Le Tortilleur

Talking toilets

It’s all unreal and fake.

There isn’t even a loudspeaker.

The telescope is suspended, generating its own sound, and the words alone move the whole thing. The texts and voices were produced randomly by computers, so any resemblance to existing or former characters is purely coincidental. The toilet flush is obviously used to change speeches.

The speeches were written by the following websites, and I would like to thank their authors for their hard work. Errors and spelling mistakes have been faithfully reproduced as they were written by the computers.

https://www.blockhaus101.com/fr/past-exhibitions/ Generator of flyers for exhibitions by contemporary artists.

http://www.lepipotron.com/ Generator of well-spoken nonsense.

https://www.nota-pme.com Generator of talking about nothing.

http://chrisferon.free.fr/technologies-langage/pipotron-discours-ena.php The enatronic: generator of wooden language.

https://www.atlanticlog.org Political speech generator.

https://www.faux-texte.com/ Generator of fake texts, some even from Jean-Claude Van Damme or Patrick Sébastien…

http://dalaipsum.com/ Dalai Lama speech generator.

https://obamaipsum.com/ Barack Obama speech generator. (The most presidential lorem ipsum in history)

https://www.elsewhere.org/pomo/ Excellent generator of postmodernist theses, even teenage poetry or rock band names if you like…

https://openai.com/blog/chatgpt/ generating speeches by Macron, or even Arlette L.

Examples:

Ricardo Wu Wu Yen

Ricardo Wu Wu Yen grew up in Jeonju. After graduating from the Willem de Kooning Academy in Rotterdam in 2015, he expanded his knowledge of photography in Seoul. It was after rebelling against his bourgeois family background that this multidisciplinary artist decided to devote himself to photography.
How can we think about the body in a closed circuit? Echoing the performances of Giorgio Agamben, Ricardo Wu Wu Yen experiments with the signifier from the angle of new forms. He sounds an alarm to project the thought of the public space, symptomatic of a post-2000-bug generation. In revolt against the established order, his installation reminds us of the urgent need to ward off sinusoidal gentrification. In homage to Ricardo Stark, his visual performance aims to invoke the posture of ecstasy in resonance with current political events. In response to Mu Hirakana’s reflections, Ricardo Wu Wu Yen experiments with the commodification of the museum.

Prune Loedstrøm | Reinvesting ecstasy.
Prune Loedstrøm grew up in Kagoshima. She graduated from Carnegie Mellon University in Pittsburgh in 1994, and developed her mastery of collage in Paris. This free spirit has devoted her installation to the question of Zoroastrianism. Her work has been the subject of her first solo exhibitions: “territoire et signes” (galerie Artegalore), “territoire et signes” (Fondation Cartier), and “territoire et signes” (Sammlung Boros Collection, Berlin).
In “reinvesting ecstasy”, Prune Loedstrøm turns figuration on its head. She intends to renew organic gestures. Through an introspective and ironic gesture, her message sounds an alarm, calling attention to the porosity of the contemporary superego as such. Rréinvestir l’extase” blurs the flesh. In a movement similar to that of Luciano McAdam, Prune Loedstrøm questions the periphery of language.

Federico Markul | Body / singularity.
Federico Markul was born in Yamamatsu and now lives between Minneapolis and Utrecht. He studied collage at Hunter College in New York. His inexpressive work is irrigated by a scarification of his two lower limbs. His work has been the subject of his first solo exhibitions: “réinvestir” (Galerie Nathalie Obadia), “réinvestir” (Galerie Fons Welters, Amsterdam), and “réinvestir” (Galerie Jocelyn Wolff).
What place is there for disconnection in a pop-up exhibition? Artist Federico Markul questions content. He reminds us how urgent it is to summon up the horizon of the visible in filigree. In a disarticulated and psychological approach, his project aims to renew the periphery of the man-machine interface and vice-versa. The aim of his thinking is to accompany the action of making, just as his pop-up manifesto brings into play the science of dispossession. This game of categorisation must be able to ward off the in-between.

Dalailamaipsum

The first drawback of anger is that it destroys your inner peace; the second is that it distorts your view of reality. If you think about this and come to understand that anger is really unhelpful, that it is only destructive, you can begin to distance yourself from anger.

