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Default Reprint of a prophetic post by Andre Jute

Reprint of a prophetic post by Andre Jute from 26 November 2004. If you
can't guess who the organ grinder's monkey is, you should treasure your
innocence!

********

RAT may be in the pits now but surely the memory of our glory days
entitles us to a first class temple dog. You know, the wannabe solid
state guru who sits across the gateway and demands engineering
credentials before we are permitted to post. The fellow who claims
before we build and test it that any amp we build will not be good
enough because it isn't the brand he overpaid for on the high street.
Those unbalanced people who come to RAT not to learn something but
merely to spoil our pleasure in tubes.

I think we are entitled to have Arny Krueger himself as our temple
dog. He is the organ grinder. A first class newsgroup like RAT is
entitled to be serviced by the organ grinder himself. We should not
have to put up with the organ grinder's dull-witted monkey.

We want Arny! Accept no substitutes! Return the monkey for a refund!
Bring us Arny! We want Arny!

Andre Jute
Rabble-rouser

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Arny Krueger
 
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wrote in message
oups.com

Reprint of a prophetic post by Andre Jute from 26 November 2004.


http://groups-beta.google.com/group/...b5ab7ddf7daa04

"Though I am not seriously suggesting we invite Arny here there is one
respect in which Arny would be superior to his monkey Pinkerton. It
seems to me Pinky is going through some sort of midlife crisis and
taking it out on us. The man is recklessly spraying his spite
omnidirectionally, as witness his rash statements about a loudspeaker
driver whose name he hasn't heard yet. At least Arny would be more
controlled. I've allways found Arny easier to take because he is
rational, which Pinkerton is not. Pinky is a fanatic, on a misiion to
spread the misery, as you have already observed today. (I wish I said
that first.)"

Interesting. I was of course unaware of my fame and adoration in RAT.
However, this post needlessly libels Pinky.


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Andy Evans
 
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Lafcadio =96 the existential escapist
Lafcadio, one of the key characters in =93Les Caves du Vatican=94 by Andre
Gide, is an interesting example of the escapist, since he personifies
the dilemma of how the individual is to achieve mastery over his
actions inside a society for which that individual has no respect. Part
escapist, part motivated by transcendence, he seeks some resolution.
The same theme of arbitrary murder as an =93intellectual act=94 features in
Hitchcock=92s film =93Rope=94 (1948).

Gide, in =93Prom=E9th=E9e mal encha=EEn=E9=94 says =93that which distinguis=
hes man
from animals is the =91acte gratuite=92 a gratuitous action which is
motivated by nothing =96 not any interests, passions, nothing =96 an action
without vested interest which simply occurs. It is an act with no goal,
no master, a free act.=94 The person who thus acts without reasoning can
be called free. Such a person can accomplish anything, even an action
which is completely absurd.

In =93Les Caves du Vatican=94 Gide makes one of his characters carry out
such an act. The young Lafcadio is travelling to Rome by train and
finds himself in the same compartment as an old man called
Fleurissoire. Suddenly, as the old man is standing by the train door
the idea occurs to Lafcadio to push his travelling companion out. He
decides that if he can count up to 12 before the train passes a set of
lights on the track, he will take no action. But on the count of 10
they pass a light and he carries out his act. The action is one
accomplished without any foundation to it, as a result of an arbitrary
decision which emerges by accident out of a pure mental caprice.
The underlying philosophy of the existential movement was a lot more
profound than the tawdry and emotionally bankrupt act of Lafcadio =96 who
is as much an ante hero as a hero in a French intellectual game which
loves nothing better in life than a double paradox. Gide, the =91sombre
casuist=92 had long been accused of labyrinthine thought and while his
vision of the society that had condoned the awfulness of the First
World War was as bleak as that of the other existentialists, the acte
gratuite was more a piece of escapism than a moral solution =96 more a
grudge reaction that =93if society can be so absurd, how can its
inhabitants not be equally absurd=94.

Gide=92s belief was that =93the individuality of Man was the only thing of
intrinsic worth in the universe, and that apart from Man and his works
everything was absurd, chaotic and meaningless. Man=92s destiny,
therefore, was to revolt against the outside world, to develop to the
full his latent powers and so contribute to the uniqueness of the human
race. Man=92s function is self-creation, his aim is to release through
=91authentic living=92 the God that is within him=94 (F.J. Jones). Like
Nietzsche, Gide sees Man as his hero, his God =96 a force of nature
different in kind to animals and the rest of life. But in attempting to
deify man he runs across the familiar problem that the history of
mankind is stained through and through with absurdity, cruelty and
animal behaviour =96 not so much of an intellectual riddle to a
Darwinist, of course. Unlike Max Jacob, who postulated that man was
fundamentally absurd (=93une personalite n=92est qu=92une erreur
persistante=94) or Rimbaud who chose to live a life of absurdity =96 a
=93dereglement de tous les sens=94 - Gide was left with the attitude that
since man had to be god like, the absurdity had to come from somewhere
outside of him =96 maybe in society, or something else about the human
condition.
In the majority of escapist literature, everyday life is humdrum but
not weird, and the escapist escapes through imagination and dreams of
adventure. For Gide =96 wrapped up in his labyrinthine intellectual knots
- everyday life, though equally empty, has a more profound absurdity,
and his attempt to escape from it is a perpetual attempt to return to
some kind of authenticity. Lafcadio tries to escape, however, only to
enter a world even more disturbing and chaotic than the one he is
attempting to transcend =96 something close to the world not of the
freethinker but of the criminally insane. By this period of French
literature and the arts one thing was for sure =96 the rigidly scientific
deterministic =93reality=94 proposed by Descartes, where there was no room
for absurdity =96 was as warped and out of shape as the clocks of Dali.
(Evans A "This Virtual Life" 2003)

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Dave xxxx
 
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Andy Evans wrote:
Lafcadio the existential escapist
Lafcadio, one of the key characters in Les Caves du Vatican by Andre
Gide, is an interesting example of the escapist, since he personifies
the dilemma of how the individual is to achieve mastery over his
actions inside a society for which that individual has no respect.
Part escapist, part motivated by transcendence, he seeks some
resolution. The same theme of arbitrary murder as an intellectual act
features in Hitchcocks film Rope (1948).

