623
intention that is closely related, the spear seems to have been assimilated to the
male and the wound to the female: wounded animals are usually found in compositions that do not contain signs, in which the presence of such animals is explained
by their taking the place of signs.”
2
History performs a curious fancy in its cloying detective work, unearthing patterns culled from private diaries of life, documenting every miniature implosion and
despair. As community life obfuscates lives and gives us our first salient impression
of the valency of categories, panmixia as it applies expressly to hominin hybridizations results in a species strange to us, though it is ours alone.
Wrestling with pariahs in absence of any theory, as yet; objectifying obstacles
with such adamantine resolve as to ever punctuate the life of the human mind, as if
it actually warranted this berserker entitlement within the greater surroundings.
Social souls, insects, avifauna, neo-tropics, corals, unfathomable repositories of
vibrant microfauna, all defy the gravitas of odds by mathematically overwhelming
chance. And to what end? Homo sapiens have endeavored to re-create biochemistry
in total isolation, non-consensually. Golem and Rosenthal effects (unrealistic expectations of others) have so tainted the underlying anthropic zeal of our quest for every
exit as to have ensured an absolute zero value; a generalized valueless status that has
no comparable anywhere in natural history.
It must be articulated. It has already been demonstrated ad nauseum. So coveted
is the political hierarchy of an indwelling obsession incredibly oblivious to the
doom and gloom it courts, no other exchange—be it of morals, ideas, increments
or preference—can exert traction upon what had long been an unceasing, tautological onslaught of a proprietary monologue. This declaration of our exile is the
language of false analogies; of musclemen metaphors and similes gleaned from a
clear enough record; the utterly blurred minutiae of mimicry. Our human library of
experience has no muse but ourselves, which means no bonobo, no kangaroo, no
octopus, no redwood, no rose can enter into the conversation, except as a dead
specimen. While it is true that primates have everything in common with their resident bacteria, there is no actual primacy that can be divined in humankind’s relational vacuum. As Roland Barthes stated, “I call Neutral everything that baffles
paradigm.” And he added, quoting from Maurice Blanchot’s The Infinite
Conversation (L’Entretien infini, 1969 The Infinite Conversation), “Weariness is
the most modest of misfortunes, the most neutral of neutrals.”
3
And later, cites
Jean-Jacques Rousseau’s “Fifth Walk,” writing, “This is the island on which I
sought refuge … to forbid me any kind of communication with the mainland so
that being unaware of all that went on in the world I might forget its existence and
that it might also forget mine.”
4
2 André Leroi-Gourhan, Treasures of Prehistoric Art, Harry N. Abrams, Inc., New York, p. 205.
3 The Neutral, by Roland Barthes,Translated by Rosalind E. Krauss and Denis Hollier, Text established, annotated, and presented by Thomas Clerc under the direction of Eric Marty, Columbia
University Press, New York, 2005, p. 20.
4 From Rousseau’s The Reveries of the Solitary Walker, translated by Charles E. Butterworth, NYU
Press, New York, 1979, quote in Barthes on p. 139.
66.2 The Earliest Evidence
intention that is closely related, the spear seems to have been assimilated to the
male and the wound to the female: wounded animals are usually found in compositions that do not contain signs, in which the presence of such animals is explained
by their taking the place of signs.”
2
History performs a curious fancy in its cloying detective work, unearthing patterns culled from private diaries of life, documenting every miniature implosion and
despair. As community life obfuscates lives and gives us our first salient impression
of the valency of categories, panmixia as it applies expressly to hominin hybridizations results in a species strange to us, though it is ours alone.
Wrestling with pariahs in absence of any theory, as yet; objectifying obstacles
with such adamantine resolve as to ever punctuate the life of the human mind, as if
it actually warranted this berserker entitlement within the greater surroundings.
Social souls, insects, avifauna, neo-tropics, corals, unfathomable repositories of
vibrant microfauna, all defy the gravitas of odds by mathematically overwhelming
chance. And to what end? Homo sapiens have endeavored to re-create biochemistry
in total isolation, non-consensually. Golem and Rosenthal effects (unrealistic expectations of others) have so tainted the underlying anthropic zeal of our quest for every
exit as to have ensured an absolute zero value; a generalized valueless status that has
no comparable anywhere in natural history.
It must be articulated. It has already been demonstrated ad nauseum. So coveted
is the political hierarchy of an indwelling obsession incredibly oblivious to the
doom and gloom it courts, no other exchange—be it of morals, ideas, increments
or preference—can exert traction upon what had long been an unceasing, tautological onslaught of a proprietary monologue. This declaration of our exile is the
language of false analogies; of musclemen metaphors and similes gleaned from a
clear enough record; the utterly blurred minutiae of mimicry. Our human library of
experience has no muse but ourselves, which means no bonobo, no kangaroo, no
octopus, no redwood, no rose can enter into the conversation, except as a dead
specimen. While it is true that primates have everything in common with their resident bacteria, there is no actual primacy that can be divined in humankind’s relational vacuum. As Roland Barthes stated, “I call Neutral everything that baffles
paradigm.” And he added, quoting from Maurice Blanchot’s The Infinite
Conversation (L’Entretien infini, 1969 The Infinite Conversation), “Weariness is
the most modest of misfortunes, the most neutral of neutrals.”
3
And later, cites
Jean-Jacques Rousseau’s “Fifth Walk,” writing, “This is the island on which I
sought refuge … to forbid me any kind of communication with the mainland so
that being unaware of all that went on in the world I might forget its existence and
that it might also forget mine.”
4
2 André Leroi-Gourhan, Treasures of Prehistoric Art, Harry N. Abrams, Inc., New York, p. 205.
3 The Neutral, by Roland Barthes,Translated by Rosalind E. Krauss and Denis Hollier, Text established, annotated, and presented by Thomas Clerc under the direction of Eric Marty, Columbia
University Press, New York, 2005, p. 20.
4 From Rousseau’s The Reveries of the Solitary Walker, translated by Charles E. Butterworth, NYU
Press, New York, 1979, quote in Barthes on p. 139.
66.2 The Earliest Evidence