jbml thln 26 our concept of the interpersonal


of
the face-to-face,
is closely tied with our notion of the local,
and it is easy to resort to a notion that the solution to our crisis
lies in a reduced vision of human settlement on earth, such as a limited set of villages
in appropriate environments (those that do not require massive amounts of excess carbon transfer),
with such communications and other exchange between them as is necessary and appro-priate to a more or less
steady environmental state.

But what exclusions
- "racial,", geographical, sexual - lie buried in any conceivable journey from now to there? Take, for illustration, a project that I consider to be eminently worthwhile, that of LOCALIZING the effects of massive "climate change" (oddly neutral term!) & it's attendant social effects (e.g., what might Lawrence, Kansas be like as a bio-environment 15, 20, 50 years from now)? If there is any human value in "planning" at all, this is surely a project that should be
well underway by now.

But we are talking,
really, about the "downsizing" of the species, and the only thing we really know how to plan for (if that) is growth.
What are the implications, especially ethical, of engaging in such an enterprise of projected shrinkage, a retreat to the regional? Are we prepared to surrender a specieswide conversation & say that only some of us need to participate? And what is the source of a persisting arrogance that assumes that, because it is possible (thanks to the Internet) for you and I to have this dialogue "now," a larger one we might project would presumably include us? What I mean is: just because we project concern about the ethics of being in a privileged position does not guarantee that we will turn out in the end
to have been privileged.

A suggestion:
"the local," even "place," is not as fixed as our maps suggest, but is a contingent effect of language or, it that sounds like a postmodern platitude, more sharply that language is "place." One thing we can almost be certain of about the future is that we are not moving toward the kind of localism envisaged by the "village model" of which I have just written, if only because there is so much contingency and so little we know that the future will not be anything that we imagine now. But perhaps thinking carefully about the taking-place of our speaking may help get us into the habit of remembering the boundaries, the inclusions and exclusions of the sphere of mutual responsibility, the human places that we are always creating and destroying through language.
Tell me more, perhaps, about Kristeva?

Mor
begon ooit
via Salem @ Irminloo,
Sliedrecht, Harderwijk, Putten, Drie,
Leuvenum, Staverden, Hierden, Nunspeet, Elspeet,
Steenwijk & Vledder, Erika, Hooghalen, Milano, Athene, Yeroesjalayiem,
Ruchama, Ein Geddi, Har EL, Elji/Petra, Ma'an, Philadelphia, Ararat, Qazvin, Quetta,
Herat, Kandahar, Kabul, Lahore, Amritsar, Kashmir, Delhi, Madras, Kerala, Calcutta, Varanasi,
Rangoon, Hong Kong, Osaka & Toyosato, Birobeidjan, Moscow, Kiev, Odessa, Istanbul & dus 'automatisch'
Assyria, Babylonia, Cyprus, de Egyptische farao's, Grieken & Hellenen, India, Joden, Kannibalen,
Lanceerinrichtingen, Meganegoties, Nitwitterij, Openbaarheid, Particularisme,
Quarrels, Rebels, Se-cret Services, Terrorists, Universele
Verdragen, Wereldwijde Xenofobie, Yuppen
& Zombies t/m myDi
& 'de leermiddelen'
...
OK!
05 mrt 2013 - bewerkt op 06 mrt 2013 - meld ongepast verhaal
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Asih, man, 80 jaar
   
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