Dependency relations & cultural history;

English Version:

(Spanish Version Below)

There are two phases in life:

@.1. That of an independent being. Let free to its own destiny and characterised by its biological desire and ambition. These are funded on an effort that relies on character as far as the artificial; the cultural and epigenetic side of life, is concerned.

@.2. That of a dependent being. Characterised by its destiny and let free to its biological desire and ambition. These, though, can only be funded on character, as it relies on an effort consequently invested in the natural, the physical and genetic side of life.

It is important to denote that personal and public narration, history, is marked by the aforementioned vital phases, which are at the same time entrenched and intercalated. Because of this difficulty in understanding a complex modular description of dependency instead of a linear dualist, black & white, fashioned definition (could include: who or what is dependent/independent), we are required to understand dependency as ubiquitous at the moment of applying it to make an assertion about an individual or a collective.

Dependency/Independency is therefore a human concept with the intrinsic property of being timeless as well as extrapolative, due to our capacity. It is based on our innate way of encompassing human life, together with our experience of it, as an ecological phenomenon beyond the biological material that shapes it.

Every historical human moment has been peculiar in its transcendence or potential range (scope) due to inducing natural evolution through the application of artificial selection pressures, of epigenetic content. It is within this disposition, that cultural history co-evolves throughout and by means of the physical, biological, even neurological piece of a human being and vice-versa.

Promptly, this simple intuition is captivating and suggesting, manifesting itself, reasonably, in an especially obvious structure when we are called to extrapolate the innately individual freedom towards an innately social freedom. It is precisely because of the interplay of this connexion when politics are formed and where it comes in hand solely in response to mere economics.

In fact, it has always been the case by observing the interplay between societal cultural organisations and economic resources to pinpoint the political incentives that drive it, if not trigger it. After all, it is politics that ultimately determine the cultural basis or reinterpret physical human circumstances that account for dependency relations; be it artificial limits or natural limits… a reciprocal process completed.

(//personal excerpt// a questionable linked-brainstorm that co-analyses dependency relationships and cultural history. This time in English! Feel free to comment ;-))

A conceptual model of independence and dependence for adults with chronic physical illness and disability. 

• Monique A.M Gignac,  
• Cheryl Cott.

Bill Evans Trio - Nardis

http://www.youtube.com/watch?v=oxzeDpBvxv4

Rush – Tom Sawyer

http://www.youtube.com/watch?v=U7DFsBcVMDA

A modern day warrior 

Mean, mean stride 

Today's Tom Sawyer 

Mean, mean pride 

Though his mind is not for rent

Don't put him down as arrogant

His reserve, a quiet defense

Riding out the day's events

The river 

What you say about his company

Is what you say about society

Catch the mist, catch the myth

Catch the mystery, catch the drift 

The world is, the world is

Love and life are deep

Maybe as his skies are wide 

Today's Tom Sawyer 

He gets high on you 

And the space he invades 

He gets by on you 

No, his mind is not for rent

To any god or government

Always hopeful, yet discontent

He knows changes aren't permanent

But change is 

What you say about his company

Is what you say about society

Catch the witness, catch the wit

Catch the spirit, catch the spit 

The world is the world is

Love and life are deep

Maybe as his eyes are wide 

Exit the warrior 

Today's Tom Sawyer 

He gets high on you

And the energy you trade 

He gets right on to 

The friction of the day

Otis Redding - Try A Little Tenderness

http://www.youtube.com/watch?v=ojnDaqaEg3E

Oh, she may be weary

Young girls they do get weary

Wearing that same old shaggy dress, yeah yeah

But when she gets weary

Try a little tenderness, yeah yeah

You know she's waiting

Just anticipating

For things that she'll never, never, never, never possess, yeah yeah

But while she's there waiting, without them

Try a little tenderness (that's all you gotta do)

