You want out? I want in. | Mayo 2014 | Is there such thing as a FREE magazine?
STICK TOGETHER THE SLAP STICK
THE DESIGN LEADER IN SKATEBOARDING™ | SKATEGOLDCOAST.COM
To understand this t-shirt you must first understand this t-shirt you must first understand this t-shirt you must first understand this t-shirt you must first understand this t-shirt you must first understand this t-shirt you must first understand this t-shirt you must first understand this t-shirt you must first understand this t-shirt you must first understand this t-shirt <model> <title> RECURSION </title> </model>
MACHINA T-Shirt Collection available at: KAMIKAZE STORE Tonalรก #47 esquina con Colima Col. Roma COMMON PEOPLE Emilio Castelar #149 Col. Polanco
3-8 junio, 2014
cine y otros mundos distrital.mx/
Despite different cultures, middle-class youth all over the world seem to live their lives as if in a parallel universe. They get up in the morning, put on their Leviâ€™s and Nikes, grab their caps and backpacks, and Sony personal CD players and head for school.
So, if consumers are like roaches, then marketers must forever be dreaming up new concoctions for industrial-strength Raid.
Four years ago, when I started writing this book, my hypothesis was mostly based on a hunch. I had been doing some research on university campuses and had begun to notice that many students I was meeting were preoccupied with the inroads private corporations were making into their public schools. They were angry that ads were creeping into cafeterias, common rooms, even washrooms; that their schools were diving into exclusive distribution deals with soft-drink companies and computer manufacturers, and that academic studies were starting to look more and more like market research.
The astronomical growth in the wealth and cultural influence of multi-national corporations over the last fifteen years can arguably be traced back to a single, seemingly innocuous idea developed by management theorists in the mid-1980s: that successful corporations must primarily produce brands, as opposed to products.
More fundamentally than somewhat antiquated notions of “pure”education and research, what is lost as schools “pretend they are corporations” (to borrow a phrase from the University of Florida) is the very idea of unbranded space and collective responsibility. University campuses in particular with their residences, libraries, green spaces and common standards for open and respectful discourse – play a crucial, if now largely symbolic, role: they are the one place where young people can see a genuine public life being lived. And however imperfectly we may have protected these institutions in the past, at this point in history the argument against transforming education into a brand-extension exercise is much the same as the one for national parks and nature reserves: these quasi-sacred spaces remind us that unbranded space is still possible.
Y O S O Y CINE
Foto: Evangelina Elizondo
When we lack the ability to talk back to entities that are culturally and politically powerful, the very foundations of free speech and democratic society are called into question.
Scott Bedbury, Starbucks’ vice president of marketing, openly recognized that “consumers don’t truly believe there’s a huge difference between products,” which is why brands “must establish emotional” ties with their customers through “the Starbuks Experience.” The people who line up for Starbucks, writes CEO Howard Shultz, aren’t just there for coffee. “It’s the romance of the coffee experience, the feeling of warmth and community people get in Starbucks stores.
No matter what a woman’s appearance may be, it will be used to undermine what she is saying and taken to individualize –as her personal problem– observations she makes about the beauty myth in society.
McDonald’s, meanwhile, continues busily to harass small shopkeepers and restaurateurs of Scottish descent for that nationality’s uncompetitive predisposition toward the Mc prefix on its surnames. The company sued the McAl an’s sausage stand in Denmark; the Scottish-themed sandwich shop McMunchies in Buckinghamshire; went after Elizabeth McCaughey’s McCoffee shop in the San Francisco Bay Area; and waged a twenty-six-year battle against a man named Ronald McDonald whose McDonald’s Family Restaurant in a tiny town in Il inois had been around since 1956.
All my parents wanted was the open road and a VW camper van. That was enough escape for them. The ocean, the night sky, some acoustic guitar.. what more could you ask? Well, actually, you could ask to go soaring off the side of a mountain on a snowboard, feeling as if, for one moment you are riding the clouds instead of the snow. You could scour Southeast Asia, like the world weary twenty somethings in Alex Garlandâ€™s novel The Beach, looking for the one corner of the globe uncharted by the Lonely Planet to start your own private utopia. You could, for the matter, join a new age cult and dream of alien abduction. From the occult to raves to riots it seems that the eternal urge for escape has never enjoyed such niche marketing.
