ear: n; an ear is the outward manifestation of a willingness to take orders… and to follow them. i write poems for the ear that has been severed. and so, those with ears will be unable to hear me. not because they are incapable of hearing me, but because their ears are always full.

ease: n; 1. the road to happiness is paved with pretensions. 2. ease has always been a source of paralysis.

Eckhart: n; living through the language of another (residue of another's experience) there is only absence, misunderstanding, distance and difference. only by living through one's own language (one's own experience) can absence become presence, can misunderstanding become recognition and identity, can distance become dissolved, and can union be possible.

eclipse: v; people often misunderstand my work as being depressing, dark. this is because they have stared directly into it and have consequently been blinded. instead of dealing with it in such a way they should instead just live in its light, its warmth.

economics: n; 1. there are two things in life which one pays dearly for: stupidity and a lack of humility. 2. economy is not a house-nimbleness, instead it is an ek-onoma-y , that is, an occupation (y) of those without (ek) words (onoma). to be word-less is to be mind-less and love-less. an economist then is the antithesis of the minne-singer. 3. i am not a consumer. i am not an economic variable. i am a human being. i am the complexity that makes economists run scheming in fright into their equations. 4. it is always assumed in any analysis of the efficacy of a created work (of art) that its audience (perhaps only an audience of one) is contemporary with it. from this it is assumed that what is ignored or unknown is worthless. intention may be an assumption of a specific past / tradition and so the intention of any created work is a privilege and a responsibility of the future. the insistence on immediate acceptance, this bowing to the abstraction of the contemporary audience effectively narrows if not erases this pact, this communication with the future. 5. some questions have answers whose reward is less than the cost of all that is required to find it. such questions should be asked and their answers pursued... to a point, that point being the realization that there is no longer the possibility of gaining anything from the search. and so, when what is being spent searching for an answer to a question is not money or resources, but is a life— that is, when living is the mode of questioning and when the answer to this living amounts to less than the cost of that life then one must cease. 6. if it is a question of the bottom line, of maximizing return, then as Rousseau says, illegitimate gains and gains made through doing harm always surpass what can be gained by rendering service. it should come as no surprise that a society which relies on the bottom line for its social policy is confronted with suffering, with atrocities. 7. economics literally means managing the home. extending its use to mean managing the state is a metaphorical act— the state is a home. this is very comforting. it is also untrue. at least in a caring home, those who cannot function are cared for etc. usually for their entire lives. it is hard in fact to see the home as anything other than an embodiment of socialist/communal virtues. 8. “in order to refute the belief of [the others] of their time who worshipped visible Gods- the Sun, the Moon, the Earth, Water, Sky and so on— and to prove to them that these Gods were weak and inconstant, or changeable under the command of an invisible God, they boasted of their miracles, from which they further sought to prove that the whole of Nature was directed for their sole benefit by command of the God whom they worshipped. This idea has found such favour with mankind that they have not ceased to this day to invent miracles with view to convincing people that they are more beloved of God than others, and are the final cause of God's creation and continuous direction of the world.”- Spinoza.

eden: n; 1. there was another city already existing outside of eden. this was the world and it was populated with humans, that is, those living with the burden of freedom, conscience, thought. eden on the other hand was a place shut off from the world; its inhabitants were numb, thoughtless, medicated... automatons. their refuge was gated and they did not have the power to admit any outsiders. and they could not leave. or rather, they were told they could not leave. the moment they began to think, the moment they began to identify with the humane their eden receded and they found themselves in the turbulent world of others. alive. 2. every slave must listen to the snake in its master's garden in order to find the apple that it must eat, the apple that is its guarantee of banishment... freedom.

education: n; 1. the presence of a doctor who wishes to extend life indefinitely is a sign that the system of education, and medical education in particular, has failed. 2. the goal of all instances of education should be for the pupil to discover and understand where its teacher and/or the school ends and therefore strive to transcend it.

efficiency: n; there is nothing as efficient as corporate stupidity/short-sightedness.

effort: n; 1. often the only thing larger than effort is an unhealed familial wound. 2. for the misanthrope effort is the only unassailable refuge from the masses.

