SEAN TARJOTO 							SOCIALIST THEORY  
JOURNAL								PROF. B. OLLMAN

I hoped to create a chronology of ideas that would resemble a photo-album. Each picture would relate to every other in a extensive family, where the rememberance and recognition of those long-lost, or those gone long ago would be next to the memory of those next and nearby. The album would ascertain its order at the end. Thus the chronology began as a journey to every town and city in across the country.  The album was taken to every diner in every town.  At every stop, the traveller tore away a piece of a menu and stole it, comparing it, the price, and the quality of the item to the next piece. 
Someplace and somewhere, it became apparent that the selections were largely the same because the journey took place in the towns and fields of single country that looked the same no matter where it went. It was the unique ability of all the people who lived in the country to make all places seem familiar, or when seen in comprehensive detail, simply the same. At this point in the journey, the chronology lost order, for every point added was similar every other in the collection. When the traveller looked through the menu of menus, the traveller could not tell at which point the traveller was.
Separated from the family of ideas, to become one of the long-lost, who at any time might forever disappear, the traveler took along a companion, to help reflect the subject of the journey, and change the chronology to reflect its stage. These are notes taken by that companion on this journey. The subject of this investigation is the traveller.  What is at stake here is finding the traveller before it is lost in a blinding ubiquitous similarity, like the color of the desert in the sun, or the selection of a single menu that, because it seems to everywhere, tastes the same everywhere.

9/11/01
	For a moment - separated automobiles pass slowly, no one tailgates. in the empty roads, people walking north give each other space too, those headed south walk in the middle of the street look up and down at straight
	The socialist must recognize himself as separated. He must be skeptical of everything around him whether meaningful and especially transitory in moment. There is the world, and the self - capitalism and the desire to strive for different, less barbarous circumstances.  Everyday the class conscious self functions painfully, but must function with hope.  
	The sun that sets behind the building is no different than the shadow of a cloud. The room grows dark, though one does not know why until one finds the window.
	Human agency and historical process find themselves at odds when one begins living for the sake of finding the window.  The failure to act on a Revolutionary impulse is like seeing through the window, but never opening it.  To believe in scholarly historical determinism (which Marx may never have) is like believing that the window will open itself, via the gust of a wind.

9/15

“We can stand strong”, “we will stand united” persevering and preserving the way of life with are accustomed to.  No winds of change shall scatter the rubble and the dust.  

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	Alienation grows stronger when one speaks only for the role they have in a Great Debate, a company, a factory, a religion or a nation.  When these roles are seen as truthful social constructions, one isolates themselves from the social construction of a "global culture".  
	Wall street is comatose. Unemployed, billion dollar handouts occur simultaneously with the force feeding of 2 ideologies, one of passive, unsatisfying peace (anti-war) and murderous separatism (imperialism).
	The machines of ideology taint the call for peace is with a thread of separatism.  To protect American lives, American soldiers must wage a war which have inevitable casualties. In this conflict, Americans and Afghans must shoulder the burden - it is what will bond them. It has been determined that this is unacceptable.
	Any call for retaliation is not necessarily a form of justice, all retalations risk being blind to unintended consequences. Retaliation explains enough to maintain the connection between the enemy and the victim, with both sides locked into place - these terms are not intertwined, relative, or even interchangeable.  

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Observations of Union Sq.
	
Mostly male groups, very few women groups - men have the authority to dialogue on matters of war

In mixed groups of gender, topics shift broadly, unable to find a position either pro-peace, anti-war, pro-war.

Tendency for men to yell at each other. Argument, not discussion is the paradigm of public debate.

