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The Cut up Method on Schizophrenia

A quick google search on Schizophrenia defines defines the..uhm...state of mind..as follows:
"a long-term mental disorder of a type involving a breakdown in the relation between thought, emotion, and behavior, leading to faulty perception, inappropriate actions and feelings, withdrawal from reality and personal relationships into fantasy and delusion, and a sense of mental fragmentation."


I ran that definition above one time through the cut up machine here:
http://www.languageisavirus.com/cutupmachine.html#.UQcd8UrhkQ5


This is what I was given:
a breakdown leading from and long-term in to reality a mental the faulty and sense disorder relation perception personal of of between inappropriate relationships mental a thought actions into fragmentation type emotion and fantasy involving and feelings and a behavior withdrawal delusion

The latter seems more more appropriate.

Pay to Play

As extensions of a Kapitalistic institution, existence is pre-emptively conditioned by mechanisms that subtly coax one's desire to an attachment of an ideology that which an institution deems valuable, and in the Kapitalistic sense, they remain pecuniary. Thus, it seems that desires becomes polished so to associate a given appetite for "culture" and/or "refined tastes" with the pecuniary.

On a side note, consumption of non-consumption may also be associated with the "culture," or "anti-culture." In other words, it's cool or fashionable to not have that which everyone else has (e.g. a knock off pair of designer whatever in place of the genuine, or the lesser known brand). Hipsterism thrives on this type of "anti-consumption." 

Thus, desires do not only seem coaxed into the pecuniary, but also into the idea of "not having," or, rather, the idea that one possess' the luxury and class to not consume, which can be expressed through pirated or parodied goods and materials.

However we choose to expend our energy or agency, or our “quality time,” (to whatever degree we are indeed able to genuinely choose) is but a fabrication; by this I take after the Latin root fabrica, which means, from a quick google search,“something skillfully produced.” This skillful production relates back to the mechanism mentioned above (advertisement, education, desensitization, etc.) and it does not remain solely of materiality, but extends into the consciousness, and these two realms are not mutually exclusive, but rather dependent on each other. 

For example, the idea to purchase a trip to a foreign country registers as a “choice” one makes in order to experience a memory of forgetfulness but also a material experience of escape. One travels, and to some extent remains a tourist indulging in exotic/foreign culture, food, clothes, experience, while ideally entering a space of pleasure. The desire for such a trip can be seen as a by-product to escape the Kapitalistic institution itself while ironically feeding into the institution itself. From a privilege of leisure (a by-product afforded by the pecuniary) comes the ability to seek pleasure.

Dependng on the degree of knee deep­-ness in the shit, i.e. in the ideology, one is in, “individuals” register as cartoonish reflections of reality. One's consumption and “choice” reflects but a fabrication.

"your choice" is illusory and very real joke. 

The manufactured choices which one takes as defining one's self render themselves as ridiculous reflections. The million dollar watch worn by the leisured individual at the coffee bistro screams of pleasurable existence; this individual has the time to waste and he/she flashes this in the face of others whom in turn consume through observation the expenditure of pleasure and luxury in another. As much as we may try to not covet thy neighbor's wife (or property, and in some cases these terms seem synonyms), the distinction inevitable encroaches.

Thereby, and by and by, we purchase items in order to acquire the experience, and thereby acquiesce into the ideology of Symbol as Status (in the Thorstein Vebleneian sense) that which yield a particular experience. A product, and in some cases the lack of a product, facilitates an experience, and thus we want the experience and not necessarily the product. The product can validate. The product can superficially fill the void. And at the end of the day, the consumption only seems to widen the gap to attaining any sense of attachment to a world stripped bare of consumerism. What else would people do without their TV shows, weekend trips, and chit-chats of taste?

Once awareness comes (perhaps through education or some mid-altering substance, and indeed education can be such a substance) of such carefully generated mechanisms, reality seems bizarre, i.e. cartoonish reflections. Perhaps the key remains in co-opting the iconography and symbols that communicate Das Kapital.

In Re-structurization.
In Hyper-kapitali$m.

The next step for the Kapital machinery is the profit of experience. Purchase not the trip, but the experience! Take the pill or implant the memory, and voila! You just squeezed 2 weeks into one day and saved 20% on car insurance while you were at it.

Why go through the little things? Why deal with the headache of a receptionist? The navigating of local bus routes? the danger of encountering locals? The possibility of loosing reception, or your GPS, and feeling lost?

References:

Zizek!
Thorstein Veblen
Marx
Mi Vida Loca

The Big Matter

The brain exists as a complex neuro-network of computer circuits endeavoring to untangle and reconfigure so to achieve optimal performance; I think this is what would be called evolution, as to a teleological question, well I'm not too sure.

I am certain, though, about the limit and power in which language can condition an individual to be degraded, and upgraded, into either subject or object.

The language I employ here, and indeed employ as a ploy since I've been infected with Logocentrism, is primarily one of that seems to reduce the human condition into the technologic.

By technologic, I mean the manner in which we discuss existence in the mere Mechanic, namely, that robotic rhetoric which dawned upon humanity upon the gathering of resources and of redistribution. (The question as to whether these technological and mechanical features enhance or lessen the human condition is a re-occurring debate in many areas of academia, pop culture, subculture, etc.)

Early proto-writing systems utilized ideograms and pictographs for the storage and transmission of information (this is what we can deduce, for could there be another reason than communication that the human condition, a terribly lonely creature, would invent (or discover?) such a body of knowledge? this begs another question), which then attach a symbol with association; this process yields a compressed unit of information; a block of data, name your metaphor.

Surely there followed an era wherein recording of goods and commerce necessitated an invention for tracking and controlling, and, indeed, it is now known that Sumerians in system of symbols known as cuneiform were the first to utilize communication for documentation of agriculture and manufactured goods.

Invention (discovery) through necessity? or necessity of invention (discovery)?

Either way, the primary manner of communication seems one of coding, i.e. language. Thus we can see how the human condition is not so far from the robotic in its Mechanical and Technological affairs.

The above can be reduced to the following:
The biologic organism employs a coding (either invented or discovered) so to communicate (for whatever purpose) it's teleological means (if any).

Thus language, as Burroughs would agree, condition one to perceive reality in particular ways.
What I mean is that language in the brain allows for certain modes of thinking. Indeed, one seems limited by the range of expressive modes of thought allowed by the organism that is Word. Thus, there are particular kinds of questions to be asked at any given time in the history of metaphysics and humankind.

For example, an emerging curricula endeavoring through various fields in order to borrow terms and ideas from other institutions inevitably results in its own logical discourse, but first there must be dialogue. This newly emerged field of knowledge, while specialized and is thus concentrated, simultaneously tends to confine.

In academia, one would grow susceptible to the limit of this specialized language and thereby view the world in those terms, understand the world in those terms, navigate the world in those terms, and thus communicate in those terms.

We seem to become virtual people. In a virtual world. Living virtual realities. In virtual bodies. In our virtual nervous systems.

Reality exists within our perception, informed by our mode of thoughts that which is the product of coding. The program one follows is one's personal quest. That odd store or alleyway that beckoned your attention yesterday or some time in the future-past seems like a virus, an anomaly in your daily schedule, or what Neo would call "deja-vu," but so as to not allow an inter-ruption, your sense of order proves so strong and so concentrated that you ignore the periphery. The alley "program" was not fully developed for your existence and virtual reality. It might exists in and of itself, but that is not a matter of your matters, which is a wHole Other matter.

The question then remains as to how, or whether, these codices control or liberate us, and that, ladies and gents, is the Grand Substance, The Big Matter.


References:
Wikipedia on Sumerians
The Matrix (1999)