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waste, Or water but the desert ; whence arise But weeds of dark luxuriance, tares of haste. world's wilderness, and vainly pants For some celestial fruit forbidden to our wants. In him alone. Can Nature show so fair? 1 trust, whatever may be the fate of my own speculations, that philosophy will regain Vol. i. pref. p.
Table of contents

• DEDICATION.
• Dark Season 2 [Review] Is Defiantly Twisty & More Addictive Than Ever | IndieWire
• The Dark Souls II Lore Thread of speculations, spoilers and headaches
• Some of my favorite quotes

Season 1 begins in , and travels back to and But time in Winden has not been at a standstill between seasons, and thus viewers will have to adjust to however much time has advanced during each of these cycles. Also, at least one more time period will be introduced, which creates a delicious sense of destiny throughout the generations. Besides Jonas and his mother Hannah Kahnwald Shani Atias , three other families play major roles in whatever is going on in Winden. Once again, the casting is mind-blowingly uncanny.

Not only has production found actors to play the childhood, middle-aged, and even elderly versions of the same characters, but across the board every performer is excellent. This seamless casting helps ground this bonkers series with all of its strange events and whiplash timeline jumps. Thankfully, only a handful of new faces are introduced, who no doubt are related to these four families in some way. How quaint that sounds in comparison to the complex Ourobouros of a world in which Winden exists. But to go back to Rust Cohle or did we never leave him?

Season 2 leans far, far into this concept, even repeating this explanation ad nauseam perhaps to illustrate the concept through dialogue in addition to driving the idea home. Yeah, right. Unless you get lost and find your way out frequently, being lost will not feel comfortable. You might well begin to panic. The trick is to let your panic pass. S is to simply stop. Frantically moving faster will only get you more lost. Sit, and breathe from your belly short quick breaths only increase the symptoms of anxiety — lightheadedness, trembling, confusion. Drink and eat. With any luck, your amygdala the almond-size flight-or-fight controller in your head will calm down and your cerebral cortex responsible for rational thinking will take over again.

T stands for think.

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Ask yourself some basic questions. Which direction were you going? What was the last landmark you recognized? How long ago was that? How far have you come since? Hiking on a trail with a pack, most people travel only about two miles per hour. Where was the last time you knew where you were? O is for observe. Look around you: can you see any landmarks? Can you recognize a craggy mountain top or arcing valley? Try to find what you see around you on the map. Get out your camera, go back through the pictures and do the same thing. Think about time.

How long have you been hiking? How do you feel? How long before sunset? What is the weather doing? What is the weather predicted to do? Is there natural shelter nearby? Is there dry fuel for a fire? P means plan. If and when you do move, do so methodically and observantly.

If you whistle, might someone hear you? Do you have enough daylight to try to retrace your route?

DEDICATION.

Should you consider building a fire because it is almost dark? And finally — can you make a call? This is not just about teaching subalterns to resist through political indoctrination or consciousness-raising; rather, they must be enabled to exercise intellectual labor, while the class-priv- ileged must unlearn the impulse to monopolize agency in the name of saving the world.

Such a development would require a shift from street politics as the site of de-subalternization to other arenas of intervention e.

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In contrast to the state-phobic rhetoric of protest movements, the relation between the postcolonial state and the subaltern must be reconfigured, thereby converting poison into counterpoison. The con- tinued reproduction of subalternity complicates easy notions of trans- national alliances, raising troubling questions about the possibilities of post-imperial politics in the era of neoliberal globalization.

Despite their apparent difference and asymmetry, in fact, the two rivals follow a common strat- egy: the dehumanization of the enemy. Behind these metaphors lies a deep crisis of the classical notions of war and peace, guilt and innocence, life and death. It is not merely the loss of the fundamental distinction between combatants and civilians that both suicide bombers and airstrike bombings signal.

In the current situation, all the fundamental principles that gave birth to the Laws of War seem to collapse: spatial and temporal limitations of hostilities, pro- portionality of military actions, discrimination of targets, weapons and the just methods of using them. What notion of humanity are the physical disen- gagement of the Western powers with their tele-killing via drones and airstrikes and the physical engagement of suicide bombers ready to turn their bodies into a weapon trying to convey?

German jurist Carl Schmitt warned against this ideological drift. The figures of the enemies, he argued, are our existential reflections, the shaping of ourselves, the embodiment of our own question. Their dehumanization leads to the loss of our most intimate humanity. The dehumanizing mechanism rips human faces from the Others, thus transforming them into what is infi- nitely identical to itself and yet ontologically different, into the indefinite, abstract, and absolute Enemy of humanity: Islam, the West, America, the French, the Arabs.

