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is beyond representation, and therefore beyond truth. It is less a question of
referential equivalence or non-equivalence, but to acknowledge that there is no
such thing as a 'referent' or 'signified' which would not be a sign itself.
When speaker, addressee and context have been absorbed by Neoism, the
signifier-signified distinction collapses.
But only if a language system
precedes, writing as an appropriative derivation from a given set can be
thought at all. Since the dilemma of a discourse absorbing and transforming an
other is inherent in the notions of plagiarism and censorship, Neoism does not
imply a delusory freedom beyond power and space. In its close ties to
parodistic games and popular amusement, Neoism introduces a circular critique
of both 'official' text and its allegedly subversive counterpart, the
corrective of text as too contradictory and heteroglot to be fit into a
'theory.' Unlike Schlegel's and Novalis' romanticism and its re-hash in the
writings of Hegel, Marx, Baudelaire, Lautréamont, Tzara, Breton,
Benjamin, Debord and Home, Neoism does not try to re-gain a mirror stage; it
does not imply the existence of a 'basic context,' the so-called 'reality' of
'everyday life.' Negating totality, the Neoist is neither concerned with
' alienation' and 'fragmentation,' nor does she seek a metaphysical
'freedom.' She defines Neoism rather as a state of mind than a
social or institutional context.
turn a deliberate number of words of a text into their supposed 'opposites' and see if it will still tell the
same."
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