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This text was one of two written for the publication to accompany an exhibition, 'In the Wake', held at Truth and Consequences gallery, Geneva, in the summer of 2014, curated by Julia Marchand. It concerns the work of the artist Steve Bishop, and reflects upon some studio visits conducted in preparation for the exhibition.
1999
As citizens of the 'new' South Africa, we cannot afford to invest in placebo cures to the past. We need to explore our consciences and our complicity with recent history, deconstructing the legacies of apartheid. This cannot only happen 'officially' as it is currently through the Truth and Reconciliation Commission; it is an invested process which involves the individual and needs to be enacted on many levels as part of the process of establishing a way forward and recognising that the future is complex, en-grained and marked with the traces of the past, the resonance of process.-Artists' Statement,
Choice Reviews Online, 2005
1988
PROFESSORHarries's paper says so much of what Broch says, and says it so effectively, that in responding to it I found myself responding as if to Broch-to the lucidity as well as the obscurity ofconception I encounter in Broch's theoretical writings-and also wishing to supplement or contrast its observations with others made by Broch, so that eventually, through the perseverance of questions and answers between us, the real Broch would stand up. I would like to make my way back through the many related arguments of the paper by summarizing its conclusion in reference to one of the more arresting statements made toward the paper's beginning. In concluding Professor Harries alerts us, as Broch does, to the dangers of art which responds only to its own internal reason rather than reality, and which is further described by Professor Harries as seeking to take the place of the world rather than take part within it; art which stems in essence from man's will to power, to a divine power beyond his own mortality. Earlier in the paper Professor Harries strikingly describes the decorator's ambivalent response to reality as "a yes coupled with a no, a broken response mirrorlingl itself in the
Exchanges: The Interdisciplinary Research Journal
Jane Austen’s Pride and Prejudice and William Blake’s The Marriage of Heaven and Hell both question, criticise and reinterpret the concept of ‘truth universally acknowledged’. From the intrinsic relation between the particular and the universal, to the scission between impressions and ideas, Pride and Prejudice concerns some elements of the entire dispute of knowledge. Moreover, The Marriage of Heaven and Hell urges us to reconsider any truth that we recognise as legitimately established, in the attempt to convey that it is our right and duty to determine what we believe – according to our senses, perceptions and feelings. In the eighteenth century, the philosophers of the Enlightenment were indeed disputing the origins of truth and more importantly the ways through which truth is uncovered. In a postmodern world, when, as John D. Caputo remarks, the only universality we acknowledge is diversity, fiction can lead us toward a more profound comprehension of reality – while enriching t...
Southern Journal of Philosophy, 1990
One of Heidegger's lifelong aims was to undercut the representationalist picture of our human situation, along with its objectifying outlook on reality and its subjectified picture of the self. Representationalism tells us that we are essentially minds or subjects set over against a world of objects, and that our task is to correctly represent those objects in our ideas and theories. Truth is then seen as the correspondence between our representations and the objects assumed to exist out there in the world. Heidegger's strategy for dealing with these traditional assumptions is to suggest that representationalism results from a "forgetfulness" of the underlying conditions that let objects, ideas, criteria of correctness and subjects show up in the first place. This forgotten background is named by such words as "worldhood," "clearing," "lighting," "opening" and "presencing." It can be retrieved from oblivion, Heidegger suggests, only by working out a transformed way of understanding ourselves, the world and truth-an alternative ontology which, in the vocabulary of Being and Time at least, is more "fundamental" than the representationalist ontology so pervasive in traditional metaphysics.
The topic and the concept of 'post-truth' has emerged very evidently in the last year, following several political events in Western countries. The topic has also been made relevant by the uses, or rather the abuses, of the Internet, where uncontrolled, fake news circulate in today's world at top speed. What we are facing now is the result of processes that have developed during the last decades in philosophy, sociology, communication studies, and journalism studies. We can indicate four processes, working at different but intertwined levels, that have contributed to undermining the possibility of any reference to 'truth' or 'reality', or any possible relationship between them. The four processes on which this paper will focus are: 1) the post-modern approach that took hold in many areas of philosophy during the second half of the twentieth century; 2) sociological perspectives that led to constructivist approaches; 3) communication theories that fostered social construction of reality by the media; and 4) the new ways to consider journalists' work as a construction of reality rather than a representation of reality. The emergence of these processes, which tend to weaken any reference to a concept of reality external to the media and its mechanisms in the production and circulation of meaning, has triggered some unexpected backlash such as vague notions of meaning, uncontrolled influencers, communicative bubbles, and a return to a positivist view of social reality.
Demos Journal, 2016
Modern identity politics is often denigrated; depicted as an irrational mass shouting defiantly about their experiences; a moment of politics that erases the good old fashion posturing of parliamentary debate. While identity politics, like all politics, operates in oppositional or even sometimes fascistic ways, it remains unclear it is theoretically unsound. This piece seeks to locate the root of modern identity politics. That root is born out of bearing witness, giving an account of oneself. This is best explored through an engagement with Adornian pessmism. When Adorno claimed, amongst the ruins of Europe and the aftermath of WWII, that “to write poetry after Auschwitz is barbaric” he in essence began to question, in effect, whether bearing witness could have a political function. This essay shows how the acts of bearing witness to the horrors of the holocaust ran counter to Adorno's pessimism. Adorno's negative comments are set up in relation to a debate about exteriority and critique, an issue that can be illuminated by the use of outward gaze in modernist painting. This constitutes the first digression. With this background, a discussion of the poetry of Paul Celan as a poetry that bears witness to the horrors of the holocaust ensues. It is through Paul Celan's poetry that we begin to see how bearing witness is political and thus runs against Adorno's pessmism. This is the second digression. Finally Gregor Von Rezzori's book Memoirs of an Anti-Semite is discussed in relation to Celan's poetry. This is the third digression. In this comparison of the poetry of Paul Celan and Memoirs of an Anti-Semite, we can discover a political use for bearing witness that undoes Adorno's glum proposition and allows us to see how bearing witness, giving an account, serves a proper political function.
Politeknik Negeri Bandung, 2020
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