In this way, individual responsibilities are turned into collective ones: everyone is guilty, and no one is responsible. Deprived of a face, fear becomes terror. For, terror is faceless presence, the shadow cast by our nightmares upon the Other who is omnipresent precisely because he is invisible, because he does not possess a human, familiar face. Terror is the black sun shining on the landscapes designed by our deepest anxieties, the endless night of our darkest alterity.

This is no moralizing game. What is at stake here is not the justifica- tion of a particular use of violence. This conflict—like all conflicts and the troubled history of Palestine should serve as an example —is fed by the violent reciprocity of weapons, by the ideological and moral figures borrowed from the disfigured or unfigured enemy.

Dark Season 2 [Review] Is Defiantly Twisty & More Addictive Than Ever | IndieWire

Yet, this conflict— as every struggle—can only be saved by means of law and, above all, of Justice. Franz Kafka, with his life and work, offers us a beautiful meta- phor for this. One afternoon, while walking with Dora Diamant, his girlfriend at the time, in the Steglitz Park on the outskirts of Berlin, Kafka came across a little girl who was crying desperately. Worried, he asked her what had happened.

The little girl, sobbing, said she had lost her doll. Seriously concerned, Kafka invented on the spot a long story to explain that absurd disappearance: the doll had left for a long journey; she was now married and lived happily in an exotic country. He knew these things because the doll had delivered a letter to his house.

Every morning, for three weeks, Kafka, with total devotion close to exasperation, exercised his fantasy by writing and reading a letter to the little girl in order to give life and con- sistency to that imaginary world where the absent was present, and she could still live with serenity her dreams, memories and hopes.

Fiction is the instrument by which we fill the abyss opened by our creaturely nullity. Justice, in this sense, is the sharing of our imaginary that restores to the Others their faces. That is also the fate of international law. That is why, to break the bad unity of the world brought about by the dehumanization of the enemy, we need to revive our idea of justice. If we believe in humanity, we must grant it to our enemy. Is this perhaps the result of the dismaying rise of cultural relativism, born in the twentieth century and now coming home to roost?

Truthiness, in other words, is not an effect of the rise of relativism; it is an effect of the proliferation of fundamental- ism. The new medialogy is already once removed from the reality con- cept implied by the prior medialogy, since its prima facie content is now the level of the material media that preceded it: books, bodies, images, and identities are injected with the aura of the real and endowed with a special authenticity. Objects that had become copies of an ineffable real emerge as things in themselves with no further regression required. They are already real and hence require no transcendent reference to ground them.

This reification of what had been relegated to the status of cop- ies is the basis for an unconscious fundamentalism that spreads to all walks of life. In such a medialogical context, the state as the copy of national sub- stance loses that anchoring in the real and becomes a groundless thing, a hollow shell that dissolves into diverse ethnic and religious identifica- tions.

The Dark Souls II Lore Thread of speculations, spoilers and headaches

Individuals cease to experience themselves as partial perspectives on a shared common ground, and instead start to conceive of them- selves as the direct expressions of a particular identity that becomes all- important. In the conditions of the new medialogy, the individual is an unanchored island of solitude connecting via the media to others he or she conceives of as conjoined members of a community with unfettered access to the truth. And as these fellow travelers are always apparently in the minority, others are demonized as at best deluded, or at worst, agents of a sinister plot.

Neoliberalism, the economic model of the new medialogy, prof- its from this state of affairs. Terrorist fundamentalists strengthen rightwing isolationists, who demonize immi- grants and hence further reify national, ethnic and religious difference. And make no mistake about it: the system of global capital benefits from humanity not realiz- ing its common ground or its common plight.



In this sense, sociopoliti- cal phenomena like the rise of rightwing, xenophobic parties and candi- dates in the US and Europe; the apparently ubiquitous threat of terror attacks, often committed by home-grown extremists; or the dramatic rise in school shootings in the US since the nineties, are not disparate cases, examples of a world devolving into chaos. Rather, they are tightly inter- connected pieces of a machine that is functioning with great precision, even as it multiplies death and destruction. Think about a terror organization like the inaptly named Islamic State—inapt because it has neither the attributes normally associated with a state nor is its organizing principle Islam in any theologically rec- ognizably form.

In fact, what ISIS most resembles is an online community dedicated to a particularly noxious perversion—like those frequented by the so-called cannibal cop who fantasized online about killing and eating women—the difference being that its members take the next step and carry out the grim fantasies they encourage in one another.

Some of my favorite quotes

They are structurally con- gruous acts because they are symptoms of a medialogy in which dispa- rate islands of solitude meet in a virtual space to commiserate and share their fantasies, thereby lowering the threshold to enacting these fantasies and hence creating a new reality. This theory also helps us solve the puzzle of why radicalization fails to track accurately with socio-economic oppression. Many of the young men who kill and blow themselves up come from well-established middle class families. Their allegiance to radical groups is similar to the adherence of the other, isolated young white men to the cult of the black duster.