NESTOR KIRCHNER

This Blog will remenber Dr. Nestor Kichner ever. Today He past away. Nació el 25 de febrero de 1950 en Río Gallegos, Santa Cruz Republica Argentina.

COOL FJORD

To the fourth thousand Missing people from our Nation

Forewords

This is an attempt to recollect written words and ideas of those thinkers who were forget or prohibited or intentionally not mentioned at all in our sacred institutions of study, that lead, in some way, the current disastrous global situation.

I really don’t know if it would deserve any attention by those blog readers or students. This work only left in my soul a sweet taste and it is my intention. I want to say thanks with my limited English to World Wide Web and Google and the Chinese web sites, where I can download for free the books I read, because the cultural sphere like pharmaceutics is still a business.

Special acknowledgements to: British Petroleum and Mr. Obama for the worst environment disaster in world history.

Thanks to Rothschild Family, and to all rich families all over the world. For the amount of money which they only owned, and have the great intention not to share…

To transnational companies that help us to live in a world each day more warm and less sustainable.

Cool Fiord is a melted brain place where you can find .pdf books and essays for free, linked to external sites like megaupload.

I passing through a mental confusion or better said a blasé spiritual state of Daseing. These states are and bringing by the outside world, that collaborate with these two states of human beings: the alienation and the objectification of totus. I dare said that I never thought to be alive in such catastrophic personal situation, it means: to live with hope, a kind of hope like was perfected enunciated by Siegfried Kracauer in his collected essays The Mass Ornament, especially in the essay “Those Who Wait”, let me tell you that collected essays where brightly translated to English by Thomas Y. Levin in 1995 a thousand years after its first German publication in 1963. There is Spanish translation of the collected essays, but I never trust in the Spanish translator’s catholic status of mind. Harvard took its time to publish this book; I specially recommend this book to its school of business members, to whom we all more or less are indebted for the global economic turmoil that they warmly bring us…

I live alive in South America by choose, I rejected to live in North America, NYC, because the first world, as they call these places, have in the inner core the third one, and you can recreate the first world inside yourself at any place where you choose to live. I like “to live alive” near of revolutionary places, where the economics schools and their acolytes failed to abolish (.i.e. US School of Americas implanted Plan Condor). Specials thanks to IMF and WB for their politics, which only nurtured our revolutionary and socials organizations, and in either way, bring us our President of Argentina Dra. Cristina Fernandez de Kirchner, to whom we are proud and will protect her.

I was tempted by soul to do a great job, it could be rewrite the scripts by Siegfried Kracauer, Walter Benjamin, Georg Simmel, or blurts what I thought about what these great writers wrote, but what sense on earth have been the interpretations? What may I say? I only wrote a couple of poems…

Let me confess some, when I read the shampoo novel the lost symbol by Dan Brown in order to escape of my Blasé spiritual attitude, one of the character said to his students “google is not a research synonymous” I refute this asseveration with the external links where you can download the books and essays of this rejected Frankfurt schoolmates (Simmel, Kracauer, Benjamin). If you have to access only to biographical data go to .wikipedia.com

And the name of this work indebted its name to the work of Ian MacEwan novel Solar’ fiord episode. You can download it as .pdf format from this blog as 78 humans beings did… J

Just another thing, I can contradict myself here.

From The Mass Ornament essay by Sigfried Kracauer.

“The capitalist epoch is a stage in the process of demystification. The type of thinking that corresponds to the present economic System has, to an unprecedented degree, made possible the domination and use of nature as a self contained entity. What is decisive here, however, is not the fact that this thinking provides a means to exploit nature; if human beings were merely exploiters of nature, then nature would have triumphed over nature. Rather, what is decisive is that this thinking fosters ever greater independence from natural conditions and thereby creates a space for the intervention of reason. It is the rationality of this thinking (which emanates to some extent from the reason of fairy tales) that accounts—though not exclusively—for the bourgeois revolutions of the last one hundred fifty years, the revolutions that settled the score with the natural powers of the church (itself entangled in the affairs of its age), of the monarchy, and of the feudal system. The unstoppable decomposition of these and other mythological ties is reason’s good fortune, since the fairy tale can become reality only on the ruins of the natural unities.

