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Humanities
Eduardo Jorge de Oliveira
Invented Skins
Dieter Mersch
Digital disrupture
We really need an analysis of algorithmic conditions and their paradoxes and ambiguities that gives them an adequate framework and horizon. But instead we currently seem to be finding an algorithmic solution of the algorithmic, much as digital solutions are being offered for the problems of the digital public sphere, in the way that IT corporations, for example, use exclusively mathematical procedures to evaluate and delete “fake news,” inappropriate portrayals, or the violation of personal rights. This tends to result in a circularity that leaves the drawing of boundaries and raising of barriers solely to programming, instead of restoring them to our ethical conscience and understanding of what the social could mean today. The machine, by contrast, remains alien to any mechanical limitation—just as its inability to decide lies in the impossibility of self-calculation. The nucleus of digital culture should instead be sought where the cultural of culture is located:...
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Maria Filomena Molder
So many egoists call themselves artists…
“So many egoists call themselves artists,” Rimbaud wrote to Paul Demeny on May 15, 1871. Even though that is not always obvious, ‘I’, the first person, is the most unknown person, a mystery that is constantly moving towards the other two, the second and third persons, a series of unfoldings and smatterings that eventually gelled as ‘Je est un autre’. That is why ‘apocryphal’ is a literarily irrelevant concept and ‘pseudo’ a symptom, the very proof that life, writing, is made up of echoes, which means that intrusions and thefts (Borges also discusses them) will always be the daily bread of those who write.
Words from others, words taken out of place and mutilated: here are the alms of time, that squanderer’s sole kindness. And so many others, mostly others who wrote, and many other pages, all of them apocryphal, all of them echoes, reflections. All this flows together into—two centuries...
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Anthology
Involving the Beholder
Beate Fricke (ed.), Urte Krass (ed.)
The Public in the Picture / Das Publikum im Bild
Anthology
Das Gedächtnis des Auges in Kunst und Wissenschaft
Werner Busch (ed.), Carolin Meister (ed.)
Nachbilder
Anthology
Zu Jacques Lacans Bildtheorie
Claudia Blümle (ed.), Anne von der Heiden (ed.)
Blickzähmung und Augentäuschung
Anthology
Kunst und Gesellschaft
Carolin Meister (ed.), Dorothea von Hantelmann (ed.)
Die Ausstellung
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minima oeconomica
Analysen und Kritik moderner Ökonomie, deren Wissenschaft und Legitmation im Zeitalter der Finanzialisierung
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Ute Holl
Introduction
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Mehdi Belhaj Kacem, Philippe Sollers
Andreas L. Hofbauer
The yoke of being, noteworthy dis-position
It wasn’t nature and its dangers that forced domestication and enabled the economic shrine. Temple and funerary cult, sacrifice and distribution of the meat—for Homer all sacrificial animals were still hieria, holy creatures—and the containment of wildness led to symbolic and socio-cultural change, which became the vector and motor of sedentary, food-producing communities. It wasn’t sheep, goats, or cattle that were domesticated first; it was the zoon logon echon itself that bowed to the self-created yoke of the cult. Why, we don’t know. Beyond this it’s important that unlike plants only very few species of animal can be domesticated, and that this shouldn’t be confused with taming. Economic significance develops as an epiphenomenon. It transforms from possible human sacrifice to animal sacrifice to the distribution of meat in early “Greek” antiquity, then to the obeloi (skewers with varying amounts of meat, as tokens for the priests’ or judges’ portion; even...
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