In 1991, Disney forced a group of New Zealand parents in a remote country town to remove their amateur renditions of Pluto and Donald Duck from a playground mural; and Barney has been breaking up children’s birthday parties across the U.S., claiming that any parent caught dressed in a purple dinosaur suit is violating its trademark. The Lyons Group, which owns the Barney character, “has sent 1,000 letters to shop owners” renting or selling the offending costumes. “They can have a dinosaur costume. It’s when it’s a purple dinosaur that it’s illegal, and it doesn’t matter what shade of purple, either,” says Susan Elsner Furman, Lyons’ spokesperson.
POP SOME WOOD
THE HEART ON BY DENIS CARRIER
THE DESIGN LEADER IN SKATEBOARDING™ | SKATEGOLDCOAST.COM
What haunts me is not exactly the absence of literal space so much as a deep craving for metaphorical space: release, escape, some kind of open-ended freedom.
You want out? I want in. | Mayo 2014 | Is there such thing as a FREE magazine?
Psychologists use the term â€œsocializationâ€? to designate the process by which children are trained to think and act as society demands.
A person is said to be well socialized if he believes in and obeys the moral code of his society and fits in well as a functioning part of that society.
The moral code of our society is so demanding that no one can think, feel and act in a completely moral way.
For example, we are not supposed to hate anyone, yet almost everyone hates somebody at some time or other, whether he admits it to himself or not.
Some people are so highly socialized that the attempt to think, feel and act morally imposes a severe burden on them.
In order to avoid feelings of guilt, they continually have to deceive themselves about their own motives and find moral explanations for feelings and actions that in reality have a non-moral origin.
We use the term â€œoversocializedâ€? to describe such people.
Oversocialization can lead to low self-esteem, a sense of powerlessness, defeatism, guilt, etc.
One of the most important means by which our society socializes children is by making them feel ashamed of behavior or speech that is contrary to societyâ€™s expectations.
If this is overdone, or if a particular child is especially susceptible to such feelings, he ends by feeling ashamed of HIMSELF.
The majority of people engage in a significant amount of naughty behavior.
They lie, they commit petty thefts, they break traffic laws, they goof off at work, they hate someone, they say spiteful things or they use some underhanded trick to get ahead of the other guy.
The oversocialized person cannot do these things, or if he does do them he generates in himself a sense of shame and self-hatred. The oversocialized person cannot even experience, without guilt, thoughts or feelings that are contrary to the accepted morality; he cannot think â€œuncleanâ€? thoughts.
And socialization is not just a matter of morality; we are socialized to confirm to many norms of behavior that do not fall under the heading of morality.
We suggest that oversocialization is among the more serious cruelties that human beings inflict on one another.
Human beings have a need (probably based in biology) for something that we will call the â€œpower process.â€? This is closely related to the need for power (which is widely recognized) but is not quite the same thing. The power process has four elements. The three most clear-cut of these we call goal, effort and attainment of goal. (Everyone needs to have goals whose attainment requires effort, and needs to succeed in attaining at least some of his goals.) The fourth element is more difficult to define and may not be necessary for everyone. We call it autonomy and will discuss it later.
Consider the hypothetical case of a man who can have anything he wants just by wishing for it.
Such a man has power, but he will develop serious psychological problems.
At first he will have a lot of fun, but by and by he will become acutely bored and demoralized. Eventually he may become clinically depressed. History shows that leisured aristocracies tend to become decadent. This is not true of fighting aristocracies that have to struggle to maintain their power. But leisured, secure aristocracies that have no need to exert themselves usually become bored, hedonistic and demoralized, even though they have power. This shows that power is not enough. One must have goals toward which to exercise oneâ€™s power.
Everyone has goals; if nothing else, to obtain the physical necessities of life: food, water and whatever clothing and shelter are made necessary by the climate. But the leisured aristocrat obtains these things without effort. Hence his boredom and demoralization.
Basta una vela.
QuĂŠ esta noche la alcoba
no tenga mucha luz.