Gide, in Promthe mal enchan says that which distinguishes man
from animals is the acte gratuite a gratuitous action which is
motivated by nothing not any interests, passions, nothing an action
without vested interest which simply occurs. It is an act with no
goal, no master, a free act. The person who thus acts without
reasoning can be called free. Such a person can accomplish anything,
even an action which is completely absurd.

In Les Caves du Vatican Gide makes one of his characters carry out
such an act. The young Lafcadio is travelling to Rome by train and
finds himself in the same compartment as an old man called
Fleurissoire. Suddenly, as the old man is standing by the train door
the idea occurs to Lafcadio to push his travelling companion out. He
decides that if he can count up to 12 before the train passes a set of
lights on the track, he will take no action. But on the count of 10
they pass a light and he carries out his act. The action is one
accomplished without any foundation to it, as a result of an arbitrary
decision which emerges by accident out of a pure mental caprice.
The underlying philosophy of the existential movement was a lot more
profound than the tawdry and emotionally bankrupt act of Lafcadio who
is as much an ante hero as a hero in a French intellectual game which
loves nothing better in life than a double paradox. Gide, the sombre
casuist had long been accused of labyrinthine thought and while his
vision of the society that had condoned the awfulness of the First
World War was as bleak as that of the other existentialists, the acte
gratuite was more a piece of escapism than a moral solution more a
grudge reaction that if society can be so absurd, how can its
inhabitants not be equally absurd.

Gides belief was that the individuality of Man was the only thing of
intrinsic worth in the universe, and that apart from Man and his works
everything was absurd, chaotic and meaningless. Mans destiny,
therefore, was to revolt against the outside world, to develop to the
full his latent powers and so contribute to the uniqueness of the
human race. Mans function is self-creation, his aim is to release
through authentic living the God that is within him (F.J. Jones). Like
Nietzsche, Gide sees Man as his hero, his God a force of nature
different in kind to animals and the rest of life. But in attempting
to deify man he runs across the familiar problem that the history of
mankind is stained through and through with absurdity, cruelty and
animal behaviour not so much of an intellectual riddle to a
Darwinist, of course. Unlike Max Jacob, who postulated that man was
fundamentally absurd (une personalite nest quune erreur
persistante) or Rimbaud who chose to live a life of absurdity a
dereglement de tous les sens - Gide was left with the attitude that
since man had to be god like, the absurdity had to come from somewhere
outside of him maybe in society, or something else about the human
condition.
In the majority of escapist literature, everyday life is humdrum but
not weird, and the escapist escapes through imagination and dreams of
adventure. For Gide wrapped up in his labyrinthine intellectual knots
- everyday life, though equally empty, has a more profound absurdity,
and his attempt to escape from it is a perpetual attempt to return to
some kind of authenticity. Lafcadio tries to escape, however, only to
enter a world even more disturbing and chaotic than the one he is
attempting to transcend something close to the world not of the
freethinker but of the criminally insane. By this period of French
literature and the arts one thing was for sure the rigidly scientific
deterministic reality proposed by Descartes, where there was no room
for absurdity was as warped and out of shape as the clocks of Dali.
(Evans A "This Virtual Life" 2003)




So that's why valve's sound better ;-)


Dave
www.davewhitter.myby.co.uk

Music is Art - Audio is Engineering
Steam is Fun


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Andy Evans
 
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Imagination, the two edged sword---------
But imagination is a two edged sword =96 it creates both instruments of
destruction like the nuclear bomb, and instruments of salvation as in
nuclear power or radiation treatment for cancer. The very gift that can
destroy our environment is the one gift that can offer some kind of
lateral thinking that might save us. We need imagination to save us
from our own imagination:
The human species uniquely confronts the dilemma of a powerful
imagination that, while it makes escape to a better life possible, also
makes possible lies and deception, solipsistic fantasy, madness,
unspeakable cruelty, violence and destructiveness =96 evil. (Storr)

In another, more emotional way, imagination also lies behind the divine
discontent humans feel:
Imagination, it is safe to say, is more highly developed in human
beings than in any other creature. It is clear that the development of
human imagination is biologically adaptive; but it is also the case
that we have had to pay a certain price for this development.
Imagination has given man flexibility, but in doing so has robbed him
of contentment (Storr)

The two edged sword of imagination, to Storr, contains the unavoidable
disappointment of man=92s environment never perfectly meeting his needs
or fulfilling his desires for perfect happiness. Even transcendental
experiences of happiness, like falling in love, are transient.
Dissatisfaction with what is, or =91divine discontent=92 is an inescapable
part of the human condition. This is a view echoed by Yi-Fu Tuan:
I should like to add another definition of what it is to be human to
the many that already exist: a human being is an animal who is
congenitally indisposed to accept reality as it is.



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