Where is this again?
1)Torn from its moorings of wickedness the mooring that make it hook it to a single point, the ability to form pacts and unions with others enters into furtive and odd encounters. It forms unions with odd quiet individuals – unions that allow then to see further that they might and to see differently. To have another at your side, even If you do not trust them, is to just to have any other perspective, and another’s minds as help, but also to the meeting of you and then to define sparkling eddies of thought. That is pointer as point a mixing of people gives one, pointers that spin into other places and times, and towards other people. When together We feel so powerful, so invulnerable. It is a common, and rather a sad feeling. Common in it assertion and said in the fact that this is a blind ally or a leas often is. We might run together be together, we might form a silent pact, and yet that effect is neutralized as long as both of us fix as individuals around it. We do not let it challenge us. We remain utterly apart. We merely therefore partake in the communion wafer of a thought, in the dream or a hope . we might therefore hook together, and yet for want of… that hook remains secret.
Or perhaps one might say that hook remains virtually that is merely part of a truth a fragment in a wider reality. A pointer in which tumbles down truth tumbles down, and yet which cannot then be acted up. It is almost ere that is the dream of sharing, the ability to share as we are fixed points in a wider world castrates the affect. We have no evidence. We do not know in the world of actuality,. The world is merely left to the fantasy elements and odd truth of what we together abstract, of what cannot be thought a one, and yet what does not produce in itself the new.
Sharing might then give though and yet that thought is still born. T produces a cell a neat little union of stuffs, and et without the appeal to the beyond, without the casting of a mind into another dimension and through action, this is all utterly meaningless and problematic.
The best then we 2 do is save the life of a foolish girl because she reminds us of us all. We might block or might have blocked wickedness and yet we cannot produce. We only act upon our own past, and never in the light of what might be in future.
We agree, we might have helped one another from time to time; And yet we remain utterly outside one another influence, and do so in spite of the fact that there is a shared pact between us, that logic all takes us out of either of our positions, that might to allow us to shelter ourselves across each others positions. Our retreat into our shell like selves renders all of this impossible and improbable.
2) But is we assert the value of the individual of a self and the right of the mutual at on where else could be go? The only other place for individuals to share in the t mammoth expenditure and spectualarness of a Veneering dinner. a dinner long on ‘company’ and on luxury, and even longer of secrets.
A dinner where many guests have something o hide, and whether those that do not have something to be ashamed of or are quit frankly boring’s dinner where hypocrisy and brutishness if they are officially sanctioned are revelled in. As are greed and lust.
The message if such indigestible repasts is that it is alright to be horrid it is alright to be a crook, to borrow what you o not have in the interests of greed, and then not pay it back or pay it back problematically or pay it back using others money: It is alights long as elsewhere one is following the rules of this game – the rules of how to be nasty as laid down by society.
Are we not all nasty/ ands I t no the role of society or at least the erstwhile market to turn the nastiest of us into useful and highly productive individuals? Is this not the real point of it all?
Or again I might be a bore and an domestic horror but as I am a Britain and proud of it (and even mote as I am wealthy) that really does not matter. My view or lack of view carries a huge weight It is enough I glance for the world around m to dance (or we not already there, already caught in the paradigm, our glance and our passions makes {our} world).
Or again we might be a vindictive withered crone y
who pretend to b young, and yet as we do so as a delight to society and as a gossipy young thin all the rest of us have a duty to accept the characterization. We support it, And the fiction continues.
Vindictiveness, and greed become therefore mere pointer of universal currency. If one behaves in the right manner society will tolerate or even level in them In doing o it will of course neutralize itself utterly. It tolerates greed and never acts against it. It exists the merely as the dry feasting rule book that defines how one can be, and how that being allow or disallows sharing and when and in what way and through what manner.
Worse than that it tolerates the good in the same sense as it tolerates the bad. It breeds then into itself a false little symmetry, The point ought to be that good and bad are utterly not opposed or only opposed as nothing is with anything that is not nothing. Evil is not, and Good as enrichment certainly is. If one treats the two as one and the same this neat little difference is lost. Good acts and evil acts are judged according to the same framework and actually related identical to one another.
Or perhaps t would be better to say the well head of what makes the good and what makes the bad has slipped here. The good is now judged by whatever rules society decrees as good. It is therefore in the rules of society, and three manner we al large on those rules. These rules define the mutilate good of course as themselves as they are shared across individuals. In sharing in talking in defining at society thinks or feels together we feel we are good. A myth of democracy and the science of endless discussion just as much as a myth of aristocracy and prude. The discussion makes the good we claim.
Or as other thinkers might have it, a carefully selective mob defines what they share as a mob as the good. They loose sight therefore of those moves that change the world and those who do not. They loose sight then of actually reality beyond their charmed circle and the powers and duties of this circle. It becomes as the god of truth and any possible or positive sharing of anything beyond this is then utterly lost.
3) it is of course on such a fest that the outside in the form of a letter fall . it comes in the form of two despised individuals, a clerk and a drunkard. It comes with hatred and destruction in tow (The drunkard is paid off with enough money to kill him, which causes grief elsewhere to the system). It comes then is destruction (a destruction which tears individuals from the communal table). The outside falls then on this nice little set of unions and thoughts that were really all about me all along. It falls and breaks up everything. It falls and the world is again changed: Consequence and effects start to be more truly felt, as the neat barriers us and them, me and outside start really to slip away.