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n o t e s preface 1. The standard reference point here is Sartre’s phenomenological gap between the Self-for-the-Self and the Self-for-Others. 2. For more on the ideological repercussions of such ‘‘symbolic efficiency,’’ see Zizek, The Plague of Fantasies (110). 3. The significance of puns such as Nick Hornby’s High Fidelity should likewise not be underestimated. This is especially so since Friedrich Kittler has gone to such lengths to underline the sociotechnical foundations for such ‘‘fidelity ’’ between the reproduction of sound (the Mother’s voice, His Master’s voice, Goethe’s voice, etc.) and the primary discourse network of love’s demand to ‘‘remain faithful.’’ 4. Bill Nichols (1996) has noted that new-media discourse tends to fetishize the equipment used to represent or access libidinal material as much as the libidinal material itself. However, this is hardly a new gesture, since those countless poems to ‘‘Cupid-bow lips’’ similarly fetishize the medium of love as much as the message. 5. Indeed, Freud emphasizes the ‘‘primordial ambivalence of feeling toward the father’’ as just such an originary love/hate nexus. ‘‘His sons hated him, but they loved him, too. After their hatred had been satisfied by their act of aggression [i.e., parricide], their love came to the fore in their remorse for the deed. . . . Now, I think we can at last grasp two things perfectly clearly: the part played by love in the origin of consciousness and the fatal inevitability of the sense of guilt’’ (1953–1974, v01.13: 143; cf. 21: 132; my emphasis). The following pages, however, attempt to extricate themselves from such a primal scene, that is, from being circumscribed by the genealogy of morals in relation to abstract community. 6. We could say of technology what Paul de Man says about Romanticism, that it embodies ‘‘the movement that challenges the genetic principle that necessarily underlies all historiography’’ (82). PAGE 209 209 ................. 16234$ NOTE 10-19-06 10:43:36 PS 210 Notes to Pages xviii–9 7. Another analogy for the the primordial event of techne, figured via periodicity , could be made with Lurianic Kabbalah, as described by Karen Armstrong: ‘‘The primordial event described in myth [i.e., God’s self-contraction, the shattering of the vessels unable to contain His light, and the unbearable exile of light in a world of evil] is not simply an incident that happened once in the remote past; it is also an occurrence that happens all the time. We have no concept or word for such an event, because our rational society thinks of time in a strictly chronological way’’ (11). The trick is to grapple with this type of temporality without any theological resonance. (And thanks to Justin Clemens for this particular parallel.) 8. Here we could contrast Virilio’s notion of speed with Deleuze’s particular rendering of ‘‘slowness.’’ Jean Baudrillard also seems to be groping toward an understanding of techtonics when he writes that ‘‘the catastrophic form congenital to the era of simulation . . . [is] the seismic form, where the ground is missing, that of fault and failure, dehiscence and fractal objects, where immense plates, entire layers slide one under the other and produce intense surface tremors ’’ (FS, 20). See also Robert Frodeman’s Geo-Logic: Breaking Ground Between Philosophy and the Earth Sciences and Manuel de Landa’s A Thousand Years of NonLinear History. introduction 1. Originally titled Lola Rennt. 2. Of course, Manni should simultaneously realize the he is ‘‘one of those other boys.’’ As Goethe once wrote: ‘‘If I love you, what does that concern you?’’ 3. Such distinctions become even fuzzier on the microbiological level, for as my G.P. has informed me, the amount of ‘‘foreign cells’’ living in symbiotic union with our person outnumbers ‘‘host cells’’ by a ratio of ten to one (thereby putting any such distinction in question). 4. In The Dying Animal, one of Philip Roth’s characters notes that after a certain age you stop meeting new people, anyway: ‘‘Who are the new people when you do meet them? They’re the same old people in masks. There’s nothing new about them at all. They’re people’’ (2001, 107). 5. Blanchot refers to these deconstructive formulas ‘‘in accordance with some incongruous words that I remember having read somewhere, not without irritation, where reference is made to the coming of what does not come, of what would come without an arrival’’ (Cadava, Connor, et al. 1991...


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