DIAPHANES is collecting lists: conceptually sensory bills of fare, enumerations and selections in the serenely fatal undertaking of classifying an unclassifiable present, of orienting ourselves through the stringing together of self-determined entries. The freely associated registers (including unequal and redundant items) are a call to attention or simply the excursive (as every list is potentially infinitely long or short) inventory of taste or consciousness.
Cumulus tuba ;
Cirrus cumulonimbogenitus ;
mother-of-pearl cloud ;
Altocumulus translucidus ;
1 Luminous Procuress
3 Brass Canon
4 Mexican Tea Party
6 New Earth
NO W HERE is a double page in the middle of DIAPHANES, a carte blanche for artists, authors, thinkers to turn an empty space and pause for breath.
Following Georges Perec’s Memory 480: "I remember… (to be continued…)"…
…rather alarms, to truth to arm her than enemies, and they have only this advantage to scape from being called ill things, that they are nothings…
Raucous time capsules, rare jewels, and indispensable bulky goods from all epochs, languages, and genres.
But why Ridley Scott’s Exodus: Gods and Kings, from 2014? You will have had your reasons, and you’ll have to take responsibility for them.
L’œuvre d'art n’a pas d’idée, elle est idée
“This self-portrait is dated March 1962. I had returned from a mission as radioman..."
Audiences on the Walls of St Clement
Disabling / Enabling Photography
Complicity in Spectatorship
To begin our journey, we must first examine the question of art as beauty and of aesthetics as a branch of philosophy—not simply as a theory of perception, but first and foremost as a science of the ‘beautiful’ and the ‘sublime’.
To begin our journey, we must first examine the question of art as beauty and of aesthetics as a branch of philosophy—not simply as a theory of perception, but first and foremost as a science of the ‘beautiful’ and the ‘sublime’. In the early modern period, whenever the arts are mentioned, they are almost always referred to as the ‘fine’ or beautiful arts. As is well-known, aesthetics has two beginnings; in the eighteenth century and in the nineteenth century. Alexander Baumgarten first defined aesthetics as a scientia sensitiva or science of perception. In German Idealism, Georg Wilhelm Friedrich Hegel, Friedrich Wilhelm Joseph Schelling, and Friedrich Hölderlin revisited aesthetics, defining it as a theory of art. The relationship between the two is not immediately clear. The former was grounded mostly in aisthēsis, a form of cognition classified as belonging to the physical abilities of sensations, and was situated in the lower...
Is there something more effective for conducting the behaviour of people than today’s consumption and communication techniques?
In contemporary capitalism, subjectivity is the product of a mass industry organized on a global level. For Félix Guattari this is actually the first and most important of capitalist productions, because it preconditions and is part of production in all other forms of merchandise. Subjectivity is a ‘key merchandise,’ which in its ‘nature’ is put together, developed and manufactured in the same way as a car, electricity, or a washing machine. Capitalism organizes the production and control of subjectivity through two different systems, which weave together the manufacture of the individuated subject (“social subjection”) and what seems to be the opposite, de-subjectification (“machinic enslavement”). Therefore capitalism exercises a twofold hold over subjectivity.
Social subjection involves techniques of government, which pass by way of, and mobilize, representation (political and linguistic), areas of knowledge, discursive visual practices, etc., and produce ‘subjects of rights,’ ‘political subjects,’ in short: ‘subjects’ of ‘I’s,’ of individuals. By...
Mike Wilson’s literature is a fast trip through the American night, drawn in melancholy images of great beauty.
Les plus lestes des Indiens d’Amérique du Nord appartiennent à une bande de sang-mêlé Mohawks originaires de la Réserve Caughnawaga, sur les bord du fleuve Saint-Laurent, au Québec. On les appelle en général les Caughnawagas. Autrefois on les appelait les Mohawks chrétiens ou les Mohawks qui prient. Ils sont trois mille, dont au moins six cent cinquante passent plus de temps dans les villes des États-Unis un peu partout que dans leur réserve. Certains sont aussi remuants que des gitans. Il n’est pas inhabituel de voir une famille verrouiller sa maison, laisser la clé chez un voisin, monter en voiture et partir pour des années. Il existe des colonies de Caughnawagas à Brooklyn, Buffalo et Detroit. La plus grande colonie est à Brooklyn, dans le quartier de North Gowanus. Elle s’y est établie à la fin des années vingt, comprend environ quatre cents hommes, femmes et enfants, continue de grandir...
Whatever is addressed in the elevator responds to a prior occurrence much as, inevitably, it will have an aftereffect.
Some images from the Tiergarten are particularly successful. The park could be a symbol of photography itself, and perhaps the latter follows the park so effortlessly because photography also whiles away its time on yesterday’s threshold.
Frankfurter Zeitung, 15th December 1932
Certain kinds of values, such as generosity and forgiveness, may only be possible through a suspension of this mode of ethicality and, indeed, by calling into question the value of ethics itself.
I do not have much to say about why there is a return to ethics, if there is one, in recent years, except to say that I have for the most part resisted this return, and that what I have to offer is something like a map of this resistance and its partial overcoming which I hope will be useful for more than biographical purposes. I’ve worried that the return to ethics has constituted an escape from politics, and I’ve also worried that it has meant a certain heightening of moralism and this has made me cry out, as Nietzsche cried out about Hegel, “Bad air! Bad air!” I suppose that looking for a space in which to breathe is not the highest ethical aspiration, but it is there, etymologically embedded in aspiration itself, and does seem to constitute something of a precondition for any viable, that is, livable, ethical...
What does one need to hunt an animal that might not exist? Books? There are many things in books that don’t exist…
Kerstin Stakemeier: I would love to start by taking up what Claire was saying about the figure of the intruder and about intrusion and asking how you, Okwui and Sarah would respond to that, how you would reflect it back on to both of your contributions.
Okwui Enwezor: I think the encapsulation of this discussion in terms of the relationship between the intruder and hospitality is so perfect and apt because it is only in that context that the question of an unsettling disturbance arises. I think that intrusion has a force to it – a force that also provokes recognition and I think it is in that space of recognition that the debates about fragility can really happen. And I am very grateful that you brought this up, Claire. Of course, in my text there is a longer passage about Derrida, about hospitality, which relates precisely to this. I want...
If sensory perception of the world takes place prior to all consciousness, one might ask, finally, what this “prior to consciousness” means – is it an unconscious or rather a non-conscious?
If sensory perception of the world takes place prior to all consciousness, one might ask, finally, what this “prior to consciousness” means – is it an unconscious or rather a non-conscious? Who is dancing when dancers dance? Who is moving when bodies process stimuli? For Freud, the notion of the drive was a transitional concept bridging the divide between the somatic and the mental. I think that today, for various reasons, it is possible to replace the notion of the drive with that of affect to obtain a similarly transitional concept. But as I explain in my theory of the affective dispositif, this concept is one that no longer follows the movement of desire (for the Other) but which, with a focus on movement, interval, and plasticity, leads to surprising parallels (synchronizations) between the socio-political and the somatic. In this context, the “not-yet-movement” of affect often mentioned here can be understood...