Kristeva: Madness Is A Space




“Today’s milestone is human madness. Politics is a part of it, particularly in its lethal outbursts. Politics is not, as it was for Hannah Arendt, the field where human freedom is unfurled. The modern world, the world of world war, the Third World, the underground world of death that acts upon us, do not have the civilized splendor of the Greek city state. The modern political domain is massively, in totalitarian fashion, social, leveling, exhausting. Hence madness is a space of antisocial, apolitical, and paradoxically free individuation.”

-Julia Kristeva, Black Sun: Depression and Melancholia



Cioran: A Certain Freedom


        Le Saut dans le Vide (Leap into the Void); October 1960 by Yves Klein



“Having destroyed all my connections, burned my bridges, I should feel a certain freedom, and in fact I do. One so intense I am afraid to rejoice in it.”

― Emil M. Cioran, The Trouble with Being Born


courbet_duval_800_2 2





appearing as a dark angel
searching for someone to devour.

Both muse and vampire.

Not even utilizing a trick of the mind,
but merely a trick of the eye
to get under the skin of a man
and suck him completely dry

then toss the bones
out of the window
of her shabby boudoir

and return to her mirror;
the only object that comes close
to bringing her satisfaction

but never does.

Poor Narcisse.

Adorno: The Death Of Love In Fascism


Heathen by Jonathan Barnbrook




 “It is one of the basic tenets of fascist leadership to keep primary libidinal energy on an unconscious level so as to divert its manifestations in a way suitable to political ends. The less an objective idea such as religious salvation plays a role in mass formation, and the more mass manipulation becomes the sole aim, the more thoroughly uninhibited love has to be repressed and moulded into obedience. There is too little in the content of fascist ideology that could be loved.”
-Theodor Adorno, Freudian Theory and the Pattern of Fascist Propaganda

Reich: Ideology and Psychology


Tempo der Strasse by George Grosz, 1918

“The ideology of every social formation has the function not only of reflecting the economic process of this society, but also and more significantly of embedding this economic process in the psychic structure of the people who make up the society. Man is subject to the conditions of his existence in a twofold way: directly through the immediate influence of his economic and social position, and indirectly by the ideological structure of the society. His psychic structure, in other words, is forced to develop a contradiction corresponding to the contradiction between the influence exercised by his material position and the influence exercised by the ideological structure of society. The worker, for instance, is subject to the influence of his work situation as well as to that of the general ideology of society. Since man, however, regardless of class, is not only the object of these influences, but also reproduces them in his activities, his thinking and acting must be just as contradictory as the society from which they derive. But, inasmuch as a social ideology changes man’s psychic structure, it has not only reproduced itself in man but, what is more significant, has become an active force, a material power in man, who in turn has become concretely changed, and, as a consequence thereof, acts in a different and contradictory fashion. It is in this way and only in this way that the repercussions of a society’s ideology on the economic basis from which it derives is possible. The “repercussion” loses its apparent metaphysical and psychologistic character when it can be comprehended as the functioning of the character structure of socially active man. As such, it is the object of natural scientific investigations of the character. Thus, the statement that the “ideology” changes at a slower pace than the economic basis is invested with a definite cogency. The  basic traits of the character structures corresponding to a definite historical situation are formed in early childhood, and are far more conservative than the forces of technical production. It results from this that, as time goes on, the psychic structures lag behind the rapid changes of the social conditions from which they derived, and later come into conflict with new forms of life. This is the basic trait of so-called tradition, i.e., of the contradiction between the old and the new social situation. ”

Wilhelm Reich, The Mass Psychology of Fascism