égare: n; straying has become a terminal affair.

elaboration: n; an artist maintains a very specific and intense engagement with the world. the artist does not: entertain, decorate, illustrate, console, sedate, educate, comment... what the artist does is create and each creation is the discovery or opening of a chasm in the world. in a unique and miraculous way the artist renders such chasms inhabitable. in other words, what the artist achieves with its creation is an increase in the livable surface of the world.

elements: n; the following are techniques i commonly use in my approaches to poetry:

amphiboly: saying something which can be taken two ways

anagram: re-arrangement of letters into new significance

aposiopesis: suddenly breaking off speech; the intrusion of silence

aphoresis: loss of beginnings of words (along with apocope, loss of endings, in coll(i/u)sions)

apostrophe: sudden turning away and invoking or addressing an other.

asyndeton: omission of conjunctions. (also brachyology: shortening of expressions).

caesura: the cut, or break of the line and the resultant intrusion of silence / production of a block of meaning.

catachresis: wrong application of a word. related to this (though i don't know whether there is a term for it) is my technique of generating words from dubious or false etymologies (see paranomosia).

ellipsis: deficiency. (in the service of silence, negation)

enjambment: forcing together of lines / phrases. works in conjunction with caesura.

hypallage: n; transferring an epithet from the more to the less natural of a group of nouns. e.g. my grandmother's dead words, rather than the words of my dead grandmother.

hyperbole: exaggeration. in contrast to meiosis / litotes.

meiosis / litotes: use of understatement (use of negative) for impression. in contrast to hyperbole.

metaphor: the deity of all techniques (includes kenning: e.g. heart-purse)

oxymoron / paradox: used for disruptive, rationally upsetting effects. a quick way into the poetic province.

paranomosia: making suggestive use of similarity between different words or a word's different senses. for example:

i) live and leave are inflections of the verb to love.

ii) here hear

the throne-cast the thrown-caste

seed their descent cede their dissent

iii) inspiration means to in-spire, that is, to build spires (cathedrals) within.

pregnant expression: expressed statement contains an implied one.

synecdoche: a part which implies that the whole be understood.

tmesis: n; splitting of a compound word by another word.

emotion: n; an emotion may be something we strive for, something which is so intense and which radiates such an expansive aura we feel we have already attained it. this feeling of attaining something which has in reality receded from us, which has been deferred is the essence of an emotion. a particular emotion is then a particular way of deluding oneself, a particular mode of mis-possession, a particular form of separation from a desired end.

empty: adj; 'alternative lifestyles' seem today to be abundant in variety and popular maxims for living. each form of such a lifestyle is a form of social / political engagement. at the same time they are hyperbolic and empty in the sense that they testify to less exotic and more effective modes of social / political engagement which may not be available, desirable, understood, or recognized. as a footnote, the ethic i am doing what i want may also achieve exactly what the rulers want if for example one is being a good little capitalist / consumer remaining economically active and politically and intellectually sterile.

encounter: n; 1. when i try to imagine the setting in which my writing encounters a reader, when i try and think of where they must find themselves when they are face to face with my writing, i see a clearing in a forest into which we both enter from opposite directions; we are both exhausted as we have each travelled a great distance. 2. those who claim to love nature would be destroyed if they ever encountered it. 3. i have seen how it happens, how a writer encounters the power of the word, the indisputable power of a personal encounter with the word, and instead of pursuing the proper path which is the end-poem, the end-note, the blank page, the writer cowers and turns into a cul-de-sac. and from here the writer moves into a predictable comfort and starts excreting a thoroughly reduced and degraded material which is then bound and presented to a people as though it is something which they should run their fingers through, something which they should sit alone with and ponder.

end: n; 1. i had a dream that the world had progressed to a state where no one was able to have children. people tried continuously but all children were stillborn. there was much grief; it was a culture solely concerned with grief, in fact. yet, each stillborn child was being delivered into a state which it would one day attain— death; and moreover, each stillborn child had by-passed a life of suffering. and so, the grief which hung heavily upon every hour was only a concentration of grief which, if spread out over a lifetime would be called joy, or at least contentment.

there was of course much concern over the inability to produce children. a sterile world was abhorrent and so all available resources went towards solving the problem of infertility and sterility. and of course people kept trying to procreate and this only caused the necropolis of stillborn children to expand.

years passed and still no solution could be found. it seemed as if everything had been tried but still no children appeared. eventually the inevitable, which could no longer be avoided, became unbearable. the end… of history, of time— such a thing is unthinkable for the mass of humanity. and so, as the human world struggled towards extinction those who suffered most were those who could not even bear the possibility of this inevitability. now, given the length of human history, for one to exist at its culmination and still fail to grasp the central fact of our existence— i, you, we end… suffering seems an appropriate, even a mild consequence. 2. if in the beginning there was the word, at the end there will be only the media.