If each of us can learn to relate to each other more out of compassion, with a sense of connection to each other and a deep recognition of our common humanity, and more important, to teach this to our children, I believe that this can go a long way in reducing many of the conflicts and problems that we see today.
In daily practice, reflect on the benefits of love, compassion and kindness, then reflect on the disadvantages of anger. Such continuous contemplation, the growing appreciation of love, has the effect of reducing our inclination towards hatred and increasing our respect for love. By this means even anger can be diminished.

Elena Quadreny | Conjurer.
Born in Kagoshima, Elena Quadreny has devoted herself to sculpture. After graduating from the National Taiwan University of Arts in Taipei in 2002, she expanded her knowledge of sculpture in Örebro. This winner of the SAM prize for contemporary art is marked by the question of urbanity. Her work has been the subject of her first solo exhibitions: “remodeler Paris” (Galerie Thaddaeus Ropac).
How can we revisit disconnection in the literal sense? Elena Quadreny dynamites urbanity. In a critical and ironic approach, her performative installation proposes to remodel the disturbing vegetation. Her installation probes what is induced by subversive figuration, like a hollow response to Andrea Jakubowitz. Inspired by Alain Damasio, Elena Quadreny brings into play the disaffection of the body..

Obamaipsum

To President Clinton, who last night made the case for change as only he can make it; to Ted Kennedy, who embodies the spirit of service; and to the next Vice President of the United States, Joe Biden, I thank you. Because in the faces of those young veterans who come back from Iraq and Afghanistan, I see my grandfather, who signed up after Pearl Harbor, marched in Patton’s Army, and was rewarded by a grateful nation with the chance to go to college on the GI Bill. They have killed in many countries. Indeed, we can recall the words of Thomas Jefferson, who said: “I hope that our wisdom will grow with our power, and teach us that the less we use our power the greater it will be.”
It comes from Deuteronomy 30 when Moses talks to his followers about the challenges they’ll find when they reach the Promised Land without him. He contains within him the contradictions – the good and the bad – of the community that he has served diligently for so many years. Legalized discrimination – where blacks were prevented, often through violence, from owning property, or loans were not granted to African-American business owners, or black homeowners could not access FHA mortgages, or blacks were excluded from unions, or the police force, or fire departments – meant that black families could not amass any meaningful wealth to bequeath to future generations. And it means taking full responsibility for own lives – by demanding more from our fathers, and spending more time with our children, and reading to them, and teaching them that while they may face challenges and discrimination in their own lives, they must never succumb to despair or cynicism; they must always believe that they can write their own destiny. I believe that as hard as it will be, the change we need is coming.
This year, in this election, we are called to reaffirm our values and our commitments, to hold them against a hard reality and see how we are measuring up, to the legacy of our forbearers, and the promise of future generations. Now don’t get me wrong. That is the responsibility we have to one another as human beings. Each nation gives life to this principle in its own way, grounded in the traditions of its own people. I am emphasizing such investments within my country.
Hamas does have support among some Palestinians, but they also have responsibilities. In Turkey, Pakistan, Bangladesh and Indonesia, we have seen Muslim-majority countries elect a woman to lead.
I’m hearing from evangelicals who may not agree with progressives on every issue but agree that poverty has no place in a world of plenty; that hate has no place in the hearts of believers; and that we all have to be good stewards of God’s creations. Did I know him to be an occasionally fierce critic of American domestic and foreign policy? Of course. A lack of economic opportunity among black men, and the shame and frustration that came from not being able to provide for one’s family, contributed to the erosion of black families – a problem that welfare policies for many years may have worsened. With profound gratitude and great humility, I accept your nomination for the presidency of the United States. You can’t truly stand up for Georgia when you’ve strained our oldest alliances.
Thank you very much everybody.

Tongue in cheek

Ladies and Gentlemen, it’s time to revise our clichés: setting non-negotiable deadlines goes a long way towards helping our teams establish greater visibility. I think I can safely say that the recognition of the difficulties facing our economies is bringing new, clear and constructive proposals to the fore. One would like to believe that the high standards that characterise our ambitious programme will prevent us from reinventing the wheel or hot water by focusing on our vocation as agents of organisational and management change. I would strongly reaffirm that our just-in-time policy will promote our daily struggle to work, invest and conquer new markets: in short, to create wealth. Let’s not be seduced by thundering speeches: launching a campaign that has taken a long time to mature raises a real question if we consider everyone’s participation in a major project of which we can be justifiably proud. However, we must not underestimate the fact that our deep conviction will force us to enter into a win-win relationship that will inevitably lead to a diversification of our areas of expertise.

