Glossary

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

The desire to slow down through activity, which is seen as an illegitimate waste of time from the standpoint of neoliberal ideology (not related to personal growth, the “market value” of the subject, contradicts the rules of time management, etc.). As a rule, such activities in adulthood cause a sense of guilt due to an abundance of time spent on them. At the same time, they are also able to cause strong emotional reactions due to their connection with the past, teenage and children’s experiences, “the time of carelessness”. Among such activities may be all sorts of useless hobbies, collecting items that do not have value, computer games from the era of consoles and the first personal computers, reading adventure books, etc. Or, in general, classes for the sake of the lessons themselves: counting the cars in the passing train, playing with the imagined I (not stepping on the borderlines of the tiles, having time to do some activity for the allotted time, “secrets”), all kinds of diaries of observations, and so on.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Part 3 of ‘Ethics’ by Spinoza is a key to understand the origin of this concept, because Negri with Hardt developed this idea precisely from Spinoza. For them contemporary world changes the very idea of labour shifting into immaterial, affective labour. Affects, according to Spinoza, are something that have corporeal nature, they are in a way modification of our bodies, something inseparable from us. We should remember that Spinoza distinguishes between positive (joy) affects that enlarge our power and negative effects (sadness) that make us slaves of our passions. In this sense, field of new form of affective labour consists really emancipatory potential in a sense that “The path of joy is constantly to open new possibilities, to expand our field of imagination, our abilities to feel and be affected, our capacities for action and passion. In Spinoza’s thought, in fact, there is a correspondence between our power to affect (our mind’s power to think and our body’s power to act) and our power to be affected. The greater our mind’s ability to think, the greater its capacity to be affected by the ideas of others; the greater our body’s ability to act, the greater its capacity to be affected by other bodies. And we have greater power to think and to act, Spinoza explains, the more we interact and create common relations with others. Joy, in other words, is really the result of joyful encounters with others, encounters that increase our powers, and the institution of these encounters such that they last and repeat” (Hardt and Negri “Commonwealth”, p. 379). So, affects, understood as something that leads to the cooperation between human beings, pave the way for the political emancipation.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

Sickness alienated her from herself and she enjoyed it. She felt herself exfoliating and pilling, as a moulting insect, when its exoskeleton becomes too small, and the second skin grows under the first one. “Renewal,” – she thought.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

This is transgression, violence against the existing order of things. This is a way to set face to face the counterparties, previously invisible to one another. The gesture “all to all” through its manifestation alone sets the coordinate axes of space, where the multidirectional vectors of desire reveal themselves.

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

Certain areas of her brain buzzed with the power of connections that have never occurred. She wanted to be caring for what surrounded her, but she didn’t know what it meant. A lump squeezed her throat, vertically grasping and releasing her again. “Waves of fear,” she thought. She wanted to write a virus that would be liberating towards the transverse lines of development of the worlds, lived by interfaces and characters, past whom you rush without noticing. She wanted their agency to sound in full voice. A virus that generates new worlds. “But the satellite virus is not able to be self-sufficient, it needs an auxiliary virus for the full replication of care.”

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

COINCIDÁNCE— spontaneous emergence of overlapping probability spaces between independent event trajectories that violates the causality principle. Presumably, this is an effect of the material-semiotic entanglement of matter that is substantially based on a dynamic probability distribution. Given that the concept of probability inevitably refers to the sensory cognition and to the experience of confidence/doubt in the truth of a judgment (the etymology of the term leads to the Latin probare —“to try”, “to test”), Coincidánce can be recognized as such only from within the cognitive state of involvement into the event series intersection. As a result, the frequency of Coincidánces can be significantly increased by means of special rituals and practices that change cognitive states. For example, divinations, conjurations, channeling, various fortunetelling procedures are aimed at creating conditions that significantly increase the likelihood of a Coincidánce. Unusual series of Coincidánces can occur in states of heuristic affect, insight, scientific discovery, poetic inspiration, as well as epiphanies of various etiologies. Understood in a broad sense — as a quasi-determination of improbability — Coincidence lies at the basis of nonlinear autopoietic (Varela, Maturana) or sympoietic (Haraway) emergent processes, such as evolution, history, biography, etc. Philosophical and political implications of Coincidánce are the subject of study of coincidence philosophy (Regev).