ending: n; the story ends, the poem ends, where there are no words. therefore, one shouldn't look for the end of a work at its physical tail, one should look at every edge of the work because at every edge, if one proceeds long enough, words will no longer be.

endurance: n; endurance ultimately returns as affliction.

engage: v; “I held my peace, and I will reproach myself for the rest of my life for my silence and my patience” -Diderot. this statement by an artist is a warning to everyone who wishes to create. silence and patience are precisely what keep the amateur from becoming the engaged artist.

english: n; 1. a miserable ocean. 2. because of the scarcity of homophones (and the paucity of puns) english exhibits a strong disambiguating tendency. 3. a problem with english is that its sentence structure prejudices nouns at the expense of adjectives. for example in the phrase a red leaf red is an attribute of a particular thing that is subsumed under a universal called leaf. in french, in the same phrase une feuille rouge it is a leaf which is an instance of the perception of red. in other words, english subjugates our perceptions to abstractions, to invisible authorities. 4. it is possible to speak english without opening one’s mouth. this is no doubt the reason for its success amongst the family of world languages.

enigma: n; those enigmas which inform our lives are not things to be solved. they are to be caressed.

enjambment: n; enjambment separates sense (understanding) from sound (the spoken, the written), or more correctly, dissolves the illusion (e.g. prose) that sense and sound are unified.

enlightenment: n; 1. there is a link between thinking and being, between saying and doing. 2. the enlightenment project practiced deconstruction and reconstruction. it was the knowledge gained in the process of deconstruction that made reconstruction possible. this differentiates enlightenment from current efforts which work under the name of deconstruction. a characteristic of contemporary deconstructive work is that there is rarely an ensuing reconstruction. this may be due to the fact that the deconstruction was only a destruction— that is, instead of dismantling something and subsequently learning something from the process, something was destroyed to such a degree that nothing could be learned from the event and nothing could be reconstructed from the debris. 3. the artist, the writer, understands at certain auspicious moments that a person is not born to die but to begin, again, and again, and again... 4. “humanity cannot be enlightened because it itself was the false premise of enlightenment” – P. Sloterdijk. 5. sometimes enlightenment leads to terror.

enslavement: n; the paradox of freedom is that anything used to sever a chain that binds proves to be a link in a more subtle (and no less restrictive) chain.

entelechy: n; the actualization of potential. the soul has been defined as such a process. in this sense the soul is an act which serves to perfect (or complete, perhaps only as delusion) the human substance.

entertainment: n; 1. what is wrong with entertainment? firstly, everything is wrong with wanting to be entertained when your house is on fire. secondly, if one is an entertainer, that is, if entertainment is the limit of one’s effort, then this should be proclaimed. those who are entertainers seemingly do not wince at being called artists; as well, entertainers benefit from the deliberate confusion between artist and entertainer and never take steps to clear up the confusion. what i call entertainers are those who are unwilling to make the sacrifices and decisions and to bear the responsibilities that are the requirements of being an artist. the entertainer offers up a steady feast of consumables for eager gobblers (controversy being a particularly tasty item on the menu). of course, being an entertainer entitles one to rewards—banality, delusion, and a profound detachment from authentic experience… quite a prize, yet a fitting one. 2. at the various banquets of life entertainers sit at the lowest table, with the animals, eating, grovelling, and quarrelling.

epiphany: n; 1. every molecule in our bodies, every thing in existence is epiphanous in the same manner. everything speaks, this is not all that i am. i am also of that other which i can never know or experience directly. the sound of all these voices, this expression of the universe, is deafening and makes it difficult to hear oneself speak. 2. something grabs hold of what is essential in me and i am shaken so that my fruit falls to the ground.

epistemology: n; a claim to knowledge is a claim to have justified belief (as a claim to non-knowledge is a claim to have unjustified belief).

epitaph: n; there are still

songs to be sung on the other side

of mankind.