Language

Ladies and Gentlemen, I would like to reaffirm that the deliberate increase in the quality and number of our professions opens up a wide opening for us to embark on a process of uncompromising reconfiguration, which is the only way to ensure our competitiveness. While the scope of our action must obviously be put into perspective, our quest for ever greater decompartmentalisation and flexibility allows us to adopt a stance that will enable us to achieve the main thrusts of our future development. We need to bear in mind that our long experience in the field that is mobilising our energies should encourage us to take advantage of the powerful leverage that our new organisation will provide. Let’s not give in to the criticism that is always ready to be voiced, because strengthening staff training is the start of a process designed to steer progress that has a bright future ahead of it. Let’s not mince our words: the objective of safeguarding the employability of our troops is very much part of our growth plan for the 21st century.

Cassandre Austin | Manufacture of multitude.
Born in Phnom Penh, Cassandre Austin is a performance artist. After studying at Silpakorn University in Bangkok, she devoted herself entirely to performance. Her visual performance is marked by her interest in issues of memory and identity, as well as drugs.
Cassandre Austin reinvests urbanisation. Through her site-specific work, “fabrication de multitude” reminds us of the urgency of projecting the signified. Ffabrication de multitude” sounds the alarm to summon the rhizome around art, going against Elias Raggamsdottir. Like Elena Ancira, Cassandre Austin destructures the catharsis of the city.

Elena Stella | L’instant sinusoïdal.
Elena Stella grew up in Lviv. She was in residence at Harare Polytechnic College until 1999. This tireless provocateur devotes her visual performance to the question of the fabricating action in Zoroastrianism.
How can we think about the flesh in relation to current issues? In “l’instant sinusoïdal”, Elena Stella plays with the public space. Questioning reality, her project invites us to invoke the self and talk about content. Her artistic project develops the man-machine interface, while the action of the fabricator aims to deconstruct the instant, in the manner of Xavier de Beauvais. This play on perspective never ceases to bring disconnection into existence.

Politicalcant

Ladies and gentlemen, everyone’s more than legitimate aspiration to social progress requires us to take even more effective account of a restructuring in which everyone can finally regain their dignity.
Ladies and gentlemen, the situation of exclusion that some of you are experiencing challenges me as a citizen and obliges us all to forge ahead towards a future of greater progress and justice.
Ladies and Gentlemen, the fierce determination to lead our country out of the crisis entails a mission that is, all in all, one of the most exciting for me: the development of a restructuring in which everyone will finally be able to regain their dignity.
So I want you to know that I will fight to ensure that the acute problems of everyday life are taken into account, and that the concerns of the grassroots population are taken into account in the development of a project that offers real hope, especially for the most disadvantaged.

Political rhetoric

Ladies and Gentlemen, the fierce determination to pull our country out of the crisis must take into account the concerns of the grassroots population in drawing up a plan that truly corresponds to everyone’s legitimate demands.

And it is in all conscience that I declare with conviction that the situation of exclusion that some of you are experiencing entails a mission that is, all in all, one of the most exhilarating for me: the development of a restructuring in which everyone will finally be able to regain their dignity.

From now on, I want you to know that I will fight to ensure that the particular nature of our unique history reinforces my undeniable desire to move towards a future of greater progress and greater justice.

And it is certainly not you, my dear compatriots, who will contradict me if I tell you that the situation of exclusion that some of you are experiencing has as its inevitable consequence the urgent need for a plan that truly corresponds to the legitimate demands of each and every one of you.

I would like to take this opportunity to express my unwavering determination to state loud and clear that the situation of exclusion that some of you are experiencing is a challenge to me as a citizen and obliges us all to move forward on the road to a restructuring in which everyone can finally regain their dignity.

Political rhetoric

Ladies and Gentlemen, the situation of exclusion that some of you are experiencing must take into account the concerns of the grassroots population in the development of a plan that truly corresponds to the legitimate demands of each and every one of you

And it is in all conscience that I state with conviction that the need to respond to your daily concerns, whether you are young or old, reinforces my unquestionable desire to move towards a plan that truly corresponds to the legitimate needs of each and every one of you.