It's not just sentimental, no, no, no

She has her grief and care, yeah yeah yeah

But the soft words, they are spoke so gentle, yeah

It makes it easier, easier to bear, yeah

You won't regret it, no, no

Some girls they don't forget it

Love is their only happiness, yeah

But it's all so easy

All you gotta do is try, try a little tenderness, yeah

All you gotta do is, man, hold her where you want her

Squeeze her, don't tease her, never leave her

Get to her, try, try

Just try a little tenderness, ooh yeah yeah yeah

You got to know how to love her, man, you'll be surprised, man

You've got to squeeze her, don't tease her, never leave

You've got to hold her and rub her softly

Try a little tenderness, ooh yeah yeah yeah

You've got to rub her gentle man, all you gotta do, no no 

You've got to love her, squeeze her, don't tease her

Gotta try nah nah nah, try

Try a little tenderness, yeah, watch her groove

You've gotta to know what to do, man

Take this advice

Placer y Dulzura

Fue en ese arroyo al atardecer
Ese fruto que me agaché a recoger.
Fue el añil del firmamento que lo hizo caer,
Fue el árbol de la emoción que lo debió traer.

La creación cristalizó sabiduría.
Sabiduría que juré absorber.
El fruto revindicó la conciencia,
mas yo defendí el placer.

Tentación;
en esta coalición de titanes permanecer.

Cuando a la dulzura habría que aspirar,
yo, sigo firmemente seducido...
Su desamor; lo único que deseo alcanzar.

(//personal excerpt// rebuscando en el cajón de la memoria, encontré este poema de hará ya casi una década. Espero que sobretodo os haga pensar… Feel free to comment ;-))

La dificultad de recordar;

Ser conscientes de nuestra historia conlleva un esfuerzo; un esfuerzo voluntario. Al ser aplicado, dicho esfuerzo se convierte en totalitario al abarcar con plenitud todos los ámbitos y surcos de nuestra vida. El intento de guardar en la memoria una evolución histórica, conlleva un proceso de adaptación a cada episodio de violencia. Esto nos suministra los recuerdos necesarios para superar dicha presión evolutiva si fuese a presentarse de nuevo.

Este comportamiento, esta mentalización es inconmensurable con una actitud histórica cíclica, de reiteración. Precisamente por ello, quien rechaza su historia, convirtiéndose en maestro de su cada segundo, reinventando cada momento; está condenado a revivirla.

Si acertamos al afirmar que todo ser humano está ligado a su historia, habría que especificar a que pautas se atiende. La medida en la que la violencia del momento despierta un afán conservador; recordar, neurológicamente, estos sucesos por supervivencia y no descartarlos como fortuitos, arbitrarios y culturales.

Luego sólo quien recuerda, comprende y es grano de la evolución. Avanza dentro de la historia (artificial, natural) ya que sobrevive, y sobrevive porque es consciente de qué presiones selectivas (cultural, biológica) pueden presentarse de nuevo siendo siempre capaz de adaptarse a la violencia del momento. La historia se expande realmente, da su fruto, con verdadera reinvención, sin reiteraciones.

Quien no se entrega al esfuerzo voluntario del recuerdo, vive en un frenesí glorioso donde cada momento es digno, histórico. Deleitándose en cada segundo, sobrecogido por un ímpetu creativo, donde cada acto de violencia es único, mítico y entrópico. Tan pronto como entra en la memoria, escapa del análisis auditorio necesario para filtrar el rigor de dicho recuerdo, y abre paso a lo siguiente, lo viable y lo complaciente. La historia implosiona, se repite, lo banal se glorifica y cualquier ápice de creatividad se pierde en los tiempos.

(//personal excerpt// a questionable linked-brainstorm that co-analyses the hardship of historical consciousness together with the stakes of applying it on individual every-day life. Feel free to comment ;-))

Relaciones de dependencia e historia cultural;

Hay dos fases en esta vida:

@.1. La de un ser independiente suelto a su destino y marcado por sus deseos biológicos y ambiciones. Estos, se encuentran subvencionados por su trabajo sobre su carácter en cuanto a lo artificial, lo cultural, lo epigenético.

@.2. La de un ser dependiente marcado por su destino y suelto a sus deseos biológicos y ambiciones. Estos, solo pueden ser subvencionados por su carácter (condición necesaria), invirtiendo como consecuencia su trabajo en lo biológico, lo natural, lo genético.

