The Boston Marathon as seen on OSNs

Είχα την ευκαιρία να πέσω σε μια εξαιρετική προσπάθεια  για την συλλογή αποδείξεων περί ύπαρξης εξωγήινων μορφών ζωής στη γη. Ταυτόχρονα, αυτή η προσπάθεια μας αποδεικνύει με τον πιο in your face τρόπο πως η βλακεία είναι ανίκητη, απύθμενη, ατέρμονη και αααβάδιστη. Την προσπάθεια την βρισκεται στο Public Shaming και αυτό που ακολουθεί είναι από εκεί.

“Two explosives went off at the Boston Marathon on Monday, April 15, 2013. There are reported casualties and many more reported injured. Information is still coming in and no one is sure who is behind the attacks. Domestic terrorists? Foreign terrorists? A lone, disturbed individual? WE JUST DON’T KNOW!
But, minutes after the explosions, internet tough guys and girls were already pointing the blame and ready to kill. Posted below are some of the horrible shit that was said online, all posted no more than a couple hours after the tragedy happened. And I stress SOME. Most of the posts on here, I’m able to look through and post the very “best” of the worst. I couldn’t even keep up with all the shitty tweets today.
Blame the Muslims / Arabs / Anyone who looks or sounds Middle Eastern because we are uneducated dimwits:

The weird as hell people who actually think North Korea is behind this. (Dammit, how did we not catch that one guy on the one plane coming in from North Korea!?):

(…)
And then, of course, is the “THANKS, OBAMA!” crowd:

“I’m going to talk a lot of tough shit about going to war & then follow it up with the fact that I will not be one of those going to war.”
And, hell, I don’t even know how to categorize this one:

Οι εδώ αντιδράσεις κυμάνθηκαν από τα “ΕΥΤΥΧΩΣ/ΤΟΥΛΑΧΙΣΤΟΝ η ελληνική αποστολή/έλληνες είναι όλοι καλά” ή “ΣΟΚ, δεν το πιστεύω αυτό που έγινε”. Δεν θα διαφωνήσω. Ούτε εγώ το πιστεύω. Και προφανώς ήδη έχουν γραφτεί πάμπολλα περί επιλεκτικών ευαισθησιών, τόσα πολλά που να γράψω κι εγώ κάτι θα μοιάσει πλέον ως plagiarism. Αλλά ρε ΚΑΦΡΕ! Το πρώτο που σκέφτηκες ήταν “Ευτυχώς οι Έλληνες είναι καλά;” Και στη συνέχεια, όταν σου επισημαίνουν οτι αυτό που έγραψες είναι καφρίλα, προσπαθείς να το υπερασπιστείς;
Ένα στάδιο αναισθησίας παραπέρα, σε λίγο πιο δύσκολες στιγμές, κι όταν πλέον έχει μειωθεί σημαντικά η δυνατότητά μας να κατανοήσουμε και να συμμεριστούμε τα συναισθήματα και την κατάσταση του άλλου, συνεπάγεται πως πιθανά το “Προφανώς με νοιάζουν και οι άλλοι, αλλά οι ομοεθνείς μου λίγο παραπάνω”, μπορεί εύκολα να μετατραπεί σχετικά σύντομα σε “Προφανώς με νοιάζουν μόνο ομοεθνείς μου (τώρα που καίγεται ο κώλος μου)”.

Άλλωστε για πολλούς ισχύει ήδη. Πέρα των Αμερικανικών συνόρων.

Frank Zappa: Statement To Congress, September 19, 1985

extract from Record Labeling: Hearing Before the Committee on Commerce, Science, and Transportation, United States Senate, Ninety-Ninth Congress: First Session on Contents of Music and the Lyrics of Records.

The First thing I would like to do, because I know there is some foreign press involved here and they might not understand what the issue is about, one of the things the issue is about is the First Amendment to the Constitution, and it is short and I would like to read it so they will understand. It says:

Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof, or abridging the freedom of speech or of the press or the right of the people peaceably to assemble and to petition the government for a redress of grievances.