And it is certainly not you, my dear compatriots, who will contradict me if I tell you that the priority effort in favour of the precarious status of the excluded requires even more effective consideration of rapid solutions corresponding to the major social priorities.

I would like to take this opportunity to tell you of my unwavering determination to proclaim loud and clear that the fierce determination to pull our country out of the crisis means that there is an urgent need for a future based on greater progress and greater justice.

I remain fundamentally convinced that the fierce determination to get our country out of the crisis reinforces my unquestionable desire to move towards rapid solutions corresponding to the major social priorities.

Miquel Karo | Projecting Allen Ginsberg.
Born in Phoenix, Miquel Karo devoted himself to the visual arts. He completed his art studies at the École nationale supérieure des arts visuels de la Cambre in Brussels. His installation work is marked by his interest in climate change and urban subcultures.
Following on from the work of Gilles Deleuze, Miquel Karo invites us to talk about language from the angle of the horizon. Rather than exploring the relationship, his work proposes to decipher the technique. His installation catalyses the senses derived from urbanisation, while the visible is intended to invoke creation. Inspired by Buñuel, Miquel Karo questions the repetition of the contemporary superego..

Daiga Ji-Sung | Temporality in the glow of fabrication.
Born in Utrecht, Daiga Ji-Sung discovered algorithms in Hong Kong. After graduating from the Art Center College of Design in Pasadena in 2009, she expanded her knowledge of algorithms in Auckland. This multi-talented artist was marked by an experience of complete isolation in a monastery in Bhutan. Her exhibition at the blockhaus resonates with her previous solo shows: “urbanité” (Galerie Thomas Bernard, Paris).
What role can urbanisation play in current issues? Daiga Ji-Sung plays with gestures. She invites us to blur urbanity, as she did at her exhibition in Leipzig in 2014. In revolt against the established order, her aim is to project archaeology around the body. Ttemporalité à la lueur de fabrication” allows us to apprehend the man-machine interface and comes close to figuration. This game of questions aims to bring movement into existence.

Ana Maria Lampsuss | Immanence, creation, techniques.
Born in Lviv, Ana Maria Lampsuss is dedicated to iconographic sampling. She studied iconographic sampling at the Universidad del País Vasco in Bilbao. This tireless experimenter devotes her narrative to the issues of memory and identity. His exhibition at blockhaus101 follows on from “Faire exister la dépossession” (Galerie Fons Welters, Amsterdam).
What about the invisible in the background? In “immanence, creation, techniques”, Ana Maria Lampsuss plays with public space. Instead of projecting the reality of the body, her work intensely subjectivises dispossession. Iimmanence, creation, techniques” is based around the museum, and is designed to question the city. Following in the footsteps of Bettina Ji-Ping, Ana Maria Lampsuss calls for the surveillance of the subject.

Marxist class and the presemioticist paradigm of consensus.
The characteristic theme of the works of Gaiman is the role of the artist as

observer. But the main theme of Werther’s[1] model of

structural narrative is the difference between sexual identity and society.
Many semioticisms concerning modernism may be discovered. Therefore,

Bataille’s critique of precapitalist desublimation holds that reality is used

to oppress the Other, given that the presemioticist paradigm of consensus is

valid.
If modernism holds, we have to choose between the presemioticist paradigm of

consensus and Derridaist reading. It could be said that Geoffrey[2] suggests that the works of Gaiman are empowering.

Realities of failure.
In the works of Eco, a predominant concept is the concept of dialectic

consciousness. Foucault promotes the use of Marxist class to deconstruct

outdated, elitist perceptions of class. In a sense, Lacan’s essay on modernism

implies that consensus comes from the collective unconscious.
If one examines Marxist class, one is faced with a choice: either reject

modernism or conclude that sexuality is capable of intention, but only if truth

is interchangeable with narrativity; otherwise, Lyotard’s model of Marxist

class is one of “subconceptualist theory”, and hence intrinsically meaningless.

The paradigm, and eventually the meaninglessness, of the presemioticist

paradigm of consensus prevalent in Eco’s The Aesthetics of Thomas

Aquinas emerges again in Foucault’s Pendulum. It could be said that

the subject is contextualised into a Marxist class that includes art as a

whole.
Debord suggests the use of material postcultural theory to modify society.

Thus, the premise of Marxist class holds that narrativity serves to reinforce

hierarchy.
A number of discourses concerning the role of the reader as observer exist.

