Homeless Yuppies

Graham Greene’s “The Destructors” is the H. Y. manifesto. Go into the Old Man Hyman’s house. Language is the house of Being-[human] – all too human. Wreak havoc and destruction. Tear up the floorboards. Rip up the carpets. Flood the house. “I” is the necessary fiction. Destroy the wealth of disseminations from Mr Smith. Matriculate and create. Land on your own slave, to quote a sinister fish. Cut up the word, paste and post – just get it down on paper in writing. Get zooned, get H.Y. Dissolve the ego I swallows. Mass mentality: where egoes, I follows. Old Man Hyman is locked up out back now, listening to the sounds of his house’s destruction…

Face the book – Jesus is coming! Thank God for the Internet and weblogs – every day I’m reading and writing. The Homeless Yuppies finally allow an eckonomic means by which I can let my loved ones know what I’ve been up to, what’s on my mind. Whether or not its interesting enough for them to read, well, no drama, no harm done, its completely up to them. I couldn’t blame anyone. My life is boring, sedentary, and I read too much…
There will come a day when we will all have to stand before the mercy seat and render an account of what we’ve done with our lives, when our names will be called from the rollbook yonder on high. A man cannot serve two masters: its God or Mammon. Its easier for a camel to pass through the “I” of a needle than it is for a rich man to enter into the kingdom of heaven.

A hyper-Christianity is what’s needed down here, down under… narrative, fabulation, empathy, inspired by the subject of human identity and changes: a life lived as a life told (Bruner).


2 thoughts on “Homeless Yuppies

  1. Dear emale
    a bifurcation; another blog; another space to dwell – an Ahasver.
    Curiously, I didn’t know Mammon [i.e. money] is a legit word in English, probably it’s in the theological discourse. A question: did you give yourself up, anon, in a gift economy? and was it because you feel it, or because you know it?
    Good luck ecko with your new house.

  2. Mammon is a deity (or a demon), the god of money. I’m pretty sure its mentioned in the Bible – almost certainly in Balzac’s “Eugene Grandet.” I’m no theologian so I’m not sure about its discourse. Mammon versus God is the subject of many stories most recently brought to my mind by the films Jean de Florette and Manon de Sources. Socrates would argue with the sophists in the figure of Thrasymachus in the Republic, of course.

    Its impossible to state one’s giving up –
    “Let us begin with the impossible. Later.”
    – let your gift be made in secret lest you receive your reward on earth instead of heaven.

    An interesting comparison could be made methinks between Nietzsche’s will to power or eternal recurrence of the same – and the Christian idea of rendering an account of one’s life to Jesus after death. Both make every effort to make life, to live our lives, as if we would will it again. It is the idea of the Master and the Slave that Nietzsche ultimately rejects in Christianity as a herd mentality. But he reserves a few kind words for Jesus in the Anti-Christ – its what became of his teachings that leads to Nietzsche’s condemnation of Christianity as “Plato for the the people.”

    “If exchange is the criterion of generality, theft and gift are those of reptition.”

    Deleuze makes an interesting comparison between Kierkegaard and Nietzshce in the first chapter of Repitition and Difference. The two kinds of repitition in the face of law – how to be subversive without being “re-active.”

    Derrida’s Given Time and the Gift of Death is a marvellous meditation on this simple and everyday notion of the gift. A lot of my thoughts and writings draw upon his work – the gift, the present, time and gift, its a given. I like Derrida’s very subtle thoughts and writings on presence and absence, the play of metaphysics to determine the Being and beings of Form, authenticity – in that it all belongs to language. Language is not just one problem among many.

    It is the question of activity verus pasivity that is the subject here. Language we inherit – the binary oppositions. what can we do to create for ourselves a living memory? Foucault’s histories of sexuality goes far along this path of active versus passive distinctions as a sign of ruling/noble versus slave. In the arts of living the good life, the issue of the sovereign self and the dangers of Narcissus are unavoidable problems for the episteme of the West, issues of foreign aid and the Gift economy, terrorism, globalised forces, interconnectedness – the film, “The Constant Gardener” feels this prescription: what can we do to make a difference?

    As do I. Visibilities versus Statements: the Destructors, the Wild Boys – I identify with that affective concept-metaphor, the question without answer. But even in saying that, thats too abstract or not abstract enough. I know it because I feel it – a knowledge intuited, Spinoza’s third kind of knowledge, Nijinsky’s intuition and feeling.

    Thanks for the nod towards the Wandering Jew. I’d never seen that word before. I like it. It exactly encapsulates my feeling on the matter. Open-ended too…nice, very nice. Like the Third Magi, is he a force for good or evil?? Cheers muli.

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