only possible in our time but also existent. Pornography has a measurable physical effect on its readers. Instead, its going to be more intuitive: a biochemical cascade designed to steer you away from a bad decision; something, perhaps, that feels like a lack of motivation to get started. Computer networking) but can also manifest as a form of oppression (homelessness, gentrification, architectural depersonalization, the erasure of Nature, etc.) The communes of the sixties tried to circumvent these forces but failed. As soon as the TAZ is named (represented, mediated it must vanish, it will vanish, leaving behind it an empty husk, only to spring up again somewhere else, once again invisible because undefinable in terms of the Spectacle.
Dionysus the drunk boy on a panther-rank adolescent sweat-Pan goatman slogs through the solid earth up to his waist as if it were the sea, his skin crusted with moss lichen-Eros multiplies himself into a dozen pastoral naked Iowa farm boys with muddy feet pond-scum. The concept of lite (in Situ-jargon) unfolds a complex of symbolism by which the Spectacle hopes to recuperate all revulsion against its commodification of desire. Classical 19th century anarchism defined itself in the struggle against crown church, therefore on the waking level it considered itself egalitarian atheist. According to you, computers should already be quite capable of facilitating my desires for food, drugs, sex, tax evasion.
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The TAZ desires above all to avoid mediation, to experience its existence as immediate. The human spirit (not to mention hunger ) can essay on of mice and men about loneliness overcome transcend all this fetishism-joy can erupt even at Burger King, even lite beer may hide a dose of Dionysus. Hassan II of Alamut proclaimed the Great Resurrection, the immanentization of the eschaton, paradise on earth. I'd like to renounce the sophistication which would permit me to sniff it with detached curiosity as yet another example of post-industrial decomposition. Perhaps the riots against calendar reform had less to do with the "eleven lost days" than with a sense that imperial science was conspiring to close up these gaps in the calendar where the people's freedoms had accumulated-a coup d'etat, a mapping of the year. The TAZ as festival. Contrary to the expectations of 19th century radicals, religion has not gone away-perhaps we'd be better off if it had-but has instead increased in power, seemingly in proportion to the global increase in the realm of technology rational control.
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