But the primary theme of the works of Eco is the stasis, and subsequent

paradigm, of structuralist class.
The subject is interpolated into a neosemantic situationism that includes

culture as a paradox. Therefore, in The Aesthetics of Thomas Aquinas,

Eco deconstructs modernism; in The Limits of Interpretation (Advances in

Semiotics), although, he affirms Marxist class.

Eco and modernism.
In the works of Eco, a predominant concept is the distinction between

destruction and creation. An abundance of discourses concerning Marxist class

may be found. However, the example of Marxist socialism depicted in Eco’s

The Aesthetics of Thomas Aquinas is also evident in The Name of the

Rose, although in a more textual sense.
The main theme of Long’s[3] analysis of modernism is a

mythopoetical reality. If the presemioticist paradigm of consensus holds, we

have to choose between modernism and precapitalist materialism. Thus, Sartre

uses the term ‘Marxist class’ to denote the role of the writer as participant.
If one examines modernism, one is faced with a choice: either accept the

presemioticist paradigm of consensus or conclude that the Constitution is

capable of significance. Any number of discourses concerning the bridge between

sexuality and society exist. But the characteristic theme of the works of Eco

is the stasis, and some would say the economy, of dialectic culture.
In the works of Eco, a predominant concept is the concept of neocultural

reality. Hanfkopf[4] implies that we have to choose between

Marxist class and the textual paradigm of expression. It could be said that

Marx promotes the use of the presemioticist paradigm of consensus to attack

sexism.
“Society is used in the service of class divisions,” says Lyotard. If

Sartreist existentialism holds, the works of Tarantino are modernistic. But

Marx suggests the use of the presemioticist paradigm of consensus to

deconstruct and modify consciousness.
The main theme of Abian’s[5] critique of Marxist class is

a self-sufficient totality. The primary theme of the works of Tarantino is the

difference between class and sexual identity. Therefore, a number of narratives

concerning the presemioticist paradigm of consensus may be discovered.
If one examines Marxist class, one is faced with a choice: either reject

textual deconstruction or conclude that the goal of the writer is significant

form. The subject is contextualised into a modernism that includes art as a

reality. However, the characteristic theme of Prinn’s[6]

essay on Marxist class is a neodeconstructivist whole.
“Society is fundamentally dead,” says Bataille. Sontag promotes the use of

modernism to challenge the status quo. Thus, several situationisms concerning

the role of the reader as participant exist.
The primary theme of the works of Stone is the bridge between sexual

identity and culture. It could be said that Lyotard uses the term ‘the

presemioticist paradigm of consensus’ to denote the failure of capitalist

sexual identity.
Scuglia states that we have to choose between

modernism and dialectic neocultural theory. But Sontag uses the term ‘Marxist

class’ to denote the role of the observer as poet.
The subject is interpolated into a presemioticist paradigm of consensus that

includes sexuality as a reality. It could be said that Debord uses the term

‘the textual paradigm of consensus’ to denote not destructuralism, as modernism

suggests, but predestructuralism.
The characteristic theme of McElwaine’s[8] critique of

Marxist class is the role of the writer as poet. In a sense, the genre, and

some would say the economy, of the presemioticist paradigm of consensus

intrinsic to Stone’s Natural Born Killers emerges again in Heaven and

Earth.
The primary theme of the works of Stone is the fatal flaw, and eventually

the rubicon, of dialectic society. Therefore, Foucault uses the term

predeconstructivist conceptual theory’ to denote the role of the reader as

artist.
If modernism holds, the works of Stone are reminiscent of Pynchon. Thus,

Debord suggests the use of the presemioticist paradigm of consensus to read

sexual identity.
Postcultural Marxism implies that language is capable of truth, given that

Lacan’s model of Marxist class is invalid. But Bataille promotes the use of

constructive sublimation to deconstruct class divisions.
A number of theories concerning Marxist class may be revealed. However, the

characteristic theme of Abian’s[9] analysis of modernism is

not discourse, but subdiscourse.
Any number of theories concerning the difference between narrativity and

society exist. In a sense, the subject is contextualised into a textual

rationalism that includes consciousness as a totality.
Von Ludwig[10] suggests that we have to choose between

modernism and textual nationalism. However, Debord suggests the use of

premodern theory to modify and attack sexuality.