El ansia de su ilĂcito placer se ha saciado. Del colchĂłn se han levantado y aprisa se visten sin hablar. Por separado salen, a escondidas, de la casaâ€Ś
Lo perdió para siempre.
Y ahora busca
en los labios de cada
los labios de aquél…
Nonattainment of important goals results in death if the goals are physical necessities, and in frustration if nonattainment of the goals is compatible with survival. Consistent failure to attain goals throughout life results in defeatism, low self-esteem or depression.
Thus, in order to avoid serious psychological problems, a human being needs goals whose attainment requires effort, and he must have a reasonable rate of success in attaining his goals. 64
But not every leisured aristocrat becomes bored and demoralized.
For example, the emperor Hirohito, instead of sinking into decadent hedonism, devoted himself to marine biology, a field in which he became distinguished. When people do not have to exert themselves to satisfy their physical needs they often set up artificial goals for themselves. In many cases they then pursue these goals with the same energy and emotional involvement that they otherwise would have put into the search for physical necessities. Thus the aristocrats of the Roman Empire had their literary pretentions; many European aristocrats a few centuries ago invested tremendous time and energy in hunting, though they certainly didnâ€™t need the meat; other aristocracies have competed for status through elaborate displays of wealth; and a few aristocrats, like Hirohito, have turned to science.
In modern industrial society only minimal effort is necessary to satisfy oneâ€™s physical needs.
The only requirements are a moderate amount of intelligence, and most of all, simple OBEDIENCE.
(Yes, there is an underclass that cannot take physical necessities for granted, but we are speaking here of mainstream society.)
We use the term “surrogate activity” to designate an activity that is directed toward an artificial goal that people set up for themselves merely in order to have some goal to work toward, or let us say, merely for the sake of the “fulfillment” that they get from pursuing the goal.
For many if not most people, surrogate activities are less satisfying than the pursuit of real goals (that is, goals that people would want to attain even if their need for the power process were already fulfilled).
One indication of this is the fact that, in many or most cases, people who are deeply involved in surrogate activities are never satisfied, never at rest.
When one does not have adequate opportunity to go throughout the power process the consequences are:
boredom, demoralization, low self-esteem, inferiority feelings, defeatism, depression, anxiety, guilt, frustration, hostility, spouse or child abuse, insatiable hedonism, abnormal sexual behavior, sleep disorders, eating disorders, etc.
There is good reason to believe that primitive man suffered from less stress and frustration and was better satisfied with his way of life than modern man is.
We attribute the social and psychological problems of modern society to the fact that society requires people to live under conditions radically different from those under which the human race evolved and to behave in ways that conflict with the patterns of behavior that the human race developed while living under the earlier conditions.
The conservatives are fools: They whine about the decay of traditional values, yet they enthusiastically support technological progress and economic growth.
Apparently it never occurs to them that you canâ€™t make rapid, drastic changes in the technology and the economy of a society without causing rapid changes in all other aspects of the society as well, and that such rapid changes inevitably break down traditional values.
We divide human drives into three groups: (1) those drives that can be satisfied with minimal effort; (2) those that can be satisfied but only at the cost of serious effort; (3) those that cannot be adequately satisfied no matter how much effort one makes.
The power process is the process of satisfying the drives of the second group. The more drives there are in the third group, the more there is frustration, anger, eventually defeatism, depression, etc.
In modern industrial society natural human drives tend to be pushed into the first and third groups, and the second group tends to consist increasingly of artificially created drives.
Advertising and marketing techniques have been developed that make many people feel they need things that their grandparents never desired or even dreamed of.
It requires serious effort to earn enough money to satisfy these artificial needs, hence they fall into group 2.
It seems that for many people, maybe the majority, these artificial forms of the power process are insufficient.
A theme that appears repeatedly in the writings of the social critics of the second half of the 20th century is the sense of purposelessness that afflicts many people in modern society.
We suggest that the so-called â€œidentity crisisâ€? is actually a search for a sense of purpose, often for commitment to a suitable surrogate activity.
Very widespread in modern society is the search for â€œfulfillment.â€?
But we think that for the majority of people an activity whose main goal is fulfillment (that is, a surrogate activity) does not bring completely satisfactory fulfillment.