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Collection as a form of enrichment. According to Luc Boltanski and Arnaud Esquerre (Enrichissement, Une critique de la marchandise, 2017), the creation of collections is a new way of producing surplus value in contemporary capitalism. “Classic” capitalism extracts surplus value by reducing the costs associated with production and, in particular, by reducing the wages of workers. However, today in post-industrial societies, surplus value is created through the transformation of everyday objects in the rank of collectibles. This effect is achieved with the help of storytelling, bringing objects closer to folk craft, works of art and cultural heritage.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

Quoting Yoel Regev, encountering a coincidence in our everyday experience, “we react … trying to imagine one of its poles as non-real and the result of our inadequate knowledge of reality, while this deficiency can have both deducting and augmenting character: the connection actually exists, but we do not know its origin; or the connection does not really exist, and it is just us who bring it into reality (”it only seems to us”)“. 

Contingency is the situation of insisting on the independence of the coincidence itself, its irreducibility to any logical order, the disclosure of its potential as a “center of active resistance” (Regev). The subject of this situation is free from the need to alienate one’s energy, trying to reduce the coincidence to the familiar order of things.

Contingency is emancipation.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

To be with everyone on a short leg, follow the tenderness of the corridors of your company, stimulate the imagination, do not let go of the thought, not for or against, but inside. Anomalies of the corridors. Mutations of relationships. Polyamory with a glowing screen. Emotion that does not have a home and does not belong to anyone, emotion that is inside a multitude of bodies. Nebulous collaborative work. Vague. Unclear. Foggy. Cloudy. Ghostly. Muddy. Cloudlike. Foggy-like.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

Cyberfeminism — something from the history that we relate to, the interest for how to use technology to work with our collective, with our practice as a group and our separate practices as artists, is there a difference anyway? It is a constant negotiation, re-negotiating terms as technology. The apps we use for chatting, the emails, information delivered or lost. Bad signal on the connection, background sounds, rain on a roof, a child, dogs barking, pots and pans in a kitchen, a laundry machine. Speaking order, echo, delay, trying to get heard in a group call. Agendas, protocols from meetings, summing up what was said on a meeting. Trying to meet IRL. Planning for the future, looking back. Being in the present. Looking for wifi in the countryside. Meeting AFK, networking with other artists, curators and collectives. Looking for a node where we can meet. What is ”we” and ”us”. Writing poetry on the Internet, having a space for creating art, it doesn’t have to be a physical space but we are forming our context.

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

In CIS countries, a piece of land given by authorities to individual for recreational activities and the maintenance of ancillary farm. Obtaining such an object was necessarily preceded by the labor activity of the individual in the system of social production. The use of dachas provokes the individual to the circle reproduction of labor and recreation practices, where the function of recreation is provided by the preliminary work of the individual and persons invited by him from among relatives and friends who do not have dachas. Thus, the dacha becomes an instrument for managing the needs of the individual — if the individual doesn’t want to become an asocial one, he/she must combine work and rest in the dacha’s space — he/she can not choose only rest and remain integrated into the system of common dacha movement. Forced concentration of individual activity on development and usage of summer residence site solves for authority the issue of seasonal public leisure, but at the same time reduces the spectrum of individuals’ interests only to problems of private property. Individual, absorbed in solving practical problems on maintaining of the object of private property, gives to it all his/her energy. He/she simply doesn’t have enough time to express his political will and social reflection. A person who needs to repair a leaking roof has no time to think about revolution.
Special thanks to Nastya Ryabova, Nikola Spesivtsev and the company “The Age of Aquarius”

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Desire. Capitalism simultaneously provokes new desires in us and imposes restrictions on their satisfaction. This condition leads to numerous neuroses and even schizophrenia. The ability of capitalism to generate new desires by any means was first noticed by Marx: “… and no eunuch flatters his despot more basely or uses more despicable means to stimulate his dulled capacity for pleasure in order to sneak a favor for himself than does the industrial eunuch – the producer – in order to sneak for himself a few pieces of silver, in order to charm the golden birds out of the pockets of his dearly beloved neighbors in Christ”. (Economic & Philosophic Manuscripts of 1844).