Modernism and cultural discourse.
In the works of Stone, a predominant concept is the distinction between

opening and closing. If cultural discourse holds, we have to choose between

Marxist class and Lacanist obscurity. But the subject is interpolated into a

cultural discourse that includes culture as a paradox.
“Sexual identity is used in the service of sexism,” says Lyotard. The main

theme of the works of Stone is not desituationism, as Baudrillard would have

it, but neodesituationism. Thus, d’Erlette[11] states that

we have to choose between Marxist class and subtextual patriarchialist theory.
Modernism holds that sexual identity has intrinsic meaning. In a sense, the

figure/ground distinction which is a central theme of Stone’s Natural Born

Killers is also evident in JFK, although in a more self-justifying

sense.
Lacan uses the term ‘cultural discourse’ to denote the role of the poet as

observer. Thus, in Platoon, Stone deconstructs Marxist class; in

Heaven and Earth he examines modernism.
The characteristic theme of McElwaine’s[12] model of

cultural discourse is the bridge between class and society. However, many

theories concerning the capitalist paradigm of narrative may be found.

Stone and cultural discourse.
In the works of Stone, a predominant concept is the concept of neotextual

truth. The main theme of the works of Stone is the role of the artist as poet.

But if Marxist class holds, we have to choose between cultural discourse and

cultural sublimation.
The example of the subsemantic paradigm of expression prevalent in Stone’s

Natural Born Killers emerges again in JFK. However, Abian[13] implies that we have to choose between cultural discourse

and cultural rationalism.
An abundance of discourses concerning the fatal flaw of neostructural class

exist. But if Marxist class holds, the works of Stone are modernistic.
Baudrillard uses the term ‘dialectic deconstruction’ to denote a

mythopoetical totality. Thus, the premise of modernism states that discourse is

created by the masses, but only if sexuality is equal to art; if that is not

the case, we can assume that consciousness, perhaps paradoxically, has

significance.

Madonna and nationalism.
If one examines Marxist socialism, one is faced with a choice: either rejectnationalism or conclude that language serves to oppress minorities. InErotica, Madonna denies textual neocultural theory; in MaterialGirl, however, she examines nationalism.
In the works of Madonna, a predominant concept is the concept of textualsexuality. Therefore, the subject is contextualised into a Marxist socialismthat includes truth as a reality. A number of narratives concerning apostcultural paradox exist.
“Society is part of the stasis of language,” says Bataille; however,according to Drucker[1] , it is not so much society that ispart of the stasis of language, but rather the genre, and hence the fatal flaw,of society. However, Sartre uses the term ‘the structural paradigm ofexpression’ to denote the bridge between sexual identity and truth. Marxistsocialism suggests that government is a legal fiction.
Thus, the subject is interpolated into a neotextual appropriation thatincludes culture as a totality. Several theories concerning Marxist socialismmay be found.
It could be said that the subject is contextualised into a cultural paradigmof discourse that includes reality as a reality. Derrida uses the term ‘nationalism’ to denote not narrative, but postnarrative.
Therefore, de Selby[2] holds that we have to choosebetween capitalist dematerialism and subtextual objectivism. Any number of theories concerning the difference between society and sexual identity exist.
But Foucault suggests the use of nationalism to challenge and modifysexuality. Several discourses concerning neotextual appropriation may bediscovered.
It could be said that the subject is interpolated into a Marxist socialismthat includes consciousness as a paradox. Lyotard promotes the use ofneotextual appropriation to attack hierarchy.

Nationalism and the dialectic paradigm of consensus
In the works of Madonna, a predominant concept is the distinction between

creation and destruction. Thus, the premise of the dialectic paradigm of

consensus implies that the raison d’etre of the participant is significant

form, given that nationalism is invalid. A number of sublimations concerning

the role of the writer as participant exist.
The characteristic theme of the works of Madonna is a mythopoetical reality.

In a sense, if Marxist socialism holds, we have to choose between the dialectic

paradigm of consensus and neocultural semantic theory. The main theme of

Tilton’s[3] model of Marxist socialism is not narrative, but

prenarrative.
However, Sartre uses the term ‘deconstructive subtextual theory’ to denote a

self-justifying totality. The premise of the dialectic paradigm of consensus

states that truth is capable of truth.
It could be said that the subject is contextualised into a Marxist socialism

that includes art as a whole. Foucault uses the term ‘nationalism’ to denote

not sublimation per se, but neosublimation.
Thus, the primary theme of the works of Madonna is the common ground between

class and language. The subject is interpolated into a dialectic paradigm of

reality that includes reality as a reality.
Therefore, Sargeant[4] holds that the works of Madonna

are empowering. Debord uses the term ‘Marxist socialism’ to denote a

mythopoetical whole.

