Bergson writes about
"la politesse comme l’amour de l’égalité, une passion profonde pour la justice"
Niiiice, noooo?

Sunday. 6 thirtynine am. the tour of the curch in front of the window. blur juxtapositions of bird singings through the opening. sudently many blue question marks all over the screen. internet connection went down, off. don't refresh.
Facebook Igor Dobrovic, July 19th at 10.19 am : "Meditation is a performance of a delay, is confirmation of a gap, is encounter with a void, is a care for the self. Only a self that cares about its no-thingness can approach the thingness of an aparatus without being caught inside (or outside) of it". July 19th is the birthday of my expired brother. I wanted to call home that day, somehow I didn't. This morning at 5. Sitting went fine, listening to all the noises and movements that visit the body. Body wants to move, body wants to keep the back straight, body remembers that smile inside, that video clip on youtube. Body tastes that flavour, body wants to look inside. Inside the aparatus I wanted to say but lets' just say inside. H sitting at few steps away. Her universe, my universe and the gap in between. The feeling the hearing the thinking. That was what my research wanted to be about, when it started as a want. Tags. Time. Travel. This trick first happened last year, three words in a line as if - why sentences? Why structure? Why not just events? Or facts.
Water. Fresh chill air. Sun, rays, clouds. Feeling the bones on the chair. Feeling. Remembering feeling. Feeling the memory, imagining the feel of it. Imaginaring. Imaginarig a warm shower and a cup of coffee. No, no coffee today, let's keep the restrictions. Yesterday I had one, integrated error. Accepted failure. Today there will be something else. The bell of the church goes on 7 times.
ah hahaaa and some more serious stuff :
"One way of resolving the dilemma in this case is simply to conclude that, at least according to Kant’s technical definition of knowledge, artists do not know what they are doing. They just do it, and allot to the critics and art historians the task of figuring out what it means and why they bothered. This comforting interpretation, too, has some plausibility: Many artists do, indeed, find it extremely difficult to theorize about what they are doing while they are doing it. It may take years, if ever, before an artist can put together an intelligible commentary about his work that helps it to make sense to everyone else; and surely this is in part to be explained by precisely that direct, intimate and unmediated relationship between the artist and the concrete particular he fashions. That particular is too complicated and overwhelming, too cryptic and multifaceted in its connections and associations, to be captured accurately in even the most fine-grained analysis – simplistic text-book descriptions and classifications of it notwithstanding."
from Piper's "Intuition and Concrete Particularity in Kant’s Transcendental Aesthetic (2006)"
http://www.adrianpiper.com/docs/WebsiteIntuit&ConcrtParticTransAesth(2006).pdf
Brus and Mühl participated in the "Kunst und Revolution" (Art and Revolution) event in Vienna, issuing the following proclamation:
... our assimilatory democracy maintains art as a safety valve for enemies of the state ... the consumer state drives a wave of "art" before itself; it attempts to bribe the "artist" and thus to rehabilitate his revolutionising "art" as an art that supports the state. But "art" is not art. "Art" is politics that has created new styles of communication.

Published in Polygraph n°17, 2005 (special issue "The Philosophy of Alain Badiou", Matthew Wilkens ed.), p. 143-155. Translation by Laura Balladur
In contemporary thought on aesthetics, one distinguishes philosophical alternatives according to their ability or willingness to address two major questions :
1) How much truth can art (still) bear ?
2) Is there, strictly speaking, such a thing as art ?
Can contemporary art educate us for truth ?
The preceding quote already suggests that the ambivalent montage known as "inaesthetics" translates less a theoretical contradiction or tangle (as Rancière suggests) than a concern for the ethical and political efficacy of art. What is at stake is the educational potential art. Badiou makes the wager, not only that art is capable of producing immanent truths, but that art teaches truth. As we saw, this very education must occur under the condition of philosophy, so to speak. It is philosophy’s responsibility to claim that art can provide an education to truth. And it is indeed a wager, which brings us back (this time most directly) to our first question : how much truth can art still bear ? Because the whole problem comes from the fact that truth, like the event, is rare. In the beginning citation, the definition of inaesthetics stems from "the existence of several independent works of art." What to do, in this case, with most artistic productions ? Must these be relegated to the ranks of non-art, placed alongside standard products of the culture industry that feed the usual aesthetic consumption ? And what to do if, as Badiou writes, "art is dubious," if "the present of art is only its own uncertainty, its fusion (or confusion) in the vague productions of bodies (or of capital-bodies) ?" What to do if "art repudiates all truth, or creates truth from the consumable absence of all truth ?" (24) "Inaesthetics is clear if art is obvious. As the horizon of art, does not non-art impose, strangely, an aesthetic ? An aesthetic of chaos, for example ?" In this case, inaesthetics must defend the axiomatic strength of art, "and reclaim, if need be, a return." The work is twofold. First, philosophy must pull itself together and not abandon its own productions to a commentary that, "under the guise of its devotion to the experimentation of the body of art," increasingly "incorporates production, fills a gap, compensates as best as it can in the chalky concept, the sinister deficiency of the sensible." Second, it is necessary to dream, to invoke (short of creating it) "a new regulated art" : "as rigorous as a mathematical demonstration, as surprising as an ambush in the night, and as elevated as a star." (25) This formula of Badiou’s occurs in the twelfth of his fifteen theses on contemporary art (collected under the title "Draft for a Manifesto of Affirmationism"). How to say it more clearly ? Despite all its "latent aesthetic," inaesthetics is not just another aesthetics : it’s a slogan.
Invited by bolwerK : http://www.ooooo.be/greyzone/program-3.html
and then?
Day six. Label. Announcement. Departure.
I stick a label on the wall above the candle I used to glue the fingerprints, on
which I wrote with a pen:
I was here too / On my way (2010)
Intervention / Installation
Interventions, traces / wax, label, name card
Iuliana Varodi
Read the entire text here :
http://www.apass.be/apt.php?cwPage=browse%2Fprojectpage&cwProject=61&cwContent=588
7.07 this morning. Same morning rituals, short version. Bright sunny morning. Coffee. Cereals. Japanese green tea. Room, window, table, laptop, books. Looking for the ladybirds, where are they? One is on the table, laying on her elytra, with open wings pointing outwards, her legs up in the air. I blow on her; it makes her fly straight into the dustbin near the table. A soft pressure, as if breathing got stuck a moment too long, in a vague location around/inside the chest. Is death part of life? Soon on my way to the next unknown space-time destination. Saying goodbye to things, views, people. And to you, dear reader.
was there a day five, day four, day three, day two, day one? yes, they migrated here http://iulianavarodi.com/sixdays.pdf