-P.C.

equilibrium: n; the balancing of bodies through the medium of an instrument.

equivalence: n; the desire to live and the fear of death are not the same thing — as everyone should know.

erotica: n; metaphorical sexuality. as an extension of this, as eroticism is an opening up of an aspect of our existence, namely sexuality, so too are other aspects of our existence opened up. the active ingredient in this opening up i believe is the metaphor and the metaphorical experience on an individual level.

erratic: n; speech without knowledge of basic grammar, writing without the ability to spell, communication premised on an effortless exchange of clichés and idioms... this is an unfortunate feature of the contemporary landscape. it brings to mind the insight of Rousseau, namely that language is the locus of the authentic self. if this is the case then such failures of linguistic competence are indications of simply a presence and not an authentic being, an effect endlessly repeated and not an intentional act. geologically speaking such presences are erratics as opposed something more foundational or structural.

error: n; 1. one should never confuse isolating forces with civilizing forces. 2. not admitting an error was an error is a far greater assault on truth than the error itself for the reason that the possibility of truth is denied and is overcome by an leap of faith.

escape: v; the world has you and refuses to let you go. it is the possessive lover that cannot let you out of its sight. this particular bondage we call life. we are closest to the world, in its embrace, when we are lying on it, when we are prone. escape is possible; sometimes we lie in the world's arms, faking affection— we call this sleep and dreaming is our escape. unfortunately, dreaming is noisy and we are sluggish and the world catches us and punishes us with waking. sometimes, lying in the world's arms we manage to lull it to sleep and then we make a noiseless, swift escape. death is the name, the sound, of the world waking to the absence of its loved one.

eschatology: n; every proclamation of an end is just a continuation and buttressing of existing power structures / relationships.

essence: n; that i exist in this time implies necessarily that i am of this time. the expression of my voice/vision in its purest form would then be as close as i could go toward mirroring the essence or echoing the silence of this/my time. my purified vision would then be formless, soundless.

eternity: n; 1. to understand the concept of eternity one must understand it as a level of experience which is outside of time. at such a level of experience events such as epics, stories, myths, folk tales etc. occur and end continuously within you. you are never aware of this level of activity. therefore, to read a piece of literature and insist that it hasn't happened to me, this hasn't happened in my life and therefore the work is invalid is wrong. things have happened and do happen in your life only you are not aware of them. just think, the grail quest inside both of us has begun and ended in this short time. it has begun and ended again. and again. christ will be born and crucified before you can turn your eyes from these words. in this way literature is infinite, eternal. at the personal level, in a framework of personal time there are perhaps countless stories occurring. interestingly, there are very few if any of these stories which are ever concluded. in short, we are in our imperfections, many fragments of stories, re-tellings. 2. “mute nonsense”- Miroslav Holub.

ethics: n; 1. a familiar bench in a crowded park. 2. often it is a deferral of thought.

eulogy: n; a writer must write all that is possible before life arrives with its burdensome proposals to write the only thing that life cares to read— eulogies.

evacuation: n; 1. the evacuation of private life, the overrunning of public spaces by what was once private (via cell phones, humiliation-based media, etc.) is a sign that the commandments of the Nietzschean herd are being adhered to— there must be no secrets, you must express your inner nature by clear and constant signs. 2. when someone admits they are attempting to answer the question of existence, of life, they need to be informed of the futility of their efforts. life is not a question; life is an evacuation.

evening: v; evening is always a verb.

event: n; often, what is considered impossible is only improbable and is waiting to be completely dismissed so that it can finally happen.

eventuality: n; rent is followed by asunder.