“Somebody taught them that if they fly a plane into a building they will die and go to heaven with a harem of 50 women”

PATRIOTISM 
	The largest flag is mounted on the Washington memorial by two white men.  Following the applause, one man fits a flower at the end of a long wooden pole, and slips it between the general’s outstretched fingers - the crowd screams in another applause.  The second man stands atop the statue, with a large peice of paper, and reads “Death of the Young” by Leo Tolstoy- 

People ask, why do the children or young people die when they have lived so little? How do you know they have live so little? This crude measure of yours is time. This is just the same as to say why the same this poem, this picture, this peice of music so short? Why was it broken off and not drawn to the side as the longest peice of music, the largest picture? As the measure of length is inapplicable to the meaning or greatness of productions of wisdom or poetry, so even more evidently, is it inapplicable to life. How do you know what inner growth this sole accomplishment had in its short span and what influence it had on others?

9/16
	Somehow, we remain fragmented save for patriotism. Struck down with such degree of a spectacle it feels as if we can do nothing but let another witness a spectacularization of that spectacle. The same image appears in the homes and stores around the globe, again and again. We believe the closest approximation of a real reaction should be to cry this invasion on sovereign soil. Thus, justice is the invasion of foreign soil.  We wait for photos of the enemy, and their land. When we see that they are starved, we switch to computerized maps, and pretend we are living in Afghan caves, plotting the course of history in the boots of generals and soldiers.	
	On the grass of Union Square, we see another spectacle of grief. We are now taking an excuse to feel.
	To escape the spectacle one had to vacillate in the street - where one choked during the day and then, at dark, see above the streetlights what had been biting their eyes.   
	The state-sanctioned public spaces were paradoxically alienating, maybe more so than the sidewalk.  One is forced to participate in patriotism or be lost in the terror of becoming again another witness.

9/23
	I am cultivating my interest in intellectual history by maintaining an intellectual diary in the advent of a war, while sitting in a franchise bookstore in a steel gray chair behind a roomful of steel gray chairs, behind every chair are directions. After the speaker leaves the poduim, a line to the left will be for a book-signing.
	I sit here, amongst fellow lost, bored, bourgeois Amazonian scholars, facing the podium.  We all wait with each other, for words which will never arrive.
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“The mode of production of material life determines the social, political and intellectual life process in general.”  - Marx

	consumerism - the nursing of greed
	imperialism - the exploitation of all peoples for the cause of consumerism
	militarism - to enforce the free market
	capitalism - means of production; all of the above

9/25  
	After enough time spent mourning one is compelled to one's duty and begins the process of consumption/production.  It is not compatible with healing.  The problem with stopping to talk about the previous hour is that there is always another hour fast approaching (or even another 15 minutes, to the appointment, to the class, to the train).  
	Bureaucracy applies the rule that If something isn’t done now it may never be done, therefore, get someone to do it.  Or better yet, get everyone to do it. We learn this at the same time we lose our capacity to create different organizational solutions, it all happens early on.  There is little room for constructive learning or cooperative play, because this is a process that requires conflict, and all children’s conflicts remind us of our own. This conflict must be analysed, supervisive and disciplined. Since it is vaguely unpredictable, all interactions are subject to monitoring. A punishment is yielded at the discretion of the supervising authority. Rarely is the child who is a victim of another child's anger asked what they would like to see happen. Both children are removed from creating their own sense of justice. The "offender" is presumed guilty, since the "victim" could also never construct a lie. The offender grows bitter and cynical, the victim understands that justice is the appearance of innocence. When we are told to “be constructive” in our criticisms, with no idea as to what this might entail, nor can we if we are all seeking to outcompete one another’s criticism.  
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A totalitarian system has:
	1 party in power	1 view in media

Everyone else is deluded into believing:
	They are in a party which will soon acheive power.  
	Since everyone blames the media, everyone must be blaming them for the same reasons

	Those who waver between the political and the apolitical find themselves forced into the inhabitable space between alienation, which seems tolerable to the same degree that one learns to breath smoke and not air.  
	Do we join those who have become jaded & apathetic after years of political experience? Is this the sole lesson that can be learned? No, they pass on a generation of failures and successes.