In other words, it does not fully satisfy the need for the power process.
That need can be fully satisfied only through activities that have some external goal, such as physical necessities, sex, love, status, revenge, etc.
“We live in a world in which relatively few people –maybe 500 or 1,000– make the important decisions.” – Philip B. Heymann of Harvard Law School, quoted by Anthony Lewis, New York Times, April 21, 1995.
One may become angry, but modern society cannot permit fighting.
When going somewhere one may be in a hurry, or one may be in a mood to travel slowly, but one generally has no choice but to move with the flow of traffic and obey the traffic signals.
We can believe in any religion we like (as long as it does not encourage behavior that is dangerous to the system).
We can go to bed with anyone we like (as long as we practice â€œsafe sexâ€?).
We can do anything we like as long as it is UNIMPORTANT.
But in all IMPORTANT matters the system tends increasingly to regulate our behavior.
We suggest that modern manâ€™s obsession with longevity, and with maintaining physical vigor and sexual attractiveness to an advanced age, is a symptom of unfulfillment resulting from deprivation with respect to the power process. The â€œmid-life crisisâ€? also is such a symptom. So is the lack of interest in having children that is fairly common in modern society but almost unheard-of in primitive societies.
Not everyone in industrial-technological society suffers from psychological problems. Some people even profess to be quite satisfied with society as it is.
People vary in their susceptibility to advertising and marketing techniques. Some people are so susceptible that, even if they make a great deal of money, they cannot satisfy their constant craving for the shiny new toys that the marketing industry dangles before their eyes. So they always feel hard-pressed financially even if their income is large, and their cravings are frustrated.
Some people have low susceptibility to advertising and marketing techniques. These are the people who arenâ€™t interested in money. Material acquisition does not serve their need for the power process.
sin coraza no dejamos pasar la ocasi贸n del sonido que una vez tenso nos llev贸 por el aire
我 的 船 正 在 起 飞 THIS PAGE IS NOT FOR SALE
(We have assumed that the desire for material acquisition is entirely a creation of the advertising and marketing industry. Of course itâ€™s not that simple.)
Is an astronomer, a mathematician or an entomologist curious about the properties of isopropyltrimethylmethane? Is the chemist curious about the appropriate classification of a new species of beetle?
By â€œfreedomâ€? we mean the opportunity to go through the power process, with real goals not the artificial goals of surrogate activities, and without interference, manipulation or supervision from anyone, especially from any large organization.
Freedom means being in control (either as an individual or as a member of a SMALL group) of the life-and-death issues of oneâ€™s existence; food, clothing, shelter and defense against whatever threats there may be in oneâ€™s environment.
Imagine a society that subjects people to conditions that make them terrible unhappy, then gives them the drugs to take away their unhappiness.
Instead of removing the conditions that make people depressed, modern society gives them antidepressant drugs. In effect, antidepressants are a means of modifying an individualâ€™s internal state in such a way as to enable him to tolerate social conditions that he would otherwise find intolerable.
la ocasi贸n no se agota cuando y el retrovisor nos deja ver el
Our society tends to regard as a “sickness” any mode of thought or behavior that is inconvenient for the system, and this is plausible because when an individual doesn’t fit into the system it causes pain to the individual as well as problems for the system. Thus the manipulation of an individual to adjust him to the system is seen as a “cure” for a “sickness” and therefore as good.
Si entiendes c贸mo funciona el universo, en cierto modo lo controlas.
la luz sopl贸 una esfera d贸nde un azul dos manos una boca nadie salvo nosotros te das cuenta y el meridiano igual que la ocasi贸n si lo buscamos
A los doce años uno de mis amigos apostó con otro una bolsa de dulces a que yo nunca haría nada importante. No sé si la apuesta se saldó en algún momento, y si lo hicieron, no sé quién la ganó.
Cuando uno se enfrenta a la posiblidad de una muerte temprana se da cuenta de que la vida vale la pena y de que quieres hacer muchas cosas.
Me sentĂa como una especie de personaje trĂĄgico.
Alguien dijo una vez que a los cientĂficos y las prostitutas les pagan por hacer lo que les gusta.
