rachel rosalen

Mauro Maldonato

Doorstep by doorstep, the author presents her view of a mutating territory, where discontinued, asymmetrical, paradoxical forms give life to an unstable landscape that takes the place of the traditional Euclidian architecture.   Among these events, where space is the visible form of time and time is the visible form of space, the deletion of the body may be the most disturbing aspect.

It is true that having a new view, being a new view, requires inside us a fully acceptance of the changes in modern conditions. But, above all, realizing that, of this view, we are not more capable. Feeling from the inside has been externalized, it is no longer born from an inside action. Feeling from the outside is, in turn, this making naked, strangled and kidnapped, trough what we relate ourselves into the world of life. Thus, shapes, objects, figures, are gathered in mutating constellations that create dull refractions, eluding the tamed vision of the things we are used to seeing, which goes beyond the originary sphere that had them created in a progressive process of decontextualization, devoid of memory, in cognizable, and, therefore, greatly fascinating. But, beware! The condition we are talking about may not only be referred to the human being. Dislocated and labyrinthical is our present at its every turn. The desire that moves towards immateriality and no longer towards the ‘thing’ shows the presence of censorship. The body itself is no longer the root, the specific location of feeling, of the sensitive intensity. It appears now like an inorganic territory, a steam of mutations: a closed space where each experience is corrected of its own meaning. How immensely distant from the perception and experience described by phenomenology!
Between the experience and the bodies interlace the mediation, the virtualization, the desobjectification of relationships, within an amazing process of disappearance and modification. Deprived from the soul, from the ability to feel and feed their own desires, these bodies no longer remember the bubbling masses in the cities during the first half of 19th century, but the unstable and nomad biopolitics of unknown urban landscapes.

Priscila Arantes

Cruelty is one form of organized violence. It is not necessarily erotic, but may flow into other forms of violence that transgression organizes. Like cruelty, eroticism is deliberate. Cruelty and eroticism are organized in the spirit of the determination to go beyond the limits of interdiction.This determination is not general, but can always shift from one field for other: it is a matter of neighboring fields cast one over another on the euphoria of escaping from the power of interdiction” (Bataille)Crude is derived from the Latin crudo, meaning not cooked but incipient, and designates charred but bloody meat; the latter stripped of its ordinary ornaments or accompaniments such as skin, and reduced to something bloody and indigestible. Documenta’s question “what is bare life?” surely relates to the theme of cruelty, this execrable, indigestible and banal part of real life. Bataille, after Nietzche, says that the real measure of Man is seen in the cruelest of actions.

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