God is Dead, God has become Man, Man has become God. Nietzsche, in contrast to his predecessors, does not believe in this death. He does not bet on this cross. That is to say: he does not make this death an event possessing its meaning in itself. The death of God has as many meanings are there are forces capable of seizing Christ and making him die; but we are still waiting for the forces or the power which will carry this death to its highest point and make it into something more than an apparent and abstract death. In opposition to the whole romantic movement and to every dialectic Nietzsche mistrusts the death of God. With him the age of naive confidence comes to an end, the age which at some times acclaims the reconciliation of man and God, at others the replacement of God by man. Nietzsche has no faith in great resounding events. An event needs silence and time to discover finally the forces which give it an essence.
Gilles Deleuze, Nietzsche & Philosophy.
The point of view of the actual infinite, it seems to me, of which we have completely lost the sense, and we have lost this sense for a thousand reasons, I suppose, among others for scientific reasons, all this ? But what matters to me, is not why we have lost this sense, it is as if I have happened to be able to reconstruct for you the way in which these thinkers thought. Really, it is fundamental in their thinking. Once again, if I consider that Pascal wrote texts that are representative of the 17th Century, these are essentially texts on man in relation to the infinite. These are people who truly thought naturally, philosophically, in terms of the actual infinite. Now this idea of an actual infinite, that is to say neither finite nor indefinite, what does that tell us? What it tells us is that: there are last terms, there are ultimate terms ˜ you see, this is contrary to the indefinite, it is not the indefinite since there are ultimate terms, only these ultimate terms are ad infinitum. Therefore, they are not the atom. They are neither finite nor indefinite. The infinite is actual, the infinite is in action. In effect, the indefinite is, if you like, infinite, but virtual, that is to say: you can always go further. This is not it; it (the actual infinite) tells us: there are last terms: the simplest bodies‚ for Spinoza. These are the ultimate terms, these are the terms which are last, which you can no longer divide. But, these terms are infinitely small. They are the infinitely small, and this is the actual infinite. Note that it is a struggle on two fronts: simultaneously against finitism and against the indefinite. What does this mean? There are ultimate terms, but these are not atoms since they are the infinitely small, or as Newton will say, they are vanishings, vanishing terms. In other words, smaller than any given quantity. What does this imply? Infinitely small terms; you can‚t treat them one by one. This too is a non-sense: to speak of an infinitely small term that I would consider singularly, that makes no sense. The infinitely small, they can only go by way of infinite collections. Therefore there are infinite collections of the infinitely small. The simple bodies of Spinoza don‚t exist one by one. They exist collectively and not distributively. They exist by way of infinite sets. And I cannot speak of a simple body, I can only speak of an infinite set of simple bodies. Such that an individual is not a simple body, an individual, whatever it is, and however small it is, an individual has an infinity of simple bodies, an individual has an infinite collection of the infinitely small.
Cours Vincennes : the actual infinite-eternal, the logic of relations - 10/03/1981. Confrontation with Gueroult’s commentary.

“We are in unprecedented times. What we are seeing right now could be the end of a 2,000 year cycle, or possibly the end of a 300 year cycle. We also have the end of the 100 year cycle which is based on the creation of the Fed in 1913. The confluence of these cycles will cause unimaginable turmoil in the future.

What is clear is that the world has been living above its means for a very long time. What we have seen has been the result of printed money and a massive increase in credit. This is why much of what we have seen is not real growth, and therefore the wealth is not real wealth. This is why the current system cannot last.

We now have a house of cards, and as I said before, this is unprecedented in world history because this is happening in every country in the world. Every single country is indebted to a level that has never happened on a worldwide basis before. This is why the consequences will be so much greater than the what the world has ever experienced at any time in history.

Eventually the current system will implode, and we will see a dramatic lowering of the standard of living. Before that time you will have social unrest, war, cyberwars, etc. But you will have massive suffering. So, sadly we are entering very difficult times. It could take decades of turmoil. Remember, the Dark Ages after the fall of the Roman Empire lasted 500 years.

So we could see an initial fast decline of the world economy, and then we could just go along the bottom for a very long time. What is clear is that it will happen, and the first phase of this will take place in the next few years.

Egon Von Greyerz.

Richard Pinhas - Joe Chips Meets K.B. (Part. 2)

Be not afeard; the isle is full of noises,
Sounds, and sweet airs, that give delight and hurt not.
Sometimes a thousand twangling instruments
Will hum about mine ears; and sometime voices,
That, if I then had waked after long sleep,
Will make me sleep again: and then, in dreaming,
The clouds methought would open, and show riches
Ready to drop upon me; that, when I waked,
I cried to dream again.
William Shakespeare, The Tempest.

Le Co rbusier's "regulating lines" for the villa at Garche (1927) and other early architectural works. Roger Hertz-Fischler

Be not afeared, the isle is full of noises.

Michael Nyman - Sometime Like Apes. 

vouloir-vivre, lutte et combat.

vouloir-vivre, lutte et combat.

Combat-entre de Deleuze et Pensée orientale. Takashi Shirani