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When
now the known common roads, paths and also vision paths
are so much
taken over in a double sense by rowing and steering than
by
looking-just-so we may be able to use those
constructivly and
dialectically as instruments in our idealeconomical and
political
steeringlessness as prescribed from the outside.
We use mostly valued negativly misunderstanding and start to make a constructive user- and play-field fertile. To make use of misunderstandings - there we have a really beautiful art historian example: When the great Wiliam Morris <came to the core of his intentions, added by the translator>, even shortly before he founded the Arts- and Crowd-Movement (hoping so-to-say, to make reality a message of no-where, no-where still thought of as Utopia, by de-hierarchycizing the arts and so-to-say allowing the spiritual accomplices the same spot at the total construction of the total work of art, hence the same spot for the small glass-cutter as for the great architect or the good painter, but also for the carver for some railing) there then the misunderstanding happened that by turning the middle -ages as a nearly harmonical exchange society he actually got the idea <to formulate added by the translator> so-to-say the following for de-hierarchycizing - and saw those thoughts so-to-say in a social middlepath between Bakunin, hence free association of the free associated versus Marx - and the statement then: we need a mediating institution. He called it party which has to lift human beings to this height. There the thought came from that later in the so-called Arbeitsmarkt fuer Kunst 1919 (titel for a movement, literally: employment market for art 1919) - Gropius, Caesar Klein/painter and sculpturer from Hamburg - and eventually became the Bauhaus. We go the path into the critical idyll with a handed down but potential power, the so-called but often disavowed inward-looking nature as disturbing work in Heine's sense. Now contra-worlds meet at the same time as place and contra- |
place in
the wilderness
as left-over
nature, and in the wild thin- king as contralogical
humus between
network and design. Ideality and reality in fissure and
gap,
border lines and depths,
across which we stretch a rope of hope.
Michèle Foucault formed the term for this: Heterutopia, places which in real areas create areas that seem to be irreconcilable and only to be crasped in a transit state. "Thinking means border-crossing", Ernst Bloch said and means for Foucault (hence our level of debate so-to-say) means: What is philosophy today, I mean 'philosophical activity', when I pressume the critical work of thinking about oneself, hence the one of the auto-author, and how much is it possible to think this. So ever since Kant we do not deal only with work about the categories and the differentiation, but also with the inwardedness as inversion of meaning which is comparable with the capital- prescribed schizophrenia as can be read about at Déleuze and Guattarie. Hence a surreal practice to develop oneself rhizomely. Off to Bedburg-Hau**. *A strange journey into Inner Mongolia with field trips to adventure parks, enclosements of wilderness and craziness - a phantasmorgie about things happened, seen, felt, thought and believed. I pressumed at that time -, and I would like to also mention that, we then thought if one can produce a catalog when one has moved constantly for 2,5 weeks with 15 people within this questioning: who is inside, who is outside? Nobody knows any longer exactly why who grins, why who trips, stumbles, is it a physician, someone who is allowed outside, an escapee, is one in oneself already? One meets people who are as monomaniacly presenting themselves and who are nuts as oneself and what marks the difference. Hence again I thought that 2 mottos have to prelude: ** Bedburg-Hau is a city where there is "Rheinische-Kliniken-Bedburg-Hau", a hospital for psychiatry and psychotherapy and other related specialties. |
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