[D-G] hypertext

Johnatan Petterson internet.petterson at gmail.com
Wed Mar 13 19:29:36 PDT 2019

Hi. I am sorry, I was upset with Nathan Widder continuation with
Aquinas and his Teogonic clinamen. I think the example of Nietzsche should
help us seek other ways to make philosophy than with concepts and
such recycling signifiers. I am starting weary of this conversation, I think
I would rather we did a hypertext based on a narrative than a dialogue
shaped as teogony
with recycling signifiers. I think the Deleuzian idea that Nietzsche was
making use
of narrative representation instead than static representations, oh no
that the ideas Nietzsche was having became alive, as much as conceptual
in his writings, would help us empower the mouths of the volcano. We should
seek out to be mindful instead than "portraits", to do musical
compositions, with a beginning
and an end. We should be schizophrens instead than hysterics.
Then what matters is HyperText: how would HyperText enable us to weave
patterns in the space-time architectural fabric, which would be full
perceptual. by HyperText
I just mean the construction of open dialogues between the driftline
participants. But we could
distinguish in the Hypertext, the recylcing signifiers, yet driven by
dramatis (conceptual or figural) personae.
What is important is that the dramatis personae of our dialogues here
become more important
than our email aliases. When driving the conversations.

Johnny Petterson.

Le jeu. 14 mars 2019 à 02:13, Johnatan Petterson <
internet.petterson at gmail.com> a écrit :

> as to Nietzsche's quote in your mention,
> I'd reckon Fried. Nietzsche was talking (perceptually?) or anyway
> historically rather
> than conceptually. When mentioning "christian god", sure does he think
> about
> the figure of the Jesus Christ dude. Nietzsche is often ironical and the
> will to truth
> is speaking of the people who come as the historical followers of the
> historical Jesus Christ.
> The Figure of Christ "in the mind" of the followers "works" and produces a
> religious effect,
> what Widder calls faith and which is just a feeling. Feeling encompasses
> both Reason and Faith, again the both self destruct as concepts
> when you consider the necessity of producing concepts within the full
> feeling.
> Whether Aquinas proves the concept
> of that feeling, that is if nobody is missing the definition he gives,
> would probably not
> matter for Nietzsche. That was Nietzsche's novelty in the history of
> philosophy, its
> *Unzeitgemässetikheidt (?) *Nietzsche took pleasure with playing with
> such "personnages conceptuels" as
> Aquinas or Jesus Christ, because he did not feel the need to prove his
> concept (besides knowing his concepts full well)
> unlikely anxious in a way that nobody would miss it, or not dig it. That
> was what he meant by a sudden "will to truth"
> killing Jesus Christ in such a Roman Crucifixion Drama. The followers are
> a metaphor for such historians of philosophy such
> as Nathan Widder. How ironical innit? Bravo Fried.!! carry on,
> Continuation, please!!

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