoken-to with its semantic
skein. Likewise, the skein does not exist. Language deludes the speaking
of the body; the skein of culture exists a priori to language. The sememe
itself is a priori.

Speaking, spoken, and spoken-to, are correlated actions in the world.
Speaking, spoken, and spoken-to, are mutually incoherent; they signify
the breaking of the world, the tendency towards dissolution. What they
hold, is released; what they confine, is loosened.

They have no relevance. They are relevant; it is their byproduct and
phenomenology, their glance, that describes everything.

The correlation is nearly decomposable. Every speaking is a composition.
Every composition is an appearance. Every appearance is an illusion.
The correlation falls to pieces. Every speaking breaks with self, world,
and others. Every breaking is immeasurable. Every breaking alludes.

Illusions are subject to entropy and dissolution. Neither the appearance
nor the illusion exists. What does not exist, disseminates, dissembles,
dissimulates. Speaking is subject to joining. Speaking, by measure of its
breaking, is substrate to appearance. What disseminates, dissembles,
dissimulates, returns, assembles, seminates, within the broken of
language.

Our existence is an illusion. Our existence is the only real.

The world is neither an illusion nor a copula. The world is all that is
neither an illusion nor a copula. The world coheres through the breaking
of the copula.

Nothing is relevant to the world. The world is nothing. Everything is
relevant; the world is everything. The relevance of the world is the
beginning of politics.


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