10/3/2001
	It seems silly to think that the last days of human life would not be acommpanied by: a feeling of reckoning, and at the most it can be called, a mystical experience of epic, mass proportions.  One image of the Utopian world is secular, and looks into the eyes and listens with the ears of familial love. This world promotes autonomous and intelligent neighbors who read Marx, Aristotle and Goethe because there may simply be nothing better to do (but chop wood, which is fun)
	The idea of the neighbor is even obsolete - we are all  friendly strangers on the same planet.   An insdividual cannot be private - to the extent that it interferes by being in someone elses’ space (or everyone else’s space)
	In this world, it becomes a complex task to drown in the isolation of one’s personal sanctuary, to lament in self-witnessed gestures of narcissism, or self-justification or guilt.
	If utopian space is organized according to need, how does a mid-sized town produce/dist./exch. goods in equal time to all areas and sectors? Do the people who live closest to production sites take the most scraps? Is some property “reserved” for the rural area, or is the idea of rural obsolete?  The city is thus obsolete, or has gardens, parks, “rural” areas within.
	Does the train use all its cars for the for the outermost districts? Does the conductor feel at liberty to use the goods in the cars? Surely, she is fed and rested at each stop, while all listen to her journey.
	What are the social dynamics of a global utopia? Fundamentally, power is now obsolete, since the planned global economy now ensures no one goes hungry.  All of the world are leaders in solidarity, because all are well fed, and pursue specialisations of their desire, uncover their own oppression in the process of these acts of leadership, and ensure the survival of all by survival of the self.  	

	“Without capital there is no wage labor.” - Marx

	If someone owns a tractor and hires someone to operate it, this is exploitation.  If someone, of their own volition, desires to operate the tractor, then this is described as autonomy.  If someone must drive the tractor on a certain day and time b/c no one else yet knows how to, then must someone be compensated? By whom? the State? In the latter case, someone possesses skilled labor, is more powerful, and is recognized as so.
	
	The leader is like a monarch
	The artist is like a magician
	the physically superior are powerful and valuable
	We are all equally disadvantaged
	welfare is ensured
	the elderly possess the mistakes of the past
	the young are progressive

Are these circumstances as they are now or as they will be? The final comment on youth applies both to the present and should to the future.

10/10
	 Mao understood the need for a peasant revolt, Lenin had a new world in mind.  Should the movement of the people is an exercise in distribution of wealth *and* power? 
	Grassroots organizations use a model of “self-empowerment”, a kind of class-race-gender-nationality-ethnic-consciousness.  Facilitators are seen as moderators of discussion, sometimes as leaders. Their unique position within the group lies the improvement of their communication skills through practice. But a quality leadership is the ability to synthesise viewpoints subjects of universal value.
	Is there a class structure within the anti-globalization movement? Yes, but the real problem is that only the self-criticising white middle-class, the majority seemingly crippled with guilt, can do anything about it.  They are collectivized and radicalized by their revulsion for American power, though they “possess” or are “categorized” with social coordinates that have a history of exploitation and greed begining at the end of the feudal state. 
	The ability of the masses to find just the right leader for the crisis evades and subverts itself.  At the turn of the 21st century, any majoritarian progressive political party must attempt to shovel the momentum of the anti-globalization movement.  TO attract prominent NGOs, and as many radical and grassroots organizations, these leaders must wear ,multiple hats (or a many-colored one).  
--
is anarchism the bastard child of marx, or its illegitimate brother?
--
A colleague of mine has a combined sociology and history major.  What is the sociological dimension of private property? Where and how and why and when did it come from?
	
	- previous 400 years of colonialism
	- the legitimatization of the libertarian legal construct
	- the free market ideology (neoliberalism)
	- surplus value; which creates artificial (socially-constructed) lines of demarcation(alienation)
	-perversion of the liberation theology of the early Christian movement.  
	
Charity is the substitute of for social justice, the justification for reform.