En 1783 un profesor de Cambridge, John Michell, publicó un artículo en Philosophical Transactions of the Royal Society of London sobre lo que llamaba “estrellas negras”. Apuntaba que una estrella que fuera lo suficientemente grande y compacta tendría un campo gravitacional tan fuerte que la luz no podría escapar. Cualquier luz emitida desde la superficie de la estrella sería arrastrada de vuelta por la atracción gravitacional de la estrella sin que pudiera llegar muy lejos.
Hoy en día me preocupa más tener razón que ser razonable.
La naturaleza es hip贸crita y esconde las singularidades en los agujeros negros, donde no se ven.
Se resume en esta sencilla fórmula donde S es la entropía y A el área de horizonte.
Esta expresión contiene las tres constantes fundalmentales de la naturaleza: c, la velocidad de la luz; G, la constante de Newton de la gravitación; y ħ, la constante de Planck reducida.
Ac3 S = _____ 4침G
La idea es que no hay una sola historia del universo, sino una serie de todas las historias posibles del universo, todas ellas igual de reales (signifique lo que signifique eso).
----- que lo rodea y estar ----- erizo (Schlegel)
...disfrazamos nuestro objeto de estudio utilizando términos técnicos como “historias de partículas que se cierran”, que es el nombre en clave para viajar en el tiempo.
...a menudo la clave es encontrar la formulaci贸n correcta de un problema para solucionarlo.
¿Qué ocurre si viajas al pasado y matas a tu abuelo antes de que conciba a tu padre? ¿Existirás en el presente? Si no existieras, no podrías viajar al pasado y matar a tu abuelo. Por supuesto, es una paradoja sólo si crees que gozas del libro albedrío para hacer lo que quieras y cambiar la historia cuando viajas al pasado.
La condición de la ausencia de límites es la clave de la creación, la razón por la cual estamos aquí.
donâ€™t forget we are in love
donâ€™t forget the nightmares of your father screaming like crazy
donâ€™t forget when the beaver bit you
donâ€™t forget when the squirrels bit mom
donâ€™t forget when the guy you thought was your friend kicked you in the nuts
donâ€™t forget all that time when you felt your mom preferred someone else
donâ€™t forget when you use to daydream about killing your schoolmates all of them your teachers your brothers your family all of them
donâ€™t forget all the time the phone rang and you hoped to god it was bad news about your father dying about your mother dying about the girlfriend you loved dying
donâ€™t forget when you had your first girlfriend at twelve or thirteen and she died and you felt stupid because you felt nothing you and just pretended to cry when her friend gave you the news on the phone and then you felt even more stupid when two weeks later that dead girlfriend of yours called saying hi it was a joke i was never dead i love you
Los hombres tienen soluciones fáciles para todas las cosas convencionales; las más fáciles de las soluciones fáciles. Es claro, por lo tanto, que debemos buscar lo difícil. Cada cosa que vive tiende a ello.
donâ€™t forget all those feelings you have inside
forget who you were
forget who you are
forget where you live
forget your name your last name your age
forget your friends your lovers your father mother and brothers
forget when your dog died
forget what you believe in
forget what you love feel want like enjoy hate
forget what makes you feel stupid and miserable
forget you are alive
forget you are in love
(forget you are alone) 172
forget you will eventually die
(reset reset reset reset reset reset reset)
Aquel que desee ser un estadista sabio, nos dice Platón, debe salir de la caverna de la vida común a la luz del día del mundo ideal; debe aprender a mirar al sol, a conocer y amar el bien.
Pero cuando haya completado esta educación, ha de retornar nuevamente a las sombras, a los afanes y la aversión de la caverna, desechando, por servicio a sus semejantes, el espectáculo de lo mejor. 175
La vuelta a la caverna, en cierta forma y en cierto momento, es ineludible si queremos emplear correctamente el tiempo, ya que para obrar correctamente parece esencial que exista un conocimiento del bien...
...y, sin embargo, la actuaci贸n recta implica necesariamente la renuncia, en nuestra vida, a mucho de lo que ese conocimiento del bien nos dice que es precioso. 176
...la libertad exterior s贸lo se emplea sabiamente cuando se rinde.
