To put it differently, the anxiety around bananas under socialism marks not the fear of losing bananas, but rather of losing the right to enjoy the products of capitalist exploitation from the periphery. From this perspective, the banana is the perfect fetish object, the ideal substitute phallus, and not just because it looks like a dick. The banana offers the Western worker assurance of their right in the surplus value, or alienated labor, of the racialized worker on the banana plantation.

Thus the Prophet said to Gabriel, "Does the sun move?" Gabriel replied, "No----Yes!" The Prophet then said, "How is that?" Gabriel replied, "From the time I said 'No' to the time I said 'Yes,' it moved a journey of five hundred years."

[...] So be satisfied with abridged allusions and brief hints, since the verification of this discussion would call for laying down principles and explaining details which my present moment does not allow, nor do my concern and thought turn toward such things. The keys of hearts are in God's hand; He opens hearts when He wills, as [?] He wills, and how [?] He wills. The only thing opening up at this moment is three chapters.

didnt I dream something too yes there was something about poetry in it I hope he hasnt long greasy hair hanging into his eyes or standing up like a red Indian what do they go about like that for only getting themselves and their poetry laughed at 1 always liked poetry when 1 was a girl first 1 thought he was a poet like Byron and not an ounce of it in his com­ position I thought he was quite different 1 wonder is he too young hes about wait 88 1 was married 88 Milly is 15 yesterday 89 what age was he then at Dillons 5 or 6 about 88 1 suppose hes 20 or more 1m not too old for him if hes 23 or 24 1 hope hes not that stuck up university student sort no otherwise he wouldnt go sitting down in the old kitchen with him taking Eppss cocoa and taking of course he pretended to understand it all probably he told him he was out of Trinity college hes very young to be a professor I hope hes not a professor like Goodwin was he was a patent professor of John Jameson they all write about some woman in their poetry well I suppose he wont find many like me where softly sighs of love the light guitar where poetry is in the air the blue sea and the moon shining so beautifully coming back on the night­ boat from Tarifa the lighthouse at Europa point the guitar that fellow played was so expressive will I never go back there again all new faces two glancing eyes a lattice hid III sing that for him theyre my eyes if hes any­ thing of a poet two eyes as darkly bright as loves own star arent those beautiful words as loves young star iill be a change the Lord knows to have an intelligent person to talk to about yourself not always listening to him and Billy Prescotts ad and Keyess ad and Tom the Devils ad then if anything goes wrong in their business we have to suffer

It's a Lou Reed morning in Verschueren

Against the Toga, imitation of the patricians, a torment to put on; everybody in a toga takes it off first thing when they get home; Philosophy and withdrawal defended against patrician political life. "Because life's company is a philosophy without words, its habit will give it voice; if indeed, to see the philosopher is to hear him/her." A prosopopoeia of the manteau follows -- sermo palliatus, le discours du manteau! --, Ah! the speech of the undistinguished garment, of Diogenes the Cynic's garment, of the garment of the whole world, of the stateless (=Diogenes being κοσμοπολίτης), the garment that allows the rhythm of a light and espiègle (=orig. Eulenspiegel) dance, that "frees the movements of the one wearing it." — As if "Je, le manteau, parle." "Omnis liberalitas studiorum quatuor meis angulis tegitur" - the whole of liberal studies is comprised in my four corners. - End of the cloak's discourse. Tertullian concludes: "But all of that, c'est le manteau qui le dit. For my count, je lui confere des a présent d'avoir aussi commerce avec une secte et une discipline divines. Réjouis toi, manteau, exulte! Une philosophie meilleure t'a honoré, du jour ou tu t'es mis a revêtir un chrétien. Rejoice, Cloak, Exult! A better philosophy has honored you, since the day you held (clothed) a Christian."

II.1 The meaning of the name Stromata or Throw/Stretch/Quilt/Misc. —.2 — .3 — .4 — .5 seeking and finding, narrow (στενός and tethlimmene) is the way (hodos): it is to the violent that the kingdom of God belongs — .6 gonimon (fertility) of a little (oligo) seed (sperma) for dogmaton (teaching) —.7 vegetal abundance (eukarion), shaking the grains

Claim: for the sins of the guilty, the innocent can be punished along with the guilty. Verdict: TRUE, though a mystery.

Sin/punishment can spread... 1) To possessions (sons, slaves) from the possessor 2) Via imitation (as when children imitate the sins of adults) 3) Via desert, as when bad subjects get the bad governor they deserve

For to live in a political realm with neither authority nor the concomitant awareness that the source of authority transcends power and those who are in power, means to be confronted anew, without the religious trust in a sacred beginning and without the protection of traditional and therefore self-evident standards of behavior, by the elementary problems of human living-together.

There exists, however, a silent agreement in most discussions among political and social scientists that we can ignore distinctions and proceed on the assumption that everything can eventually be called anything else, and that distinctions are meaningful only to the extent that each of us has the right “to define his terms.” Yet does not this curious right, which we have come to grant as soon as we deal with matters of importance–as though it were actually the same as the right to one’s own opinion–already indicate that such terms as “tyranny,” “authority,” “totalitarianism” have simply lost their common meaning, or that we have ceased to live in a common world where the words we have in common possess an unquestionable meaningfulness, so that, short of being condemned to live verbally in an altogether meaningless world, we grant each other the right to retreat into our own worlds of meaning, and demand only that each of us remain consistent within his own private terminology? If, in these circumstances, we assure ourselves that we still understand each other, we do not mean that together we understand a world common to us all, but that we understand the consistency of arguing and reasoning, of the process of argumentation in its sheer formality.

"Vix ipse credo, tam verbosum fuisse me..." "I myself can hardly believe that I was so verbose as this book shows when I publicly expounded this letter of St. Paul to the Galatians. However, I can see that all the thoughts that I find in this treatise are mine, so I must confess that I uttered all of them, or perhaps more than all of them."