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

Workers of digital forms of employment. The proletariat of the digital age. Those who are on the submarines of the computer industry. Those who keep the secrets of large companies and beginning startups. Those who are in the digital islands of isolation. Those who can easily be replaced, a badge could be thrown away and forgotten. This is an invisible pool of human labor, ensuring the functioning of digital infrastructure.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

We revolt against the complex, confused, trans- networks of exploitation of modern economic and political systems, by generating virtual comradely connections, conspiratorial attachments, producing precarious solidarity and flickering collaboration. New materialisms awaken the unpredictability and complexity of new constellations of bodies and subjectivities. Shimmering presence and absence of bodies. Instead of nostalgia for imaginary communities there are dynamic links and networks, the instability of our borders, virtual collectivity. We act through co-presence, movement, text, attraction, dissolution, podcast, pulsating intensity, out of sight, slipping, viewing, takeover, vnenakhodimost.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

It is obvious that urban public space and is constitute by a global political and economic interests. As a result there is a straight focus on consumerism and restrictive security precautions, especially in so called POPS (privately owned public spaces). Such spaces and public space under the phenomenon of neoliberal politic are transforming pedestrian gradually during the decades into a role of consumer. This conflict of interest is evident visually not only within a globalized homogeneous design, but also within its function that serve directly to encouraged to consumer behavior. The most criticized fact is set of rules that are established through a dominant control instruments for an assumed purpose of protecting a private property. Controllership of security agencies indirectly encourages the exclusion of certain social groups and other questionable consequences, such as bans on assembly and public production. Restriction is serious part of the design of so called hostile architecture (or defensive architecture), which discourage certain groups of people from dwelling in the area through sophisticated vocabulary of uncomfortable design and other psychological tools. This exclusion of “risk groups” and emphasis on the preference of a potential consumer corresponds with the situation of global market dominated by the interests of a narrow minority of investors instead of defending the interests of the wider public.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Exploitation of hidden motivation. Each action has its own motivation. Also, traditionally artist this shares the impression, show his/her vision of the world or even create his/her own, the desire to share the pain, hatred and other negative and positive feelings. New critical practices contain various experiments based on idea and specific narratives. But there are a lot of hidden motivations, which only manifest themselves subconsciously. In my performance, I tried to use directly Nietzsche’s “thirst for power” and force her to leave her “drawing”, which my mind would not control. In many ways this subconscious desire moves a person to action, including the acquisition of knowledge, through which he expands his sphere of influence. It is curious that the game of points is popular precisely during lectures and lessons. Thus, students “bypass” the whole cycle of becoming, satisfying this hidden motive immediately.

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extensions as add-ons; hybridity; improvements; deteriorations; tractions; expansions; cyborgization; disconnection of the body, collectivity, space. Extensions automate everyday life, they give the body new feelings, break the established and distribute collectivity. Do we want to be self-sustaining, self-motivating, self -repairing and replicating? Do we want to develop extensions of different levels? What is left by the board of biotechnology? Whether non-human queerness possible?

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Extractive capitalism is a form of capitalism that is based on the extraction of profit from humankind and nature as opposed to the modernist idea of productivity and mass consumption. The term is conceptualized by Saskia Sassen in her anthropological poem Expulsions, in which she describes how the second phase of capitalism leaves behind dead land and dead water through the extraction of palm oil, rare metals for electronics, diamonds and so on. This term helps us understand how contemporary capitalism works and bring the common denominator to various processes of extracting profits from the earth and from the body. EC is rather a gigantic mechanism for extracting value from humanity and nature, with the gradual exhaustion of all possible resources, including life, psycho and cognitive abilities and the biosphere. “Like potash fertilizers, human resources, their education and intelligence participate in the export of goods and services from Belarus (and other countries), operating on the same principle. Using the difference in the costs of resources and labour, transnational companies create a situation of exhaustion of the latter from a specific territory and communities. In one case – natural. In the second – intellectual and emotional. And yet, in our current climate, human capacities are stretched, treated as expendable and replaceable.”

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

Attempts to get out of stupor. Entering an uncomfortable zone that moves you beyond the notation of the problem. Aesthetics impaction which you would like to destroy. Broken transmissions. Imagination expansion question and its release from naturalized fixed forms. The construction of a new reality and collectivity within the familiar system of connections. Appropriation. Contextomy and reframing of the context. Collapsing of technological desires. Delight as a form of political. Provoking new forms of institutionalization. Falling and weaving time at different levels. Complexity of levels. Mismatches. Splitting time. Breakdowns of narrativization. You are always at the beginning and always at the end. Creating a utopia with a non-nostalgic view at the past or at the distant future. Creating a utopia of the present.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

The great stone disintegrated inside of her overheated brain into several components: the image of a stone, the materiality of which she was researching in computer games; lacunas, trenches and all other poisonous imprints of extractive capitalism – her body was sticking into hot and wet bedsheets – and relation to the territory out of property positions. She felt at a loss and got bogged down in a wildwood, deforestation and vagaries of google maps between the village with the paganish name and the homonymic industrial People’s Republic of China park. She wanted to occupy these “productions of tomorrow”.