That is for reference.

These are my personal observations and opinions. They are addressed to the PMRC [Parents’ Music Resource Centre] as well as this committee. I speak on behalf of no group or professional organization.

The PMRC proposal is an ill-conceived piece of nonsense which fails to deliver any real benefits to children, infringes the civil liberties of people who are not children, and promises to keep the courts busy for years, dealing with the interpretational and enforcemental problems inherent in the proposal’s design.

It is my understanding that, in law, First Amendment Issues are decided with a preference for the least restrictive alternative. In this context, the PMRC’s demands are the equivalent of treating dandruff by decapitation.

No one has forced Mrs. Baker or Mrs. Gore to bring Prince or Sheena Easton into their homes. Thanks to the Constitution, they are free to buy other forms of music for their children. Apparently, they insist on purchasing the works of contemporary recording artists in order to support a personal illusion of aerobic sophistication. Ladies, please be advised: The $8.98 purchase price does not entitle you to a kiss on the foot from the composer or performer in exchange for a spin on the family Victrola. Taken as a whole, the complete list of PMRC demands reads like an instruction manual for some sinister kind of “toilet training program” to house-break all composers and performers because of the lyrics of a few. Ladies, how dare you?

[bold mine, hearing here]

to warn and object

I am so afraid of people’s words.
They describe so distinctly everything:
And this they call dog and that they call house,
here the start and there the end.

I worry about their mockery with words,
they know everything, what will be, what was;
no mountain is still miraculous;
and their house and yard lead right up to God.

I want to warn and object: Let the things be!
I enjoy listening to the sound they are making.
But you always touch: and they hush and stand still.
That’s how you kill.

In Celebration of Me (1909), by Rainer Maria Rilke, translated by Annemarie S. Kidder.

system – deconstruction

If by ‘system’ is meant—and this is the minimal sense of the word—a sort of consequence, coherence and insistence—a certain gathering together—there is an injunction to the system that I have never renounced, and never wished to. This can be seen in the recurrence of motifs and references from one text to another in my work, despite the differing occasions and pretexts—a recurrence that, having reached a certain age, I find rather striking. What I have managed to write in the course of these past thirty years has been guided by a certain insistence that others may well find downright monotonous. ‘System,’ however, in a philosophical sense that is more rigorous and perhaps more modern, can also be taken to mean a totalization in the configuration, a continuity of all statements, a form of coherence (not coherence itself), involving the syllogicity of logic, a certain syn which is no longer simply that of gathering in general, but rather of the assemblage of ontological propositions. In that case deconstruction, without being anti-systematic, is on the contrary, and nevertheless, not only a search for, but itself a consequence of, the fact that the system is impossible; it often consists, regularly or recurrently, in making appear—in each alleged system, in each self-interpretation of and by a system—a force of dislocation, a limit in the totalization, a limit in the movement of syllogistic synthesis. Deconstruction is not a method for discovering that which resists the system; it consists, rather, in remarking, in the reading and interpretation of texts, that what has made it possible for philosophers to effect a system is nothing other than a certain dysfunction or ‘disadjustment,’ a certain incapacity to close the system. Wherever I have followed this investigative approach, it has been a question of showing that the system does not work, and that this dysfunction not only interrupts the system but itself accounts for the desire for system, which draws its élan from this very disadjoinment, or disjunction. On each occasion, the disjunction has a privileged site in that which one calls a philosophical corpus. Basically, deconstruction as I see it is an attempt to train the beam of analysis onto this disjointing link.

Jacques Derrida, “I Have A Taste For The Secret”

“The Second Self: Computers and the Human Spirit” by Sherry Turkle

Extract from the book “The Second Self: Computers and the Human Spirit” by Sherry Turkle (Chapter 6. Hackers: Loving the Machine for Itself, p.185)

Bibliographic Record

Turkle, S. (2008). The Second Self: Computers and the Human Spirit (20th ed., first edition published by Simon & Schuster, Inc., New York in 1984). Cambridge, Massachusetts. London, England: The MIT Press.