“Can one really be for the poor, w/o being against the rich?”

it follows that socialist activity must create pre-conditions for utopia/socialism/communism/new world order

The capitalist-protestant ethic vs. the humanism-decentralized collectivism

10/19
	Utopian thinking is a refuge -- perhaps it is more of an escape.  It seems to be an exercise in thought so strenuous that it pushes aside reality (or existing conditions) and its theoretical integrity is, in the process of sustaining itself, thus sundered apart by reality of capitalism. 
	I would rather dream than fight, love than repair.  Or choke or desire than risk failure
	A problem: this journal has too many abstractions. I’ve yet to find a time to set aside, a place to settle and to focus on how to cultivate if anything the extent of freedom that begins at self-liberation.  Today Local 1 Protection Services and the Graduate Student Organizing Committee leaders, leaders from Students for Social Equality, and a few anonymous individuals drew plans for an October 25 demonstration against NYU.  Is this anti-globalization movement withering or am I finding this instance of local solidarity suffocating, or denying its greater historical process?  Should I concentrate on chronicling these activities, or participating, or synthesizing action and theory by getting involved in Indymedia.com? I have a feeling that neither of these groups read the progressive newswire....

10/19
	last year my friend Taylor did the same thing for this class.  And now many of us are following his footsteps, David, Josh, Corey, Alicia, Megan. I am drifting from utopian visions and fantasies.  But I never thought, outside the Rainbow Gathering, it would cease to have an effect on how I would see Babylon. In hindsight, I know that I had faith that those experiences would never become mere fleeting recollections of an alternative social order.   No, there was a profound change in those 5 days...  i felt strangely satisfied at having lost nothing and gained much.
	Those early Christians living in exciting times, building the grassroots principles for a worldwide movement. They had Idealism complete with a vision of the future. 

“At the crucial moment, one is convinced at the height of one’s emotions, not the depth of one’s logic” - Imim Abdul Mallik
----
	When Ava jumped off the train and stopped by new york on the way to Maine we never realized the kind of wasteful self-depreciating sabotage we were inflicting on ourselves. She would have trainhopped back to Portland as usual if it weren’t for Grand Central Station, and its impervious commuter design. So, when she came I felt that it was explictly to visit me and my friends, and see what germ-line New York activism was like. We ended up spending lots of time on the east village (I lived on the west in a dormitory).  Once, we ran into a tribe of punks at a community garden one afternoon. A little girl with a pink shirt that read “Fuck Gender Roles” asked me to help her grab an apple from a tree. When I put her back on the ground she went off, broke through fencing and went onto the grass. A woman promptly warned the tribe matriarch that the city had just sprayed rat poison along with the new seeds. We grabbed the girl and brought her back to the real world.
   Now, Ava is biking across the western coast. her ideological cousin Jordan, who was part of Students for Social Equality and who I watched grow more and more revolutionary and thus separate from the college progressive crowd, is now sitting in a tree called Chama. Corey is losing his mind peacefully in Washington with the rest of the Campus Greens Steering Committee. Charlie, an older activist with a file in the Security Department is getting laid in Argentina and Steve, Corey’s old roommate is growing corn and big plans.  The rest of us are stuck in the city, shedding skins in the sink, breathing smoke, stopping suddenly all the time at these random places on the street.

---
	Fletcher and Lisa are two NYU law students who are watching a commercial for Intel.  A flying saucer on a mission to extract Earth technology for analysis is occupied by iMac-like computer terminals ergonomically arranged so as to provide as much free and open space for the small, naked, astronomically passive aliens, who are engaged in a grand scientific exploration of the unknown.  One of the aliens is slothful and bored, fingering the computer terminal with lowered eyelids.  Another alien arrives with a tray of recently acquired products from the planet below, they appear to be just more cellphones, CD players and other portable electronics (some of which have brand names).  The first alien’s curiosity is immediately aroused. It stops to decide, and then chooses the Intel Pentium III microprocessor, which, once inserted into the extraterrestrial equivalent of an electronic petri dish, magically transforms the entire laboratory into a veritable paradise of technological wonder The aliens believe they have discovered something wonderful, incredulous, miraculous.