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

DOCUMENT OF THE RADICAL LYRICS

H O O O O O O O O O O O O O O O O O O W W W W W W W L
O                                                   O
O  The moon is armed                                O
O  The move to the call of black melancholy         O
O  Be the one – I do not know who                   O
O  Animal militia                                   O
O  Whistling in the ears – chest storm              O
O  Not caught – not a wolf                          O
O  The trembling of the strings of a singing soul   O
O  Heart is not in right place                      O
O                                                   O
H O O O O O O O O O O O O O O O O O O W W W W W W W L

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

High-Tech Park is a special economic zone that has grown itself out of science campus. A place squeezed between a forest with ticks, museum of stones, institute for geophysics and the Minsk belt-road. It is an outsourcing plant, an incubator for profitable forms of collective knowledge production, a breeding-ground for inhuman imaginaries and forms of production of the future that could be characterized as the financially reliable “techno-determinism”. The way how this lump is mounted to the rest of society is the source of dozens of painful effects, from “why am I not a programmer?” to “You know, Viber is a belarusian company!”.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

Intimate interfaces are a border between the external and the internal, on which a micro effort of interaction takes place, minimal significance of these efforts allows a possibility of action (unlike impossibility of hyper effort) as well as tracking and redistribution of rationality. Supporting a format of transparency intimate interfaces track repressiveness and encourage reflexivity of the system for its preservation and for solidarity between objects outside common systems, in the universality of Reality. Intimate interfaces are a specific social connection between individuals, things, technologies, animals etc., which leads to a unique type of dependency between objects, which results in their certain intimate opening outside of subject-object relationships. Universality is Reality itself, in which objects “are situated” and which is confirmed by the Net (from social nets to animal internet). Universality contains different types of communities in itself (technologies-people, animal-people, different social groups of people), whose possibility of interaction can be provided by Intimate Interfaces.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

The gift of deceleration, acting through the foretaste of irreversibility. Intoxication as the bursting of the everyday or as a rehearsal of the revolution at least. Muscles intoxicated by lactic acid during the training. Stress tests of collectives, dirty data and positive feedback loops in algorithmic systems, entropy of all kinds. The triumph of weak bodies, rejecting vitamins and stimulants, falling out of the deadlines grid and hourly contracts. Only the illness could prove to her with authority that she needs rest, opening the veil of long-desired. These desires-pulses were lightening the pain.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

1. Apologize;

2. Legitimize oneself, validate your status and authority;

3. Prove a significant labor input;

4. Apologize again;

5. Tell that the received work is cool;

6. Lament about the limited resources;

7. (optional) justify the main reasons for rejection in case of impossibility to make individual letters*;

8. Apologize for the third time;

9. Tell, that next time everything will definitely work out;

10. Ask to subscribe for the newsletter, social networks;

11. Wish good luck. ___

• Recommended justifications:

а) small budget;

б) limited number of participants;

в) contextual or expositional discrepancy.

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Joy Acceleration is an acceleration, understood as the / equivalent expression “to ride with the wind with pure joy.” Joy Acceleration does not pursue any pragmatic goal, except pure joy, which is performed by repetition. The time delay between zero speed and fifth speed is equal to a click of fingers. Automation of the body due to the repetition of the corona movement of someone else’s body or structure is possible. Do it. Joy Acceleration can be done on a rave (riding on the movements of someone else’s body) or in a dance (riding on the wheel collectivity).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Feeling of senseless of the present and futility of the future, coupled with a sweet delight of the lost past. It differs from ordinary melancholy by its fixation on the general unattainable, and therefore unrealizable, good. Formed in light of the today’s contrast of communism for the elite in the Silicon Valley (see “utopia of consumption”, “utopia of technology”) and the collapse/obsolescence/alienation of all the previously accepted forms of mobilization and organization of liberation movements. (see F. Jameson or S. Žižek “It is easier to imagine the end of the world than to imagine the end of capitalism”). Related problems: expansion of the concept of the past and its invasion of the present, with subsequent absorption of the latter. A new life of the past. Fear and impotence in the face the future, which-will-not-happen, forcing to stir up old bones again and again. (see H.-U. Gumbrecht’s “Contemporary History”). Possible solution: 0) leaving the past in the past; 1) revealing the true pleasure of people in the technical-consumption system; 2) the des-objectivation of utopian force; 3) the return of privatized collectivity (see “privatized collectivity of the supermarket”) to the initial collectivity; and 4) the creation and elaboration of relations between people and people, people and things, things and things. (see A. Magun and A. Skidan).