However, the ratio of the capitalist economic system is not reason itself but a murky reason. Once past a certain point it abandons the truth in which it participates. It does not encompass man. The operation of the production process is not regulated according to man’s needs, and man does not serve as the foundation for the structure of the socioeconomic organization.”

Another one…

The current site of capitalist thinking is marked by abstractness. The predominance of this abstractness (1933 year!!) today establishes a spiritual space that encompasses all expression. The objection raised against this abstract mode of thought- that is incapable of grasping the actual substance of life and therefore must give way to concrete observation of phenomena- does indeed identify the limits of abstraction. In other words, the unchecked development of the capitalist system fosters the unchecked growth of abstract thinking (or forces it to become bogged down in a false concreteness). The more abstractness consolidates itself; however, the more man is left behind, ungoverned by reason.

“Viewed from the perspective of reason the mass ornament reveals itself as a mythological cult that is masquerading in the garb of abstraction. Compared to… the concrete immediacy of the other corporeal presentations, the ornament´s conformity to reason is thus an illusion. In reality the ornament is the crass manifestation of inferior nature. The latter can flourish all the more freely, the more decisively capitalist ratio is cut off from reason and bypasses man as it vanishes into the void of the abstract.

Another extract from The Mass Ornament Essay.

“Present Day thinking is confronted with the question as to whether it should open itself up to reason or continue to push on against it without opening up at all. It cannot transgress its self-imposed boundaries without fundamentally changing the economic system that constitutes its infrastructure; the continued existence of the latter entails the continued existence of present-day thinking. In other words, the unchecked growth of abstract thinking (or forces it to become bogged down in a false concreteness). The more abstractedness consolidated itself; however, the more man is left behind, ungoverned by reason.

From the Essay Those Who Wait.

“The alienation from the absolute and the isolation and individuation both leave their mark in a relativism that has been pursued to the extreme. Since these people lack ties and firma ground, their spirit/intellect drifts along without direction, at home everywhere and nowhere. They traverse the infinite variety of spiritual/intellectual phenomena- the world of history, of spiritual events, of religious life-as isolated individuals who no longer stop for anything, equally close to an equally far from all circumstances. Equally close, since they easily submerge themselves in any essentiality, because there is no longer any faith that would bind their spirit/intellect and thereby prevent it from being somehow consumed by and all phenomena. Equally far, since they never consider any insight as the ultimate one-that is, they have never penetrated an essentiality to such an extent that they could enter its depths permanently and, so to speak, never leave it. Their restless wandering is only an indication that they live at the greatest remove from the absolute and that the spell which envelops the self and which renders the essence of things unambiguous has been broken”.

From the same Essay.

Those people conscious of their situation who lingers in the void maybe can run in these directions… (There are two directions that people can choose, eliminated by the author, and in my opinion doesn’t have any sin. Book page 135.

We are left with three kinds of behavior.

The first attitude is that of someone who is skeptic as a matter of principle, a type perhaps best exemplified by Max Weber. This sort of person clearly grasp the uncanny seriousness of the situation but is at the same time convinced that he and those like him are unable to wrest themselves free of that situation. His intellectual conscience rebels against embarking on any of the paths toward supposed redemption that present themselves at every turn, since these appear to him as so many wrong tracks and illicit retreats into the sphere of arbitrary limitation. As a result, he decides out of inner truthfulness to turn his back on the absolute: his inability to believe becomes an unwillingness to believe.

Hatred of the faith swindlers-hatred in which an already forgotten and long-repressed yearning perhaps still resonates-drives him to fight for the “disenchantment of the world,” and his existence runs its course in the bad infinity of empty space. This lonely existence, however, is no longer naïve in any sense; rather, it is born of an unequaled heroism. As such, it is closer to salvation in its self-imposed wretchedness than is the pampered existence of those who are merely just.