La historia, tanto la personal como la publica se ve caracterizada por las anteriormente mencionadas fases vitales que a su vez se solapan e interponen. Para ello habría que comprender la dependencia como un fenómeno ubicuo en el momento de aplicarla como definición.

Dicha propiedad de este concepto humano (dependencia/independencia) a ser atemporal a la par que extrapolable, se debe a nuestra capacidad. Radica en nuestra manera primordial de entender la vida humana como un fenómeno ecológico más allá de la materia biológica que la forma.

Todo momento histórico humano ha sido peculiar en cuanto a la trascendencia o alcance de provocar evolución natural mediante la aplicación de presiones de selección artificial, de contenido epigenético. A través de esta disposición, la historia cultural co-evoluciona a lo largo y por medio de la pieza biológica y neurológica del ser humano y viceversa.

Esta intuición cautiva y sugestiona, manifestándose, razonadamente, de forma especialmente obvia cuando se extrapola la libertad innata de un individuo a la libertad innata de lo social. En esta precisa conexión viene a parar el valor de lo político por motivos meramente económicos.

Es la política la que determina, en última instancia, las bases o condiciones humanas de las relaciones de dependencia; ya sean límites naturales o artificiales. Así, se completa dicha reciprocidad.

(//personal excerpt// a questionable linked-brainstorm that co-analyses dependency relationships and cultural history. Feel free to comment ;-))

Visualising free-will?

We are increasingly becoming a culture, within which it is easier to begin to visualise, imagine or grasp the concept of an innately non-free willed human, than it has ever been in the past.

'Nos estamos convirtiendo progresivamente en una cultura en la que se va haciendo paulatinamente mas facil el visualizar, imaginar o comprender el concepto de un ser humano sin libre albedrio innato, de tal manera que nunca antes fue posible.' (perdonar la ortografia)

(//personal excerpt// a questionable statement about visualization techniques. Feel free to comment ;-))

Conundrums on freedom;

La libertad, no consiste en hacer las cosas a tu manera; ‘Freedom is not a matter of doing it your way’.

La libertad, consiste en hacer las cosas; ‘Freedom is a matter of doing’.

No reside en la forma sino en el contenido. No es hacer lo tuyo de tu manera, es HACER lo tuyo. Poner de tu parte, añadir a lo real y no perderte en una arbitraria cuestión de formato. Llega un momento en el que concentrarse en el formato es contraproducente. Libertad es vivir.

It doesn’t reside on form, but in content. Freedom cannot be: doing it your way. Freedom dwells on doing, acting. Adding your part to what is real, hesitant of losing your way, precisely, on an arbitrary choice of format. There comes a moment when concentrating on format is counter-productive. Freedom comes only in true content indulging format: life, you have to live it.

(//personal excerpt// a few questionable statements about freedom. Feel free to comment ;-))

An idle issue for lawyers or policy-makers;

Does everyone strive to belong? Must everything belong? Couldn’t there be something, which belonged to no one? Couldn’t there be someone, who belonged nowhere? Even if it were only … simply … a matter of rights?

There has been, after all, a thorough and extensive endeavour on basing and applying our rights on the material or personal aspects of our lives. However, we are dealing with an issue of belonging altogether, whether ownership or duty is in question. Can there be rights without bringing ownership or duty into question?

(//personal excerpt// a simple rhetorical question on our rights when objectively conflicted with ownership; let it be something or someone)

Is Baudrillard still applicable today?

We understand the way an instant myth-ification on everything that surrounds us could be taken as reality. Symbols devoid of their original meaning, metaphors interpreted as solid robust terms and hiper-realised by media, politics and economic models.

When the stakes of reality no longer apply and concepts acquire a futile concrete sense then, the possibility of exploring myth in metaphor devoid of reality is defied. By making everything real we face hiper-reality

(//personal excerpt// understood under the spirit of ‘Simulacra and Simulacrum’ by Jean Baudrillard)

Some first steps about conscious experience;

Thinking… The thing about thought is that as curious as humans are, we become deeply intrigued by it. Same old conundrum; What about thinking (curiosity) about thinking (intrigue) about thought?

(//personal excerpt// a simple nonchalant introduction)