	1) the communal and open free and unashamed nature of alien society is not as technologically advanced as Earthly Late Capitalism, despite the ideological/political differences in their space programs.
	2) the individual discovers a breakthrough, not by merit, but by opportunity.
	3) technology as a force of progress is reified
	4) this time, capital recirculates with transcendent qualities

10/22
	cause & determination: dialectics
	To pay attention to any particular aspect of a problem is to single that element out and severe its relationship to the whole problem. The problem only is clarified under the lens of its own circumference/context/circumstance.  Applied to one’s own sense of alienation, it illuminates insofar as one’s own autonomy, individuality, personality understands the world. Outside, the dialectic is (re)defined by contact with other people who practice dialectics

	Otherwise, justification is lost, and explanations are demanded despite. It is like trying to understand the behavior of a dissected animal.
------
weeds & flowers
	One threw the stone as a symbol to explicate something frightening about liberation. It meant that the tribe could not all agree on how to survive, to the point where one might kill another somewhere within the night, after the fire had died. The group that threw the stones set forth toward the northeast, where the winds were stronger. They would never see the tribe again, the punishment was something like banishment – a mutual exodus though one side had the problem of being outnumbered.  But whether the travelers were truly guilty was another issue.
	  Over the generations, they came to travel across a great icy expanse. There they encountered a paradise.  After a time they settled it, knowing full well that the plentitude would have to be preserved.
	The dream would end many generations later, when their angry cousins, coming from great ships across diseased frontiers, be welcomed in the spirit grown from that long ago separation.

11/11
	The briefest moment occurs in relation to all other simultaneous moments. What is the relation between them? All this is undergirded by the overall sense of anomie/alienation. To understand the meaningfulness of any context, any perception of freedom must consider all variable perceptions. To choose a perspective, a political ideology, an academic discipline, a career is to radicalize oneself in the particularities of that philosophy, but nowhere else, and thus be trapped by the philosophy which attempts to study the overarching sense of alienation that occurs specialization and divided labor.  I have encountered this in courses at NYU, with professors in the Sociology department.  “Capitalism & Psychological Life” attempts to answer one of the great modern questions, the relation of work to personal life.  Within this course, we are engaged in the study of alienation and seeing the question in terms of our desire for an answer.  
	never are any of these choices devoid of the desire to rid oneself of alienation, or at least to attain momentary clarificationm, or the satisfaction of an academic conclusion that can, in the future become referential; and find a place in the great intellectual storehouse on west 4th. The relation between a brief moment of freedom is related to all others moments of freedom, it is in realizing this occurs, and can occur frequently, that binds people to the meaning of freedom, and its demonstration in all forms. 
political movements can parallel military campaigns. Freedom of tactics is sacrificed to strategy.  If certain tactics are seen as expressions of rage that have no therapeutic quality, but substitute the release of anger for the thrill of freedom, then a gulf, and an inner dialectic appears. This rage is a sign of growth of an uprising into a movement, and is it “appropriate” that it has a tendency to attract youth. 
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Perspective on Belle Harbor plane crash.
	Pretend for a moment that you are being lied to, this was not a freak accident. we should continue with our normal lives, rest assured that our leaders are safely tucked away, that our sand trucks and soldiers will divert the enemy and not attract it.  The gremlins of the war machine are working day and night.
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	What good is a critical viewpoint, a disrespect for authority, and an unyielding sense of rebellion, it if only serves to alienate oneself and cultivate ideology?
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3 theories of social disorder in Late Capitalism that i like thinking about:
 (1) Weberian - theological - Lutheran/Calvinism: the ruling elite are self-interested b/c of religious ideology. Their sense of self-worth is proportional to their sense of material wealth, which is also serves as a talisman of power.  Thus, one can resolve the situation by usurping this wealth, and exploiting psychological destabilizaton to reform them. [disconnection - conscious disconnection from hegemony/agonizing realization of the void - attempt to reconnect with all humanity (even dead humanity)]

