Me, a word I use in French sometimes, moi. The rays of the sun from behind the clouds one day on the beach lying and reading and sipping the beers we brought from our room, the beers that we bought yesterday in town, a summer ale, I think, or was it the Lobster Ale I’m thinking about. I want the fried fish platter at the Shagawong, a pint of Blue Pointe Toasted Lager alongside. Enough said; what more could you want to be said or could I need to tell you? Nothing, something, anything, what?
It appears that the State has fixed its website. I can only hope that the previous post had something to do with it. Perhaps not. Perhaps so. I will flip a coin to find out; I will collect my five wining dollars today from yesterday’s Mega Millions.
If you type Mega Millions into your address bar and click the Mega Millions link that pops up, you will be directed to a Mega Millions official page, only one that’s been frozen at 11/4/14 for two weeks–two weeks. Why, you might ask, would the home page of the State of New York’s official Mega Milliions’s page be stuck like that? I might be able to find what many of you would consider a rational explanation if I did not, in my assumption, believe that it has been planned for the website to respond this way, responding this way is meant to confuse potential winners into tearing up their winning tickets after seeing the numbers from another day. You know how most people look, and I am not trying to take away from them their responsibility to examine more carefully, although not their ticket, but an implicitly trustworthy State website. This is the principal point: it’s not that the individual is made less responsible as much as it is the State that should be recognized as complicit in this subterfuge.
Of course, everyone should check his ticket carefully, and I do, as I did, which is why I noticed that the site has been frozen for more than two weeks. There is, though, no warning from the state. The State might be assuming the people of the State trust the State and thus the State could get away with not having to pay winning tickets, that is, if the lottery tickets have been torn into pieces or irretrievably thrown away as some people do with losing tickets, the state, then, is evil, of course. Yes, the State of New York is evil if this is what they are doing, hoping that winners become losers. Any state in the union has this potential, established, we might assume, to serve the people, the common good, but actually only itself, everything it does toward its own ends and no longer the ends of the People. Any state anywhere on any continent, as every government, is in this way evil; that is, if we understand evil as not something supernatural, not exactly what we mean by the Devi, but devilish, profoundly malevolent. Are states satanic–not exactly. Evil is immoral and depraved, and in this way states can be evil in as much as depravity can come from the state, its administrators and bureaucrats, and I am not talking about individual actions where politicians are caught smoking crack or visiting houses of prostitution. I am not sure that a politician using the services of a prostitute is as depraved as the President handing out tax supported welfare to Wall Street. Specifically when organizations established to serve the People do not and in turn only serve the interests of elites or itself ahead of those of the People, or instead of the People–this is depravity. You do not still believe in Good and Evil; have we gone beyond good and evil?
In the least, I could say the State of New York is less than on the up-and-up in the measure of its alleged oversight and therefore criminal. The state is, by design or in effect, complicit in tricking the people when its website has been frozen on a past date for a couple of weeks. But let me return to my point. It is not an exaggeration to say this complicity on the part of the state is evil. It is not more so and is quite in line with how we used to say McDonald’s was evil when the news had come out nearly thirty years ago that if you lived on nothing but McDonald’s food you would suffer from malnutrition.
Corporations are not your friends–the state is not your friend; the state only another corporation meant to serve the monied elite. The state at no time is our friend; it is not your family; it can only at best be less the enemy of the people than many states have been. I wish it were different, but then we only get the government we deserve as systematically under-educated as we are and as semi-literate as our prizes of literacy are–everyone is special, though, a thought which keeps us buying lottery tickets, lottery tickets New York State seems not to want to pay.
I don’t expect any better than this assumed subterfuge from Cuomo’s New York; how can I think otherwise, thinking of the state as I do, seeing the state act or not act in this matter. I would, or I should, expect nothing from any fast-food empire, and by expecting nothing, its attempts to con the people do not surprise me. I should not expect different from anyone’s New York hereafter. I have stopped asking the government what it can do for me a long time ago because it has abandoned most of the sense it used to have concerning how to serve the People.
Hyperbole is as it has been intended. This need not be said, although, restatement is a sound rhetorical strategy, so, for as long as the repetitions are not too many, let me continue to make them. The exact number would be absurd not only to calculate, but to think that you could calculate, or that you should.
Humanity is an entrance. Humanity is a portal that opens on two sides. Each side of the portal there is a human being. Now ‘to enter’ in French is ‘entrer.’ ‘Entre,’ in French, is a preposition related to the verb. This French preposition translates in English, ‘between.’ Yes, every way we enter is an entrance, every entrance thus a “between”; herein a noun, a thing, a state of being: the between. The act of entering is one of betweening; to be between is to be in an entrance of a kind visible or invisible, again, something that lies between one here and another there.
The between that exists for you and for me is this thing humanity; humanity only exists between you and me, only between two people is there any hope of humanity, of acting humanely. This is where our humanity resides, lives, inhabits–the habitat of humanity. Humanity is the between of being humane; you and me are the limits of this being between.
I once said in another essay that to enter is to between; yes, simple enough said. Herein, to between is a verb: I between, you between, everyone betweens. Rimbaud said in a letter to a friend, Je me deux, or, I two myself, another kind of tearing asunder, of splitting the self and thus creating an internal between-ness inside. Je me deux is also the reflexive of douloir. Douloir is to feel sorrow. Je me deux is thus a way to say I feel sorrow or I feel myself sorrowful? Jacques Lacan had used this in an essay on Marguerite Duras as I am rent, torn asunder, as I have alluded to herein above . . . Rimbaud’s poetics were in this two-ness. Everybody does do this to himself; everyone’s in the between; I am between here and there, now and then; my humanity journeys from me to you. What then do we say about the journey that is life, this living.
The self has one as well, a between. We double ourselves in every meeting; every face we face another mirror. All journeys are between; your life as it is lived is between. To between or not to between, that could become the question.
Between me and you, between me and another; therein lies our humanity.