evidence: n; 1. evidence is more of a legislation than a game. the legal reference to the word evidence points to this. what the legislation says is this: in order for something to exist or for a phenomenon to have occurred (e.g. a life) there must be evidence to support it. if this is the legislation (or boundary condition) then what types of phenomenon (lives) does it allow to exist? where are the boundaries of what is and what is not (a life)? 2. evidence will not be understood. 3. what makes itself apparent through evidence is a concern with gender. more specifically, with (the possibility of finding) a definition of gender-as-lived and not gender-as-concept or gender-as-biological-ideal. the strategy employed is that of a female (diarist) written by a man. if this strategy is understood literally, then a problem arises. since this is being written by a white male it is true that it is written from a position of privilege. the concern with the neutralization of gender is therefore a privileged concern (for someone not privileged, for someone marginalized such a neutralization is an eradication of their identity, an identity which those in power would gladly see eradicated, forever unrecognized). if however, the strategy employed in evidence is understood metaphorically (which it should be, as should all my work) then the problem above vanishes. what we are left with, the man writing/thinking as woman, the gender neutralization, becomes hyperbolic. that is, what is presented is an extreme case of anti-masculinity, of male possibility in a world infested with its privilege. 4. evidence is the privilege of presence; from it the absent, the unrepresentable are always excluded. 5. the danger in finding what ails or persecutes us is that we are usually only finding an abandoned shell. our ailment/persecution remains at large. 6. evidence itself is evidence of the constraint / device used to perceive/gather it. 7. if history is nothing more than the parade of metaphors, then the fact that poets (who are the master of metaphor construction and metaphor literacy) are so ridiculously undervalued is evidence of the blindness of society and the power of the dominant ideologies to blind. 8. the proof of a spiritual reality is when your house is still standing but your home has collapsed. 9. evidence is the repeated collision of irreconcilabilities. 10. evidence is insinuated by Marcus Aurelius when he says briefly, all the things of the body, a river; all the things of the spirit, dream and delirium. 11. great art makes evident that there is something which escapes mediation but which makes use of (a form of) mediation... the way a diver makes use of a cliff. and so, for art that is not great, for art that is not really art but only entertainment, there is never anything except mediation... there is no diver, no leap. 12. when i look at, when i step into the world and witness the overwhelming evidence of generations of bondage which has been so all encompassing that it no longer needs to be subtle, the world seems somewhat depressing. but then... there are moments in anyone's life when the chains miraculously fall away. the truly depressing reality exposes itself when a person in such an instance of freedom does whatever is necessary to re-enslave themselves, to gird and bind themselves and protect themselves against any future miracles of this kind. 13. i read philosophers not to apprehend the consequences of their work— their systems, abstractions, arguments— but for the traces of a living mind that are evident in their efforts and in all they may have been unable to build… their ruins… their persistence.

evil: n; 1. to persist in a course of action or in the desire for a state of affairs without understanding (or even admitting) the negative, necessary entailments of that action or state of affairs is an example of ignorance. however, when these negative, necessary entailments are understood and the course action or the situation is still desired then ignorance cannot be used as an excuse. 2. “an inadequate idea”. - Spinoza. 3. the fundamental question, the question from which the infinity of questions called living emanate is: how am i, as a being, related to suffering? this question presumes the existence of both being and suffering; in fact, the two are co-existent. it may be that evil, as such, does not exist but is only a name given to the symptoms which arise from the failure to address the fundamental question. in this sense, denial (of the question and of its entailments) is the worst thing a person could do— the primary transgression, thoroughly unoriginal yet ever-present as a possibility, coiled in the tangle of darkness above us, speaking in an animal whisper, tempting us to forget, to deny our one and only truth. 4. evil is committed to reality in ways that goodness often does not have the strength to realize.

evolution: n; if evolution is a process where the effect is never > the cause, then it is a continuation of a present state of affairs. speciation represents a rift in the evolutionary process, it represents a discontinuation of a present state of affairs and the origination of a new state of affairs (whether this event is adaptive or not is a secondary observation which is determined after the occurrence of the event). speciation is an act of negation, the effect is > the cause, the effect transcends the cause (the young is reproductively isolated from kin, that is, the evolutionary process has come to an end in their being). when i look at an evolutionary tree diagram (where the points of divergence of the branches are species boundaries) i see the branches to be representations of evolutionary (perpetuating) processes whereas the points of divergence are events of negation. from this i would say that there are two types of events which occur in life (inheritable) systems: the first are evolutionary (perpetuating) forces; the second are events of negation. an evolutionary event can be said to result necessarily in some surviving effect (offspring) for the reason that we can only observe survivors (and the adaptability or non-adaptability of their inherited traits). an event of negation on the other hand need not necessarily survive. we only observe the subset that do survive. we call the effects of these events speciation. the difference between these two processes may be that of a local alteration as opposed to a global alteration.

exception: n; “the exception seeks the universal he is not” - Karl Jaspers.

exchange: v; 1. my computer listens silently to me and remembers everything except the most important thing about communication and that is the manner in which things are said. it keeps a record of the footprints, of the path taken but can reveal nothing of how heavily, how unwillingly the steps were taken. 2. the truths available in my poems are not on loan. you must pay the full price, in advance.

exemplification: n; if there is no creation ex nihilo then something is always derived from something else, from some prior presence. whatever is (present/observed) is always exemplary of its making/perception/stability.

exercise: generally exercise is a misunderstanding of exorcise, a confusion which is enacted.

exhaust: v; everyone should attempt to exhaust writers. only those writers that persist after our greatest refutations are worthy of being inhabited.