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

Mother-machine is a system created to support life and development of a human or animal embryo, created by human for human answering political, biological and psychological demands. Mother-machine politically frees a person from the so called original sin, from suffering of child-bearing which are considered natural nowadays in order to control women and their bodies. It sets political borders between family and state as well as psychological borders between mother and child. Mother-machine is an operating name, as any person can have a baby, not only the one who defines themselves as a woman, and it means that mother is not an ideal definition. Mother-machine can’t be defined as a total dismissal of human from nature, as it, as well as the human, is a product of natural evolution of living beings and their needs. At best it is a profanation of forced controlling institutions and practices, a triumph of self-knowledge and reflection.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

In the era of universal rationalization the National Academy of Sciences produces collective knowledge, whose production methods are soup from bureaucracy, market reforms, the Soviet legacy, science, understood as “satisfaction of one’s own curiosity at the state expense” and purely administrative and economic activities. WHPH offers to recode this place in the very city center, referring to it as something that brings us healing, where neoliberal norms of human rights are suspended, where one can smoke at the corridors, and and you can see the reflection of steam from the boiler in the wrinkles of an academician — a collective dinosaur looking at us from the billboard — in which he cooks his formulations. There is a museum of achievements, satellites on a red carpet; they produce wine and a “formula of tranquility” — tablets “tryptophan”. It is a witch house, free from the pressure of society.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Object or an article of consumption. According to Baudrillard, “Apart from the uses to which we put them at any particular moment, objects in this sense have another aspect which is intimately bound up with the subject: no longer simply material bodies offering a certain resistance, they become mental precincts over which I hold sway, they become things of which I am the meaning, they become my property and my passion.”(The System of Objects, 2001). The object understood as passion is closely connected with such artistic and social phenomena as ready made and cargo-cult.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Oriental retromania appeals to foreign cultural narratives with a steadfast look to the east. But where to look? Magnetic tape of Balkan tapes, an attempt to catch something in this rustle. Cassette digging as an unbiased antithesis of hipster love for vinyl. From archaic folklore forms to futuristic techno.

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

Source of precarity. It could be understood as a radical division of labor, driven by a desire to reduce production costs. This process is inextricably linked to the development of communication tools, which have allowed to reduce the cost of coordinating production dramatically, making possible complex supply and production chains, which adapt to market conditions.

The term appeared in the 70’s, when the models of the division of labor that have existed in the enterprises producing goods, started to be transferred to the services sector. To the productions, which were not present in the commodity market, for example, management of enterprises, risks or logistics.

What corporations promote as “sharing economies” is also outsourcing, but to an individual. In these models, such as, YouDo, Uber or Airbnb, corporations try to subordinate to this model almost all aspects of the business functioning: outsourcing almost all costs or expenses.

Quoting “Platform Capitalism” by Nick Srnicek:
“Lean platforms operate through a hyper-outsourced model, whereby workers are outsourced, fixed capital is outsourced, maintenance costs are outsourced, and training is outsourced. All that remains is a bare extractive minimum – control over the platform that enables a monopoly rent to be gained.”

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

The term “path stop” refers to a gentle /aggressive interference in the personal space of another person and the resistance of the latter. Painful interaction and severe co-dependence is the main living environment within two unbearably close people. Friend- Other- Without a place of penetration- Part- Unacceptable — Path stop

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

1. Have you ever taken any substances to affect your condition while working or resting? What are the feelings associated with this experience: euphoria, depression, other strong or weak feelings? Describe how the perception of your own body and your motor functions changed before and after you took them. Describe how you felt inside a group of people before and after taking the stimulant. We invite you to take a closer look at your neuroses, diseases and pleasures that you share with others, through which you socialize, and those, which, on the contrary, push you out of groups. Do they correspond to the contemporary capitalist formation? What substances nourish / suppress them? What is their pharmacodynamics?

Author: WHPH working group

2. A set of prescriptions, notations, bodies and movements encompassing relations and substances that create and sustain affects. Pharmachoreography spans a mise en scène that telescopes from moleclar neurotransmitters to the intersubjective to the planetary social political economy of epistemes, productive forces, relations, and logistical supply chains of substances of affect.

Author: Egor Sofronov

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

Characteristics of the environment (optical, acoustic or other): transparency, fluidity, crystality, glassiness.

The places of fragility: shatters of the VDNKh, national library of Belarus, slepyanskaya water system, the institutions disappearing before your eyes, collective production as aesthetics, “Liner” restaurant at the National airport, skeletons of uncompleted hotels, under-utilised malls with deserted corridors and hollow boxes.

