The contemplative researcher lives aloof from society, a silent and unseen example it would seem. How is he to share his refined sensitivities—his ascetic and indeed aesthetic findings in ways that reveal their secret purpose?

"Problematization" in Laubies's work

In "'Problematization' in Laubies's deconstructive work," problematization initially functioned as a prudent probe; but its action went beyond mere problem proposal. It marked and defaced, flattened and distorted, underrode and de-meaned ones own creative urge. It eradicated totally and left in the lurch a rude mistrust that snubbed all reliance on "technique [and] virtuosity" (Laubies, 2001, Aphorism Nine). Its importance could be gauged through indexical aids and performative provisos such as unparsed automatistic paleo-climatology, aleatoricism, and intertexturality. Yet these were not to be read for their presumed inventiveness but nonetheless reckoned a spatial sphere that at a very high stratum or frequency "had recourse to a god" (Zoetmulder). Through its inbuilt resolve and resolution, Laubies's problematization was essentially left to chance.

In a related sense, participation in what had previously been described as "deconstructive practice" was tantamount to drawing on the cognitive means by which perception as a culturally acquired and shielded edifice was ousted by transordinate apparatuses faithful to defamiliarization and destabilizing all known things. What on earth was left to be unearthed?

Lightness over pale-blue line of horizon,
The untrodden beach under baking sun.
But exactly how this came about was anyone's adventure.


P. J. Zoetmulder, Kalangwan: a survey of old Javanese literature. The Hague : Martinus Nijhoff, 1974.

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