Relegated Areas



For me parks are good when first of all, they’re not impeccable, and when solitude has appropriated them in such a way that solitude itself becomes an emblem, a defining trait for walkers, sporadic at best, who in my opinion should be irrevocably lost or absorbed in thought, and a bit confused, too, as when one walks through a space that’s at once alien and familiar. I don’t know if I should call them abandoned places; what I mean is relegated areas, where the surroundings are suspended for the moment and one can imagine being in any park, anywhere, even at the antipodes. A place that’s cast off, indistinct, or better yet, a place where a person, moved by who knows what kind of distractions, withdraws, turns into a nobody, and ends up being vague.

My Two Worlds
Sergio Chejfec (trans. Margaret B. Carson)

The Obscene


Jean Baudrillard

Jean Baudrillard

When things become too real, when they are immediately given and realised, when we are in short circuit which means that these things are brought closer and closer together, we are in obscenity. From this standpoint, Régis Debray made an interesting critique of the society of the spectacle: according to him, we are no longer in a society that distances us from things, in which we could be said to be alienated by our separation from them . . . Our curse is that we are brought up ultra-close against them, that everything is immediately realised, both things and ourselves. And this too-real world is obscene.

Unmoving Targets



This concerted attempt to erase the responsibilities of thought and volition from our daily lives has produced a nation of couched-out soft touches, easily riled by the most cynically vacuous sloganeering and handily manipulated by the alibis of “morality” and false patriotism. To put it bluntly, no ones home. We are literally absent from our own present. We are elsewhere, not in the real but in the represented. Our bodies, the flesh and blood of it all, have given way to representations: figures that cavort on TV, movie, and computer screens. Propped up and ultra-relaxed, we teeter on the cusp of narcolepsy and believe everything and nothing.

Barbara Kruger
Remote Control: Power, Cultures, and the World of Appearances

Everyday Life


Debord described [..] in his 1961 lecture (delivered via tape recorder) on the “Prospects for Conscious Modifications in Everyday Life,” everyday life was “organized within the limits of a scandalous poverty,” a poverty defined by the “scarcity of free time and scarcity of possible uses of this free time.” And this condition was by no means accidental, but the necessary product of modern capitalist accumulation and industrialization. Such poverty, in Debord’s words, “is the expression of the fundamental need for the lack of consciousness and for mystification in an exploitative society, in a society of alienation.” If Lefebvre had first suggested that everyday life could be understood as the product of uneven development within capitalist society, Debord would extend this idea by further describing ordinary existence as “a colonized sector,” as “a kind of reservation for the good savages who (without realizing it) make modern society, with the rapid increase in its technological powers and the forced expansion of its market, work.” Everyday life, then, marked a border, the “frontier of the controlled and the uncontrolled sectors of life”—between, that is, the planned sector of production and the as yet unplanned sector of lived experience, consumption, leisure. The situationist goal was “to substitute an always moving frontier for the present ghetto, to work continuously for the organization of new opportunities”—in other words, to put uncertainty to work through the rational control of productive forces, to institute a regime devoted to eliminating the irrational, mythical holdovers still present in everyday life. No longer a colony, this sphere was to be fully integrated into the logical functioning of society, a complete planification of the future.

Guy Debord and The Situationist international: Texts and Documents

Contact is Crisis


As members of human society, perhaps the most difficult task we face daily is that of touching one another–whether the touch is physical, moral, emotional, or imaginary. Contact is crisis. As the anthropologists say, “Every touch is a modified blow.” The difficulty presented by any instance of contact is that of violating a fixed boundary, transgressing a closed category where one does not belong.

Anne Carson
Putting Her in Her Place: Women, Dirt, and Desire
from Before Sexuality: The Construction of Erotic Experience in the Ancient Greek

Lucretius, Origins of Philosophy as Art


I see a secret link between Lucretius, Hume, Spinoza, and Nietzsche constituted by their critique of negativity, their cultivation of joy, the hatred of interiority, the externality of forces and relations, the denunciation of power, and so on …

Gilles Deleuze

Art: Indispensability


The more our daily life appears standardised, stereotyped, and subject to an accelerated reproduction of objects of consumption, the more art must be injected into it in order to extract from it that little difference which plays simultaneously between other levels of repetition, and even in order to make the two extremes resonate—namely, the habitual series of consumption and the instinctual series of destruction and death.

Gilles Deleuze
Difference and Repetition