Transparent environments like new residential complexes, hotels, casinos, business centers, whose outlines and glass flesh are meant to signify modernity and economic growth; through the transparent bodies of which shine the skeletons of capital and corruption schemes; the dazzling glare of their surfaces does not allow to peer and hold the gaze, reflecting the ghostly piles of the (post-socialist) city, obscuring the places of memory. Transparency like exposure and possibility to see the inside.

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

What political dimensions does the sound or the body moving on the dancefloor have? The affect generated by music and distributed in the space is the strongest tool of shared collectivity. “Gender of sound”* , material conditions of music production, depression after discoteque, night as queer-time, music and political protests, spoiled party and aural engagement: “political dance floor” invites to DJ sets, sessions of collective listening, performances, etc.

• The name of the research project of Сara Tolmie and Susanna Jablonski

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Practice of small (slow) movements is developed by Marina Russkikh, researcher at Delay Department of RI for doing nothing, as a way of counteraction to the culture of acceleration which is a characteristic of liquid modernity (Zygmunt Bauman). According to Bauman, new, or light; capitalism is characterized by elusiveness, detachment to material objects and commitment to high speeds.

People who move and act faster, who come nearest to the momentariness of movement, are now the people who rule. And it is the people who cannot move as quickly, and more conspicuously yet the category of people who cannot at will leave their place at all, who are ruled. The contemporary battle of domination is waged between forces armed, respectively, with the weapons of acceleration and procrastination.

Artists, as well as other representatives of the classes exploited by the modern capital, live under constant oppression of a lack of time, they are often forced to work for maintenance at the works, which aren’t connected with art, and they are constantly limited by many deadlines, that leads to nervous breakdowns, depressions and insomnias.

Practice of the small movements resists to the enslaving speeds of capitalistic oppression, seeking to approve the value of miniscule, minimal, slow. Let yourself be slow. Feel the touch of air against the back of your palm. Hang inbetween.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

Deprivatized, with a vector from the personal to the political, from Foucault to the xenofeminist manifesto. Postuling radical anti-essentialism and the maximum extended field of application of technology.

What is interesting for us in them is the conjugation of the human with the inhuman. Reconstruction of the perception of oneself through the concept of an interface that would not be alienated. That would have been our comrade in navigation in the areas of reality, operating at different speeds.

The way for this is a radical alienation, outlined in the xenofeminist manifesto, that starts from labor and through emotional labor comes to the human in general.

Performative fictions and learning through living are practices that capture the field of meanings, previously occupied by adaption to the set conditions of someone else. They are a tool to separate oneself from the self-torturing logic of self-improvement and success.

Here recursiveness is important for us, when none of the achieved states is finite and everything could be reconsidered.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

The production drama is the affectivity unfolding in the context of (re)production and transformation of the regimes of work and leisure. PD was one of the sub-genres of socialist realism in literature and cinema, but it can also describe the deformation of mental, emotional and cognitive competencies under the influence of the productive forces of capitalism and post-socialism. The drama in PD emphasizes the dialectical couple of oppression and liberation in the context of (re)production.

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Protocols are formed as systems of rules. However, this model is not immutable. To the contrary, it is intrinsically multilayered, the system of rules could be re-established and redesigned. There are affects, emotions, attractions and neuroses that invisibly or visibly grow in the process of acting out those sets of rules. Protocols as scenarios, procedures or algorithms, as a formalisation of certain logics and operations. Along with their flexibility. What is to be controlled and programed and what to be kept spontaneous or “unsafe”: failures and breakages, transparent zones and blind spots, open and “closed” calls, emotional and political relations, desires and discipline?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

Psychogeography of data – phychodata – which is very subjective and connected to an individuality of each of us. Files with texts, photos, letters to a friend, whom you haven’t been writing for ages. GPS-tracks of the only one running last summer. A worddoc of a friend, which she asked you to print. 1642 files in a folder called “to_sort_out” on your desktop. Part of those files belong to you, leave an imprint after you, they do tell at least something about you, those endless data flows. Data are instruments of communication between us, means of learning, resources for enjoyment, tools of life producing. What kind of relationships can enter our data in and what is their class affiliation?

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

1. Superficial, shallow k. Ex.: “… it means that if someone shows off their fast knowledge, they will find it out anyway, and he will be ashamed and will be punished,” mother said. — Did you understand?.. Go to bed.”, V. Dragunsky, ” The Mystery Clears” from the cycle “The Adventures of Dennis”, 1960.

