Dr. Everythingllbealright

Reading Time: 2 minutes

How do you think Dr. Everything Will B Alright signed his prescriptions?

It’s not a serious question. No. Just an aside to what I’ve been thinking and feeling since we learned that pop icon Prince died four days ago, April 21. Much too much has been said about Prince online in the immediate aftermath. “Too much,” well, by that I sound a little bit judgmental, I suppose, but I really only mean it as too much for me. Had to look away from you, Facebook, umbrella my eyes from a Purple Fucking Downpour. Too much for me. So chose instead some quiet and solitude, a quieter reflection, a few chosen tracks, and some deliberation about what are still-vibrating sound experiences.

There are only a few slivers of sound, words and phrases and riffs, that come readily, earworming quicker than any other parasites. It’s 1984. I’m ten. I have a fancy Walkman. Purple Rain soundtrack, though I hadn’t seen the movie. Sitting on a big boulder at the south edge of the lawn behind the M-20 house, a boulder big enough to require climbing but invisible from the house, curtained from view by two rows of hearty pines. White pines? And that soundtrack was a portal, a getaway to some kind of elsewhere. The doves cry lyric, “why do they scream at each other,” of course it resonated and expressed not normalcy, exactly, but a variation of whatever adolescent frustrations and messes, whatever family tangles–other people are dealing with some shit, too.

That’s the gist of Prince’s influence and the measure of his loss, for me, personally. Prince’s (as distinct from David Bowie) filled with a spiritual-sexual-everyday searching the ambient surrounds of my most private and interior adolescence. Purple Rain was in my ears, looping the same way through highs and lows, yearnings and letdowns, more. What more than what’s playing through the sponge-covered earphones wired plugged into a Walkman, what more than those sounds accompanies you through such an intensely transformative phase as ages10-13? Prince’s music was there for it, often and reliably. And so it is with his death that the world seems farther away, somehow, from that fading moment, thinner, too, in its comparable supports, although maybe that’s not quite right, either, considering the persistent artifact, tracks that play on and on and on and on and on, associative and memorial, as poignant today as they were 32 years ago. With the death of a pop icon, through the leveled too high volume of everyone expressing attachments and sadness, there’s strange refreshing of something awkward and obvious but also easy to forget, neglect: the searching, uncertain, and intensive adolescence is still in this world. In me, possibly in you, probably in everyone who still has some growing up to do.

Hansen – New Philosophy for New Media (2004)

Reading Time: 5 minutes

The foreword by Tim Lenoir, "Haptic Vision: Computation, Media, and
Embodiment in Mark Hansen’s New Phenomenology," lays out groundwork on the "deterritorialization
of the human subject" in terms of digital media, detachment and problems of
reference.  Lenoir touches on Hayles’ account of post-humanism (also Bill
Joy’s "Why The Future
Doesn’t Need Us"
), Shannon & Weaver’s signal-based model of information, and
Donald McKay’s alternative communication model.  Overall, it’s more than a
worthwhile thumbnail of Hansen’s project in the context of other works only
semi-familiar to me: Kittler’s Gramophone, Deleuze’s Cinema 1 & 2:,
and Henri Bergson on the body as image:

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Barthes – The Third Meaning (1970)

Reading Time: 5 minutes

Barthes’s essay, "The Third Meaning: Research notes on some

Eisenstein
Stills," approaches a third order of meaning, an inarticulable
beyond, extant to the first-order obvious and the second-order symbolic but not
wholly divorced from them.  The third meaning takes its shape from a
"theoretical individuality" (55) (close associate to the punctum/sting,
no doubt).  And it is, of course, difficult to name
because, as Barthes puts it, the third meaning or obtuse meaning "is a signifier
without a signified" (61).  Barthes’s essay-notes proceed through a kind of
awkward profundity; piling through an array of near-descriptors, as near as one
can get without reducing the third meaning into something it is not. 

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