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. Ringo Starr
2. Mike D.
3. Roland TR 808
4. Jaki Liebezeit
5. Paul Lovens
6. Anthony Williams
Pierette res capillorum Haarschneiderei
über Kurz oder Lang
Wasser und Welle
…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…
The post I’m now sharing was somewhat unsettling: “Barbara joined Facebook 6 years ago!”
Not on any Knowlede’s service this register in progress seeks accumulating entries of imagenables: names, objects, imaginations… singularities, that neither have to be thought nor upon which must be speculated.
Facebook recently wanted to make merry with me. To this aim it posted an entry on my notice board, which is actually closed to others.
L’œuvre d'art n’a pas d’idée, elle est idée
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.
From Place to Space
The Invented Audience
See and Be Amazed!
Training the Eye
Tom, our idea here was that you would give us a little insight into how you find your themes, how you use theory for your texts.
I’m not really sure what is and what isn’t theory. I don’t really know where theory stops and fiction begins. If you take someone like, for example, Derrida: half of The Post Card is basically an epistolary novel; it’s fiction, there are characters, there is a character speaking to another character—even while he’s conducting a “theoretical” analysis of Heidegger. I think it’s very hard to pin down that border-line between it being theory/fiction or not theory/fiction. So theory wouldn’t just be a reflection on something else which is somehow more integral; it’s more fluid than that.
A figure like Lévi-Strauss is just wonderful in this respect: Tristes Tropiques is one of the most brilliant books and it’s much better as literature than almost all of...
How does the emergence of masses, multitudes, mobs, movements, communities, collectives, bands, or swarms relate to the law? When does flight turn into colonization? What is the situation before the law? What is the camp? How does the people relate to the camp?
Whatever is addressed in the elevator responds to a prior occurrence much as, inevitably, it will have an aftereffect.
An even more strikingly risky moment, which for Don anticipates both a personal and a professional crisis, occurs at the open door of an elevator in the fifth season. After Megan has confessed to him that she wants to stop working at the agency so as to fully concentrate on her acting career, he accompanies her to the elevator, where he takes leave of her by demonstratively giving her a passionate kiss before the door closes. Then, as though this were an afterthought, he once more presses the button. Although, almost immediately, the doors of the elevator next to the one that Megan just stepped into begin to open, he suspects that something is wrong. Standing on the threshold of the opening, he finds himself looking down into the dark abyss of the empty elevator shaft. More astonished than alarmed, he steps back. Then the doors close again. The concrete...
The profit-oriented society is a notion sold to us by capitalism. In reality, people are not born vying for profit but are trained for it by the system – they’re corrupted. The lust for profit is not a natural drive, like sexual drive, but is a cultural product.
Film is a space of freedom – you can behave cynically, or even cruelly, and the viewers will think it’s ›just acting‹ anyway, so you have an alibi. Reality is a bit like we describe it. Our bodies are also like we describe them. Disease is pathophysiology’s narrative about the body. Old age is the narrative about the body told by the social security system. Bodies happen to be as society wants them. If it’s a nationalised body, for instance, one called up into the army, the narrative will be potentially tragic and lofty at the same time. […]
Compassion is a concept invented for the purpose of the onlookers – it’s their alibi. I look because I sympathise, not because I’m fascinated by physical deformity – such as the sight of a legless man. And yet it’s also a roadshow of forms, a theatre of strange visual combinations, of unexpected...
How can we think about the relation between dance and politics today without repeating neo-liberal demands and constraints?
However, the discussions about Schlingensief’s film were sparked by the same, or similar, questions as in the case of Disabled Theater: have the performers been exposed? Have they been declared incompetent, or ridiculed?
When non-disabled artists such as Jérôme Bel or Christoph Schlingensief in their productions work with actors who, in hegemonic discourse, are referred to as disabled, they almost invariably face criticism over the exploitation and voyeuristic exhibition of these people. Bel’s Disabled Theater anticipated such reservations and took a good deal of wind out of its critics’ sails by having the performers themselves raise these issues on stage and report on their families’ reactions to the piece. Nevertheless, the question whether Jérôme Bel was showing up his actors was an inevitable topic in newspapers and on critics’ panels—even though, in view of the overall press reviews and the relatively small number of hatchet jobs, it seemed as if some critics only used these objections as alibis for legitimizing their respective point of view, their voyeuristic curiosity, or the work of the successful artist Jérôme Bel. The majority of reactions acquitted Bel...