2. K., acquired in a quick way to be further converted into a product. Methods of q. k. Acquisition can be, for example, workshops, interviews, etc., which bring the greatest effectiveness in the shortest time. Ex.: “It is obvious that the spectacular enrichment of the eighty-year-olds in the 1900s-1910s was not due to quick knowledge or entrepreneurial activity: it’s hard to believe that they started every morning with the creation of the next startup.”, T. Piketty, “Capital in the Twenty-First Century”, 2015.

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

Repetition of the gesture occurs almost imperceptibly, being lost in the multitudes of significant and minor differences within the choreography of mundanity. The repetition of the gesture, bringing each time new connections and causality. Muscle tension recalled memories of her endlessly repeating dance phrases, trying to get the disobedient body to inhabit them, make them routine, bring to automatism. To bring to automatism and to automate – is it the same thing? She, however, hated rehearsals: it seemed to her that repetition and anticipation of the experience destroy its intensity. And more than that, sometimes anticipation became the event itself. “Is futuristic thinking a rehearsal?”

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

She heard Nina and K. talking about rhythm. Feeble vibrations of the voices reached her skin with a slight shiver. She has often been seized by a collective rhythm: of dark dancefloors, stinging texts and demonstrations. These days the deformed metabolism reassembled her body, incorporating failures, malfunctions and inconsistencies with oneself. “In the end, the synchronization of the rhythms of production and the inevitability of acceleration often turned out to be captured by the colonial logics,” sounded behind the wall. Her attention melted in the intoxication — everything fell into the pulsation of antibodies in her organism.

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

1. From the socialist contemplation and regeneration of the body via the vaucher to exclusivity of health and post-Soviet rituals: in this way the development of sanatorium and health institutions in Eastern Europe could be described. WH!PH! wants to use the infrastructure of the post-Soviet sanatorium (oxygen cocktails and pearl baths) and to discuss rest, laziness and non-productivity, physical and mental health, illness and toxicity, physical and cognitive regeneration practices, pharma-industrial complex.

Author: Aleksei Borisionok

2. A novel topos of post-socialist curatorial imaginary that combines an impulse to revisit, a modernist architectural taste, left nostalgia, and collectivism.

If left museology aestheticized regional exhibition-making, then a will to curate sanatoria poeticizes past collective utopias reflected in architectures and orders of gone dispositifs of leisure.

By inserting into them current labor, ecological, therapeutic, bodily, athletic, and culinary concerns, the revisited sanatorium explores commonalities and shifts in the regimes of discipline and/or control characteristic of political economies and naturecultures of the historical socialism and the neoliberal present.

Author: Egor Sofronov

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

The action takes place in the landscape, where the material for ideological constructions is plasterboard and banner fabric stretched over the frame for the press-wall. Where self-destructing new buildings coexist with (self)liquidating cultural institutions.

Planned self-destruction is a tool for competing uncertainty, an integral part of the strategy of unrestrained prototyping, appropriating areas that used to be similar to places of eternity arrangement.

Our question is how to survive, when someone is engaged in a planned self-destruction? How to expropriate the slogan of a startup culture “Fail fast and cheap. Fail often. Fail in a way that doesn’t kill you”? How to learn manoeuvring between radical destruction and rebuild, when together with dropping back from our homes and dance floors we are looking for resources to create new ones.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

A concept developed by Andrew Hewitt (2005). With historical changes of forms and operation of ideology ‘social choreography marks a shift in ideology’s mode of functioning’, i.e. offering ‘embodiment as the mechanism of ideology, replacing interpellation’ with a performance, ‘embodied ritual’, which produces social order on the bodies (Cvejic, and Vujanovic, 2013). Social choreography is an embodiment of ideology and the model for its functioning, it is a material aestheticised practice, a performance of the ideology in everyday movement and dance. Social choreography shows ‘how social order is aesthetically produced, instilled, and rehearsed’ (Koruga, 2013: 54). It happens continuously in all spheres of social life. However it is rather naturalised for the subjects who perform it and becomes visible only in a historical perspective. Hewitt views social choreography through connections between the aesthetic and the social (Klein, 2013: 30) and talks about two directions of thinking about social choreographies in everyday life: ‘one tracing the ways in which everyday experience can be aestheticized’ and ‘another tracing the ways in which ‘the aesthetic’ is, in fact, sectioned off and delineated as a distinct realm of experience’ (2005: 19). He calls the latter ‘aesthetic continuum of social choreography’, the corporeal practices (movements, gestures, postures, relations between bodies in time and space) spanning from daily movement to dance.