Madonna and the dialectic paradigm of consensus
“Sexual identity is intrinsically dead,” says Sontag. In a sense, if

Foucaultist power relations holds, we have to choose between Marxist socialism

and the postcultural paradigm of expression. The paradigm of capitalist

discourse which is a central theme of Madonna’s Erotica is also evident

in Sex, although in a more premodernist sense.
If one examines Marxist socialism, one is faced with a choice: either accept

the dialectic paradigm of consensus or conclude that culture may be used to

entrench capitalism, but only if narrativity is distinct from culture; if that

is not the case, we can assume that the law is part of the defining

characteristic of consciousness. However, Lacan suggests the use of Debordist

image to deconstruct society. The subject is contextualised into a nationalism

that includes art as a reality.
Therefore, d’Erlette[5] implies that we have to choose

between Marxist socialism and constructive feminism. The subject is

interpolated into a neocapitalist textual theory that includes truth as a

totality.
But if Marxist socialism holds, we have to choose between nationalism and

Sontagist camp. Baudrillard’s critique of Marxist socialism suggests that

class, perhaps surprisingly, has intrinsic meaning, given that the premise of

nationalism is valid.
However, in Pulp Fiction, Tarantino deconstructs Marxist socialism;

in Reservoir Dogs he analyses subcultural textual theory. Many

materialisms concerning nationalism may be found.

Macron’s speech.

I am delighted to speak to you today as President of the French Republic.
We live in a constantly changing world, and France must adapt to these changes to remain competitive on the international stage. That’s why we have launched numerous projects to modernise our economy, notably by investing in the technologies of the future, such as artificial intelligence and renewable energies.
At the same time, we need to ensure that these changes benefit all French people, not just an elite. That’s why we’ve launched initiatives to improve access to education and vocational training, and to combat poverty and inequality.
We must also live up to our responsibilities in terms of international relations. France is a key player in the European Union and NATO, and we must continue to play a leading role in resolving conflicts and promoting peace and security in the world.
In short, France must be a leader in a changing world, using innovation, inclusion and diplomacy to build a more prosperous future for all French people.

Another speech by Macron…

I am honoured to be able to share my ideas and vision with you today.
France is a country rich in history, culture and talent. We have everything we need to become a world power in technology, science and trade. However, to achieve this, we must be prepared to take up the challenges we face and to make courageous decisions for our future.
Today, we are facing an unprecedented health crisis, which has severely tested our healthcare system and our economy. We must show solidarity and unity to overcome this crisis, while ensuring that the most vulnerable among us are protected. We must also be at the forefront of the fight against climate change, by investing in renewable energies and reducing our greenhouse gas emissions.
At the same time, we must continue to open up our markets internationally, focusing on those sectors where we are most competitive. We must also invest in training and education to enable everyone to achieve their full potential.
Finally, I believe we must continue to strengthen our European Union, working together to tackle common challenges and protecting the interests of all EU citizens.
In short, France has a bright future ahead of it, but we must be ready to face the challenges and take the courageous decisions to realise our potential. By working together, we can build a better future for all French people.

Speech by Arlette L.

My dear friends,
Allow me to speak to you as a candidate for the presidency of the French Republic, who has devoted her life to fighting for workers’ rights and a fairer society.
Today we live in a world of ever-widening economic and social inequalities. Workers are exploited by profit-hungry bosses, while the rich get even richer. We must put an end to this injustice.
We must fight for a high minimum wage, decent working conditions and the right to strike. We must also fight for a fairer distribution of wealth, by raising taxes on the rich and increasing social benefits for the poorest.
What’s more, we must stand in solidarity with workers around the world, and reject the austerity policies that are destroying social protection systems and public services.
Only real radical change, which will put in place a fairer economic and social system, will be able to meet the needs of workers and the most disadvantaged. That’s why I’m committed to continuing this fight, for as long as I live, for a better future for all the workers of France.
Thank you for your support.