Keeping the Riff-Raff Out: 666 Kuklos Exothen

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A few years back, the general public had much more access to medical reports than today. One of the reasons for removing bound journals from libraries is financial, not the lack of space to house them. Watch for increased loss of access unless one can pay for it. This machine will create class difference via financial resources while simultaneously witholding knowledge from the general population, making what used to be publically accessible, esoteric knowledge. Here is an example, and note that this is from a 2001 issue of the journal as it reaches into the past for funds:

American Journal of Geriatric Psychiatry, Autumn 2001

The American Journal of Geriatric Psychiatry | Vol 9, Issue 4, Pages 327-448 (Autumn 2001) | ScienceDirect.com by Elsevier

Read the latest articles of The American Journal of Geriatric Psychiatry at ScienceDirect.com, Elsevier’s leading platform of peer-reviewed scholarly literature

www.sciencedirect.com

 

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So, the reader may have been interested to learn more about disappearing information. When they begin to look around, they will notice that the machine directs them back to screenal space:

Quora: Do You Think Libraries Will Disappear in the Future?

Do you think libraries will disappear in the future?

Answer (1 of 24): No. Firstly, after the initial spike in eBooks, printed books have again become the most popular format. Are E-Books Finally Over? The Publishing Industry Unexpectedly Tilts Back to Print Secondly, most libraries these days don’t just lend books. They also lend eBooks, movies,...

www.quora.com

’....Related Questions....continue with Google, continue with Facebook....’

 

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Deleuze expounds on the inequality of this exclusionary violence:

’Intensity is the uncancellable in difference of quantity, but this difference of quantity is cancelled in extension, extension being precisely the process by which intensive difference is turned inside out and distributed in such a way as to be dispelled, compensated, equalised and suppressed in the extensity which it creates. Nevertheless, how many necessary operations must intervene in this process! Admirable pages jn the Timaeus bring together the divisible and the indivisible. The important point is that the divisible is defined as that which bears in ktself the unequal, whereas the indivisible (the Same or the One) seeks to impose an equality upon it, and thereby render it docile. God begins by making a mixture of the two elements. However, precisely because the divisible, B, escapes the mixture and shows its inequality and oddness, God obtains only A + B/2 +C = C. As a result, he must make a second mixture: A + B/2 + C - in other worda, A + B/2 + (A + B/2). This mixture, however, also rebels, and he must avert the rebellion: he distributes it into parts according to two arithemetic progressions, one whose principle is 2, which refes to the element A (1, 2, 4, 8); and the other whose principle is 3, which refers to C and recognizes the oddness of B (1, 3, 9, 27). Now God is faced with intervals, with (distances[italics]) to fill: he does this with two intermediates, one of which is arithmetic ( corresponding to A), while the other is harmonic ( corresponding to C). From this may be derived the relations, and the relations between these relations, which pursue the task of tracking the unequal in the divisible throughout the entire mixture. Furthermore, God must cut the whole in two, cross over the two halves and then bend them into two circles, such that the outer circle contains the equal in the form of the movement of the Same, while the other, inner circle, orientated along a diagonal, retains what subsists of inequality in the divisible by distributing it among secondary circles. Finally, God has not defeated the unequal in itself but only separated it from the divisible and enclosed it within an outer circle, kuklos exothen. He has equalized the divisible in this extension which ks the extension of the Soul of the world, but underneath, at the deepest layer of the divisible, the unequal still rumbles in intensity. This is of little consequence to God, for he fills the entire expanse of the soul with the extensity of bodies and their qualities. He covers everything. Nevertheless, he dances on a volcano. Neve have so many, so diverse and such demented operations been multiplied in order to draw from the depths of an intensive (spatium [it.]) a serene and docile extensity, and to dispel a Difference which subsists in itself even when it is cancelled outside itself. The labour of God is always threatened by the third hypothesis of the Parmenides, that of the differential or intensive instant.’
(Deleuze, Difference and Repetition)

 

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There is at least one other example of knowledge going esoteric, and that is C.G. Jung’s passages concerning the christian advance in Europe, the crusades, etc.

 

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The artificial iPad keyboard did fairly decently in post #3, though we still think it’s a piece of Chinese crap. Will the radio-signal version keyboard for this iPad be even slower than what we’ve gotten used to over the decades? In other words, how far should scapegoated typists go in adapting to absurdities such as this Chinese one sanctioned by Apple?

 

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The extreme masculine violence of the Chinese iPad and virus seems to have seeped into every nook and cranny of American society:

4 Dec 2020 Viral Photo of iPads

https://www.yahoo.com/lifestyle/viral-photo-ipads-virtual-end-of-life-visits-latest-sobering-reality-covid-19-213205209.html

 

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The URL is correctly transcribed. The reader is forced to go to the net, which title is “Virtual Photo of iPads Used for Virtual End-of-Life Visits Prompts Latest Sobering Reality of COVID-19”....’so this weirdly got popular, which is not my thing....’

 

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We have witnessed much exclusionary violence in Wisconsin’s capital city during the siege of the Chinese virus, a virus whose biology and evolution in nature remains esoteric knowledge for an elite group.

’In the name of democratic freedom one can assault the given delimitation of democratic freedom, and in the name of democratic equality one can assault the given delimitation of democratic equality. This does not mean that democracy can avoid the violence of exclusion or that it necessarily is less violent than other political systems. What distinguishes the concept of democracy, however, is that it explicitly takes into account that the violence of exclusion does not have an ultimate justification. The principle of democratic equality spells out that the power of some to decide over others is not given by God or nature; it is rather contingent on political practices that can be revised. Similarly, the principle of democratic freedom spells out that nothing is holy or untouchable, but everything is subject to possible critique’
(Haegglund, Radical Atheism: Derrida and the Time of Life, p. 196)

What ironically evolved from this Chinese violence in America were new forms of dwelling that wrest away from the Deciders the apparent privilege of inhabiting space, as mentioned earlier, the object of the institution. An example of the exclusionary violence on the campus of the University of Wisconsin was preventing access to UW Unions by patrons who previously had access. New forms of dwelling now render this violence impotent, because it can be boycotted.

 

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Derrida expounds a bit on democracy, being sure to include the theological pathology:

‘Democracy is the only system, the only constitutional paradigm, in which, in principle, one has or assumes the right to criticize everything publicly, including the idea of democracy, its concept, its history, and its name. Including the idea of the constitutional paradigm and the absolute authority of law. It is thus the only paradigm that is universalizable, whence its chance and its fragility. But in order for this historicity — unique among all political systems — to be complete, it must be freed not only from the Idea in the Kantian sense but from all teleology, all onto-theo-teleology.’
(Derrida, Rogues)

 

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This exclusionary violence on the part of the University of Wisconsin we will define as a feminine violence. Always. There should be many other similar examples throughout America’s public and academic libraries, whereby patrons who once had access to these facilities were instantly excluded, and only card-carrying students and faculty (in the case of academia) were allowed into the building. Deleuze and Guattari mention access only during certain times of the day (Postscript on the Societies of Control), though this pandemic-related violence is much more encompassing. Thus, there are certain patrons we know of, one a retiree, who cannot return to the University of Wisconsin libraries, because the extreme masculine violence of the Chinese virus has killed him. Today is the zenith of yinrise, and tomorrow begins yangrise and the days will become longer. This cannot be the only state where such apathetic violence has occurred.