Solo, infinitamente solo, reflexiono sobre la vida humana.
La finalidad de cada vida reside fundamentalmente fuera de ella misma...
Four years after our motherâ€™s death, the post office continued to deliver letters that were addressed to her. The post office had taken no notice of her death.
Estar juntos es el amor, la muerte, la palabra, dormir.
Near the Coptic quarter in Cairo we noticed whole rows of streets in whose four- and five-story houses thousands of chickens and goats and even pigs are kept. We tried to imagine what the noise would be like if these houses were to burn down.
A hairdresser who suddenly went mad and decapitated a duke, allegedly a member of the royal family, with a razor and who is now in the lunatic asylum in Reading â€“formerly the famous Reading Jailâ€“ is said to have declared himself ready to make his head available for those scientific purposes which, in his opinion, would be rewarded with the Nobel Prize within at least eight or ten years.
Bailar es un estado del individuo.
A woman in Atzbach was murdered by her husband because, in his opinion, she had carried the wrong child with her safety from their burning house. She had not saved their eight-year-old son, for whom the man had special plans, but had saved the daughter, who was not loved by the husband. When the husband was asked, in the District Court in Wels, what plans he had had for his son, who had been completely consumed by the fire, the husband replied that he had intented him to be an anarchist and a mass murderer of dictatorships and thus a destroyer of the state.
Olivia Bee oliviabee.com
Catherine Lemblé catherinelemble.com
Margaret Durow margaretdurow.com
Keri Smith fragmentos del libro Destroza este diario (Paidós, 2014)
Abel Ibáñez Galván (toda la ropa de venta en Diesel Store: Pedro Calderon de la Barca 108, Polanco)
Andrea Belmont andreabelmont.com
Alicia Griffiths aliciagriffiths.tumblr.com
Emmanuel Rosario emmanuel-rosario.tumblr.com
Wil Symons flickr.com/photos/wilsymons
TEXTOS 14-36, 190
Naomi Klein fragmentos del libro No Logo (Picador, 2000)
Theodore Kaczynski fragmentos de The Unabomber’s Manifesto (The New York Times y The Washington Post, 1995)
Stephen Hawking fragmentos del libro Breve historia de mi vida (Crítica, 2014)
Abel Ibáñez Galván twitter.com/abel_ibanez
Bertrand Russell fragmentos del libro El credo del hombre libre (Cátedra, 2013)
Thomas Bernhard fragmentos del libro The voice imitator (The University of Chicago, 1997)
David Ogilvy cita del libro Confessions of an Advertising Man (Atheneum, 1963)
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Absolut Vodkaâ€™s 1997 Absolut Kelly Internet site provided an early preview of the direction in which branded media are headed. The distiller had long since solicited original, brand-centered creations from visual artists, fashion designers and novelists to use in its advertisments â€“but this was different. On Absolut Kelly, only the name of the site advertised the product; the rest was an illustrated excerpt from Wired magazine editor Kevin Kellyâ€™s book Out of Control. This, it seemed, was what the brand managers had aspired to all along: for their brands to become quietly integrated into the heart of the culture. Sure, manufacturers will launch noisy interrumptions if they are locked on the wrong side of the commerce/culture divide, but what they really want it for their brand to earn the right to be accepted, not just as advertising art but simply as art.
What these companies produced primarly were not things, they said, but images of their brands. Their real work lay not in manufacturing but in marketing. This formula, needless to say, has proved enormously profitable, and its success has companies competing in a race toward weightlessness: whoever owns the least, has the fewest employees on the payroll and produces the most powerful images, as opposed to products, wins the race.
A DROP OF ORIGINALITY oN EACH BOTTLE. A limited collection of ABSOLUT VODKA Transformed into 4 million original designs.
EVITA EL EXCESO.
As a private person, I have a passion for landscape, and I have never seen one improved by a billboard. Where every prospect pleases, man is at his vilest when he erects a billboard. When I retire from Madison Avenue, I am going to start a secret society of masked vigilantes who will travel around the world on silent motor bicycles, chopping down posters at the dark of the moon. How many juries will convict us when we are caught in these acts of beneficient citizenship?
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