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

What can form the future agenda apart from science fiction? Where is it possible to peep or invent politically grounded methods of production of the future? Trader’s techniques, disaster programming, problem solving, computer games, predictions of futurologists, stress tests of employees, appropriation of holidays, friendship with non-human actors, use of random generators, collective dreaming?

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

A spontaneous grassroots alternative is a phenomenon when a conditional “user” suddenly starts using the conditions or services provided to him, not according to a direct, generally accepted example, but “coming up with” his own, for example, the back rows of cinemas are used for kissing or a lecture is used for entertainment, games. Most often this happens at a time when the environment suddenly becomes cold, boring, alien or even hostile. This phenomenon includes squats, parkour and similar practices, when people “win” from a city that does not accept them, its territory, turning its rather boring “dead” world into a “living” world, thus changing it gradually. This kind of the concept can combine quite different phenomena that are specific to the given time, from the appearance of the ready-made to the examples given above. The phenomenon peculiar to the era of postmodernism, with its reassessment of everything that already exists and attempts to overestimate, reorganize all the numerous “created” can be useful in analyzing and forecasting new strategies and assessing the previous era.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Interest towards changes in the body resulting from doing sports. Getting into the gym for the first time or after a long break, a person can be slightly frustrated, having found their body weak and clumsy. Over time, the body transforms from disobedient junk into a source of pleasure. Observing oneself as if from the outside, noting positive changes, a person engaged in sports is satisfied. You can enjoy your body both directly, feeling its strength and flexibility, and watching your sexy reflection, taking an apt pose, imagining the admiring gaze of the potential Spectator, who constantly monitors and celebrates successes. Despite the fact that motivation to do sports can be absolutely not connected with narcissistic motives, contemplation of the beauty of one’s body is an unthinkable pleasure. Thus we can conclude that sports interest is inseparable from the Other and pleasure.  Spectator — the Other inside of the self. Their gaze is a look turned out of themselves on their selves.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

Terror of the non-blood relationship is a practice of re-coding simultaneously directed inside and outside of the collective, subject, community or network. It is a symbolic gesture that speculatively unfolds from the future and acquires its materiality through the performance of the collective.

When unfolded inward, it is the answer to the question of how to saddle the corporate “we” so that after being fired it would be not so intolerably painful (practice of “de-we-fication”). At the same time a non-blood relationship is an antidote to the professional failure that turns into the personal insult. It comes into light in a situation where friendly networks are intertwined with professional ones, when affectivity is our means of production.

When unfolded outward, it is the way to embody the desires, the immobilization of the enemy by a sister kiss. This is the opacity of transparency regimes that pierce us.

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

The language of creativity is being increasingly occupied by neoliberal logic and capitalist precarity. We hear more and more mantras of creativity: touch me, sense me, more requests for free volunteer work, while losing decent working conditions (were they good once?). What forms of criticism, self-organization, understanding of creativity can we use? Do we need to defend the concept of creativity or, re-using the title of the essay by Audre Lorde, “the master’s tools will never dismantle the master’s house”? WH!PH! wants to discuss inventiveness ( izobretatel’nost ), criticism and exploitation through the creativity, history and practice of associations of cultural workers, forms of revitalization (gentrification?) and censorship, radical and collective creation. Can the sweet tongue of creativity hurt itself by a sharp tooth?

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

Inside the disease itself, the psycho-pharmacological aspects of late capitalism are not obvious: behind the pill of ibuprofen, which brings little comfort, the chains of production and distribution of pharmaceutical drugs, privatisation of knowledge and resources, relations of “the north” and “the south”, normalisation of pain in a female body and mechanisms of desubjectivation are compressed. A weak disease is the disalignment of collective and individual time of rest and work, inaction, burnout. It is more symptomatic for late capitalism. In a precarious economy illness is not protected with a sick leave or a sanatorium, what trade unions and organised workers’ parties struggled for. In this case illness is the unexpended cost of working time, biopolitical diffusion of power.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.

A trace, an imprint, a dent noticed on your body in the morning, a hickey, the lipstick stuck in the dry lips’ skin, buzzing of the muscles, ringing in the ears, the hangover dizziness, a blurry stamp or a stroke of the marker on the wrist, recently deleted files, conspiratorial connections, disturbing images, echo of pleasure. Sliding between the embodied experience and representation, affect and language, the event and its mediation. The embodied imaginary of another (utopian) space. Melancholy for time, when intensity and transcendence were possible, longing for the Event that still had transforming power, phantom collectivity.