 (2) Durkheim - psychological - social science/philosophy: The term “anomie” is a close cousin to Marx’s “alienation.” Both describe absence of community in epidemic terms (like Reisman’s “narcisstic personality”). My generation is forced to reconcile with superficial relationships (other-directedness) and has abandoned traditional values in education, character, and community. Here are the building blocsk for a post-marxian dialogue.[human resource mgt. - baseball tickets for workers]

 (3) Marx - situational - work/life: (a) when the division of labour is seen synomously with racial and gender divisions, then marx loses its revolutionary flavor, which is a solutional apparatus complicated by male power fantasies.  I can reconcile my own sense of alienation by understanding where and when marxism can most strongly critique my existing conditions.(work/life)
	Ollman’s 4 tiers of alienation + cross-interpretation:
	1. loss of self-management . . . ordered how to, how much, when to stop (work)
	2. loss of dignity . . . controlled by bureaucracy/legal arrangement (self)
	3. loss of innocence . . . abstracted from real conditions via mutual indifference from adults, role models who participate in the capital/labor dialectic (social)
	4. loss of potential . . . self-destructive disorders as aggressive outlet (species)
11/26 
	Commodification of the Left. A videogame which takes place in the urban jungle stars a black-clad anarchist whose sole role is to destroy as much property as possible.  Natural herbs and clothes contain outrageous prices. The dropped fall Gap lineup was supposedly red and black, and the advertising campaign would feature GAP windows spraypainted with the words, “liberation” “independence” “freedom”.
	The Campus Greens are part of a majoritarian party. Ralph Nader is a consumer advocate, not a revolutionary.  He invests in socially responsible firms and campaigns for the American presidency. If anything, he hoped to slingshot the momentum from the Seattle 1999 WTO protests into the world of electoral politics. Midway into the 2000 election, there was a single socialist who joyfully proclaimed her political ideology from somewhere in the masses of environmentalists and teamsters gathered at Madison Square Garden. The stage was ready for Bill Murray, Tim Robbins, Eddie Vedder, Ani DiFranco, Susan Saradon and Danny Glover. 
	In the end, it did not even matter if the game had been played fairly. The force of a generation of young voters who had seen the forces of protest consistently crushed were a mixed bag of idealistic revolutionaries and pragmatic reformists.  In the end the reformists won, only to see the rest of the nation turn angrily to their revolutionary comrades, who had obviously sabotaged something.   No, inside the machine there was never a moment’s loss of clarity - everything had run perfectly. 
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All personal ideals and utopias must be reconciled in a dialectic process
The process of this dialectic takes place in the public sphere.  It belongs primarily to those with the luxury of time
The actually existing manifestations of this dialectic are initially perceived aesthetically. 
The Marxian aesthetic must have social value. Art must be the conscience of society.
	Within mass demonstrations, spontaneous acts of civil disobedience have a tendency to occur at the most crucial area and moment.:
	- Columbus, GA, Nov. 2001, Protest of the School of the Americas. Several protestors in black robes painted with red are laying on the ground farthest past the property line which appears approx. 20 feet from the gate to Ft. Benning, which has been turned into a massive memorial. Several meters in front of the property line, the iconoclastic bread & puppet theatre arrives, leading a liberation parade. Towering over the crowd of protestors  are plaster sculptures of Gandhi, an U’wa tribesman, a black-clad member of Revolutionary Women of Afghanistan, the Mothers of the Disappeared, all followed by victims of CIA terror. They are heading toward the gate.
	The area clears, and another cavalry of protestors armed with spray-paint and cardboard appear. A woman asks one of the men what’s happening, and he says they’re building Global Village. It is not yet apparent why the Global Village needs to be there, who founded it, is there a mayor etc, but there is, in atmosphere an inescapable appearence of spontaneity. While the village is being constructed, a woman dressed in a black suit and carrying a briefcase jokes with some curious bystanders.  She then points her finger and says, “Now, make art!” and leaves.  A old 20 foot plastic water pipe somehow stands in between the mock brown skyscrapers, casting black, red, white, and blue flags, wind-socks, and peace signs. The village is growing taller and wider, sprawling government property. The sun sets. A woman asks the group I am sitting with if we know anyone who would like to help keep the village there until the night. 