exile: n; 1. i come from a faraway place... some call it home. not my home, or your home. it is nothing that particular, nothing that can ever be so specifically identified/returned to. ever. 2. what is regarded as gifted, as genius, is still in contact with, or intelligible to, that which regards it as such. what is truly genius is unnoticed due to its unintelligibility. there exists no contact between such truly revolutionary work and the time which surrounds it. it is as though the work (and the creator) are in a meta-temporal (or atemporal) place from which they can regard their time but from which place others cannot experience them. 3. “to converse with those of other ages and to travel, are almost the same thing... when too much time is occupied in travelling, we become strangers to our native country”- Descartes. 4. how many others have been born into an age that contains no one with whom they can speak to of the things that matter most to them? how many have been condemned to exist in a time from which their only true sense of communication comes from imagining an attentive audience in some uncertain future, or from patiently receiving familiar whispers escaping from forgotten eras? 5. there are aspects of a person that resist representation. in a representational democracy these are the unseen, the unvoiced, the alien. any consensus, any dialogue necessarily excludes these aspects. the greater the proportion of a person which is resistant to representation the greater is their alienation. and the more expansive is the distance they must return from their exile. 6. the poet's required task, its true calling is to exile itself from its country. in so doing it will discover that what it always considered to be its country was never its country. its true country is its language and from this a poet must never become exiled. 7. “we must get away from the crowds within ourselves”- Montaigne. 8. “all commentary is itself an act of exile” – G. Steiner.

existence: n; to out-stand, which is to esse-stand, which is the standing of to be. this implies a movement of to be from the realm of its possibility to the realm where that possibility is realized. there are then these three realms:

i) no-thing-ness, ii) to be iii) the standing-out of to be (existence).

exodus: n; when, by the very people who are supposed to be involved in public affairs, a public space is referred to as a household, then it is time to grab what you can carry and run away from home.

expansion: n; as i age space expands. the time of my living (internal sense of time) seems more rapid in its passing than i remember it to be/experienced it when i was younger. my clock appears to tick more rapidly as i age because the space of my living has expanded (that clock, think of it as a yardstick, has been stretched). it is interesting that expand is related to spawn, suggesting a sense of creation/growth.

think of a tree as being. consider all that is not the tree to be non-being. the tree in winter has bare branches. there is nothing on the branches except scars where perhaps leaves once were. in spring a bud appears (so it seems from nothing). the bud then expands, its living-space eventually stretches into a leaf. when there is no more expansion possible, that is, when there is no more time available for the leaf to reach into, when there is no more growing or greening to do then the expansion stops. the tree pulls back from its leaf (from that space). the leaf colors (an absence of greening) and then falls away. the leaf exists in its colored state and in its fallen state as a memory of the leaf that was. once the leaf has fallen that place on the branch where it was attached is in the same state it was in originally, that is, in a state of nothingness. the pulling away of the tree from the leaf then is a contraction, and even though the leaf may be attached to the tree it is so only apparently (or as an after-image or shadow of its previous existence). from the tree's perspective there is no leaf, only nothingness.

experience: n; 1. to go through, to go out of. to gain (knowledge) by repeated trials. there is always a risk accompanying such attempts. where no such risk is admitted, there can be no (new) experience. 2. a child of fear and risk.

expression: n; 1. expression is the specific altering of external reality and is the opposite of impression. in terms of the subject/individual, an impression is in fact the expression of objective reality. the converse is also true, speaking objectively, expression of subjective reality impresses (alters) objective reality. if one were to collapse the subject-object dipole, if one were able to psychologically identify with the object and thus dissolve one's relationship to it, then expression and impression as processes no longer exist or are no longer meaningful. (see seal). 2. if any phenomenon is viewed as an expression, as an out-pushing of something, then any expression necessarily possesses the contours of its origin and therefore must speak its origin (origin = those limitations which allow the expression to exist). expression is then exemplification, a revelation, a self-turning and re-turning into a presence.

extinction: n; 1. with an eternity on either side of us we want more of life. whatever we are given is always somehow insufficient. and what's more, many expect that the extension of our insignificance should be a research goal and should be publicly funded. wouldn't it be better to take these funds and deliver them to those who are suffering, that is, to those who have been given too much life ? 2. only man can invent his own extinction. when a means to such an end has been achieved, the end has also been acheived. time, as a form of despair, separates the two for as long as possible until at last its strength fails and the unified nature of the catastrophe is realized.

extreme: n; taking an extreme position indicates a failure to understand the problem / question.