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Does Collecting Make You Feel Dirty?
I do not want to be what you remember. I only want to remember what we forget.

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From: bobo_amargo Date: January 10th, 2006 09:41 pm (UTC) (LINK TO SPECIFIC ENTRY)


A remark and a question.

Tablet the First:

It's the genuine teacher's prayer that he or she not be what the pupil remembers; that, rather, what is remembered is that of which the teacher stands only as articulating representative (cf. Wallace Stevens's "Angel Surrounded by Paysans").

Tablet the Second:

Do you mean that you want to cognitively retain, so to enumerate, the things "we've" forgotten, or that you want to eradicate the forgetting that's happened? An example of the former would be my being able to number each of the things I used to know about Stevens. An example of the latter would be my wish to regain the knowledge of Stevens I used to have.
cbertsch From: cbertsch Date: January 10th, 2006 10:01 pm (UTC) (LINK TO SPECIFIC ENTRY)

Re: Scruples

I was going for the opacity of multiple meanings there, but given the command to prioritize one possible interpretation, I'd construct one that focuses on the pronouns. "I" want to remember what "we" forget, the idea being that the collectivity -- if only a twosome -- of the first-person plural is founded on an erasure of the first-person singulars that it sublates. This reading is complicated by the first sentence, of course, which speaks to the problem of identity over time. Perhaps the "I" in the second sentence wants to remember, not only the remainder left behind by the construction of the "we," but also the extent to which it is itself an unstable category, held together by fictions of continuity that end up serving as its jailkeepers.
frostedfuckhead From: frostedfuckhead Date: January 11th, 2006 03:32 am (UTC) (LINK TO SPECIFIC ENTRY)

Re: Scruples

What if I remember that I wanted to forget?
_luaineach From: _luaineach Date: January 11th, 2006 04:13 am (UTC) (LINK TO SPECIFIC ENTRY)

Re: Scruples

Interesting, interesting, the comments/take on this. I read "I do not want to be what you remember" as not wanting to "be" (to the other person) what they have constructed of the things they chose to remember of you but to just *be* what you *are*. My simultaneous interpretation (or nearly simultaneous) was even more focused on perception and mindfulness: "I don't want to be only the things *you* are conscious of [if remember is taken as conscious awareness and valuation, whether it be of "you" 8 years ago or "you" 8 minutes ago], I want to be everything that I am." In other words: my identity extends beyond your perception.

And, curiously (or, maybe not, for me), I attached no value to the "I don't want to" in a "negative" sense per se. I didn't read "I don't want to be what you remember" as "I don't *like* what you remember" or any sort of that sort of value. It personally resonated more as a statement of "your perceptions (whether current or in memory) do not cover the now of me, nor the totality."

::rubbing eyes::

Sleepy sleepy monsterously fatigued. Will repost more articulately in the a.m. if I re-read this and find it has made no sense. :)
From: bobo_amargo Date: January 11th, 2006 01:59 am (UTC) (LINK TO SPECIFIC ENTRY)

Derri . . . ère: Oui-dire

I am always already absent from my language, or absent from this supposed experience of the new, of singularity, etc. That would mean that in order for my pronunciation of the word "je" to be an act of language, it must be a signal word, that is, it must be originally repeated. If it were not already constituted by the possibility of repetition, it would not function as an act of language. If the repetition is original, that means that I am not dealing with the new ("l’inédit") in language. You were reticent about saying, “I am dead.” I believe that the condition for a true act of language is my being able to say, “I am dead.”
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