Bourgeois Thinking
individualism of a ferocious, egocentric flavor.  It tends to dehumanise, degrade, and subjugate the proletariat as a matter of daily existence, at times blindly; with a criminal negligence. 

Character: produced by the factory of the family. The family is staffed by adults whose primary concerns are dealt with by the context of previos issues. If properly socialised in a working social order, young people today, will be able tommorow, to deal with yesterday’s problems. Will they be able to deal better?

	All revolutionary literature exposes the contradictions within the writer, it leaves no one exempt from the suspicion that we are all, in some shape or form, repressed.  In inability to face this fact is a key element in the nature of the alienation oneself from others - one cannot always immediately grasp the common bond all people have as a species, the kind that can teach and build, and must control a calculating instinct to kill. Process of self-discovery leads one to discover similar wanderers, philosophers, revolutionaries.  It is a negation of absurdity, as well, in the recognition that one is not alone in pushing upward . 

11/27
	 The task of propaganda is to mfg. an illusion of freedom with a superficial vague sense of pluralism; to legitimate it within the public debate even thought it is actually dominating it. Thus, anyone who tries to criticize or analyse events with the evidence of propaganda ultimately mitigates their criticism w/ information that cannot reach anyone but the speaker. It does not change the speaker insofar as providing more directions, but paves a dark road into isolation.   A form of Democracy that can facilitate the value of dissent is undermined by these private institutions because they control the language of discourse, or overshadow the language with their own. 
	With every failure to realise progress, the sons & daughters of the fortunate grow up with even more impenetrable illusions of order. All wildness becomes threatening.
	Simultaneously, the rest of us are stuck in the myth that society is organized at its  best, and is seeking progress through technological innovation.  This is the only alternative. Nevermind the fact that creating technology which will facilitate its own “progress” demands it become obsolete, and that the course of this innovation was plotted from the last quarterly report, the last ministerial meeting, the last “crisis”.   Change is bloody but also good, if it applies to selected change never in a common consensus. 
Some ideas which threaten to change everything appear and must be collectively resisted for the sake of order. Equality, Communism, Free Love, Islam. These are all things that exist without the consent of neo-liberalism, and do so fine without them. 
	 Revolutions do not fail until they cease being revolutionary. “a revolution, a nirvana, or a fortune” is the subject of humanity in search of the ultimate subject. What comes next is the crucial period of transition, where all flesh their ideals on the stage of the cooperation.  The most careful attention must be paid to everything, this can be done if everyone is watching, carefully, ready to change the course of events. But becomes dangerous when laid in the hands of select actors, who are ordained with the sole legitimacy to direct world affairs.  Here, the masses can be said to be afraid of freedom, of the subject, which is the individual itself. But this social arrangement, this contract, may be the implicit exchange of power for the (American) ideal of personal liberty.  Should not freedom, personal (and/or expressive), demand the repertory of civilization act on the stage of the world?
12.9.01
This journal was written sporadically. It captures only those moments where the feeling to write appeared out of realization the the journal was in neglect, or when the desperation of the subject was followed by an urge to manifest. I state that the journal obeys the whims of an antagnostic social order, inside an anarchic political world.    fragmentary cultural, national, civilizational powers  play on a multi-tiered seesaw. At the center, entangling each plank, is a spider. To win the game requires the cooperation of one's fellow competitors.  If one chooses to escape the game, one must forfeit all losses, and simultaneously preserve life and limb; for the risk being spun into an elaborate trap, which can quickly entangle, maim, and destroy the objector appears at every corner, and is constantly shifting in an illusion of false images and corrupted ideals.  When one sees the nature of the game, spider spins a line between study and fetish.  
	Over time, the web spins itself weak. The bodies make the structure unstable. The carcasses must be abandoned with the whole. Here, the killer is overfed, and the survivors freed.