“The neurotic is nailed to the cross of his fiction.”
“The neurotic is nailed to the cross of his fiction.”
On Woman’s Airs:
The airs that have charm, and that constitute beauty, are:
The air of sophisticated weariness,
The air of boredom,
The swooning air,
The impudent air,
The chilly air,
The air of looking down from a height,
The air of domination,
The air of wilfulness,
The air of malignity,
The air of sickness,
The air of a pussycat – a mixture of childishness, nonchalance and malice.
-Charles Baudelaire, Intimate Journals
My love, do you recall the object which we saw,
That fair, sweet, summer morn!
At a turn in the path a foul carcass
On a gravel strewn bed,
Its legs raised in the air, like a lustful woman,
Burning and dripping with poisons,
Displayed in a shameless, nonchalant way
Its belly, swollen with gases.
The sun shone down upon that putrescence,
As if to roast it to a turn,
And to give back a hundredfold to great Nature
The elements she had combined;
And the sky was watching that superb cadaver
Blossom like a flower.
So frightful was the stench that you believed
You’d faint away upon the grass.
The blow-flies were buzzing round that putrid belly,
From which came forth black battalions
Of maggots, which oozed out like a heavy liquid
All along those living tatters.
All this was descending and rising like a wave,
Or poured out with a crackling sound;
One would have said the body, swollen with a vague breath,
Lived by multiplication.
And this world gave forth singular music,
Like running water or the wind,
Or the grain that winnowers with a rhythmic motion
Shake in their winnowing baskets.
The forms disappeared and were no more than a dream,
A sketch that slowly falls
Upon the forgotten canvas, that the artist
Completes from memory alone.
Crouched behind the boulders, an anxious dog
Watched us with angry eye,
Waiting for the moment to take back from the carcass
The morsel he had left.
— And yet you will be like this corruption,
Like this horrible infection,
Star of my eyes, sunlight of my being,
You, my angel and my passion!
Yes! thus will you be, queen of the Graces,
After the last sacraments,
When you go beneath grass and luxuriant flowers,
To molder among the bones of the dead.
Then, O my beauty! say to the worms who will
Devour you with kisses,
That I have kept the form and the divine essence
Of my decomposed love!
-Charles Baudelaire, Flowers of Evil
Images by Chris Marker
“I understand, all right. The hopeless dream of being – not seeming, but being. At every waking moment, alert. The gulf between what you are with others and what you are alone. The vertigo and the constant hunger to be exposed, to be seen through, perhaps even annihilated. Every inflection and every gesture a lie, every smile a grimace. Suicide? No, too vulgar. But you can refuse to move, refuse to talk, so that you don’t have to lie. You can shut yourself in. Then you needn’t play any parts or make wrong gestures. Or so you thought. But reality is diabolical. Your hiding place isn’t watertight. Life bleeds in from the outside, and you’re forced to react. No one asks if it is true or false, if you’re genuine or just a sham. Such things matter only in the theatre, and hardly there either. I understand why you don’t speak, why you don’t move, why you’ve created a part for yourself out of apathy. I understand. I admire. You should go on with this part until it is played out, until it loses interest for you. Then you can leave it, just as you’ve left your other parts one by one.”
-Ingmar Bergman’s Persona, 1966
“Order is necessary, complete, absolute, inward order and that is not possible if there is no virtue, and virtue is the natural outcome of freedom. But freedom is not doing what you want to do nor is it revolting against the established order, adopting a laissez-faire attitude to life or becoming a hippy. Freedom comes into being only when we understand, not intellectually but actually, our every day life, our activity, our way of thought, the fact of our brutality, our callousness and indifference; it is to be actually in contact with our colossal selfishness.”
“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
“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