Category Archives: transgression

Spinoza and bondage (“He swore he’d never touch her again”)

Of Human Bondage He Swore

“He swore he’d never touch her again and then she whispered his name and he was lost” -film tagline

Of Human Bondage 1964

“When a man is prey to his emotions, he is not his own master, but lies at the mercy of fortune: so much so, that he is often compelled, while seeing that which is better for him, to follow that which is worse. ” —Ethics of Human Bondage or the Strength of the Emotions, Spinoza

I believe my first exposure to radical Dutch enlightenment philosopher Spinoza was via Gilles Deleuze or via the “perishable monuments” of Thomas Hirschhorn which I discovered in Germany at documenta in 2002.

Via Guy de Maupassant and William Somerset Maugham‘s Of Human Bondage I discovered this bit on human bondage.

In the 1660s, the Dutch philosopher Spinoza writes, in his Ethics of Human Bondage or the Strength of the Emotions (a part of his Ethics), that the term “bondage” relates to the human infirmity in moderating and checking the emotions.

Erotic (un)possibilities in an Antioch world

Over the past few days I’ve been mulling over Siri Hustvedt title essay A Plea for Eros which is a rumination on the effability and ineffability of sex in connection with the Antioch Ruling. Since January 1, 2006, the Antioch College in Ohio, United States, requires students to gain consent at each stage of a sexual encounter.

Hustvedt’s essay on the unreliability and ambiguity of language in relation to sexual ethics reminded me of Georges Bataille when he said that “sex begins where speech [or words] ends”, a statement I tend to agree with.

[Youtube=http://youtube.com/watch?v=q7SNOX9W3WY]

Emotionally charged scene in A History of Violence (French version)

Which brings me to Cronenberg penultimate film A History of Violence, the Straw Dogs of the 2000s. It is the story of Tom Stall, his wife Edie and their two children. Tom is a good-hearted impostor with organized crime roots. After his family finds out his true identity they initially reject him. He is finally accepted in a superb silent scene which is a celebration of the nuclear family; but not until after an emotionally charged fight between Tom and Edie followed by rough sex on the stairs. Notice the absence of adherence to the Antioch Ruling.

However, as Hustvedt points out at the beginning of her essay, an Antioch world can be full of erotic possibilities.

Imagine asking a female love interest “May I touch your left breast?”; patiently and eagerly waiting for the answer.

Dutch director Warmerdam’s cult film Little Tony predates Hustdvedt’s sentiments by 8 years. In this tragicomedy the erotic possibilities of explicitness in sexual encounters is illustrated by a key scene in which Brand, the protagonist illiterate farmer asks Lena, the school teacher who has been hired by Brand’s wife, “May I see your left breast?“. After a putative “Why?” by Lena, Brand answers: “So I can remain curious about the right one.”

History of Violence flotsam: Steven Shaviro gives a roundup of cinerati such as k-punk, girish twice, Chuck, Jodi — followed by k-punk’s reply and Jodi’s counter-reply — Jonathan Rosenbaum and his own view here.

Before and after

Serge Voronoff 2

Serge Voronoff

Fellow blogger Nurse Myra and I share an interest in weird science. Nurse Myra writes of herself in the third person singular. Norman Mailer used to do that too. Sometimes I feel I’d like to experiment with it. Jahsonic quotes from Nurse’s post on Serge Voronoff (the scientist responsible for the experiments depicted above and who came to his attention by stumbling on American “anthropologica” publisher Falstaff Press):

“One of nursemyra’s guilty secrets is that she is attracted to simian men. if they’re strong, silent, hairy chested, single minded, testosterone fueled and stinking of pheromones I’m a good chance to be shedding my uniform and peeling their bananas before the day is out. “

I reported on “women attracted to apes” here.

Unrelated blog candy is Pony Express, check orgy of the dead.

World cinema classics #28

[Youtube=http://www.youtube.com/watch?v=UCpyqiee-Z8]

El Topo (1970) – Alejandro Jodorowsky

“El Topo is not a Western, it goes further than any Western … El Topo is not a religious film, it contains all religions … This film is bloody… El Topo is miraculous and terrible … El Topo is monstrous and cruel”

This slightly overrated curio premiered exactly 37 years today at the Elgin, New York.

Previous “World Cinema Classics” and in the Wiki format here.

Carnography #4

No particular narrative …

A.-A. Préault, Tuerie (Slaughter)

Preault_Tuerie

 Antoine-Augustin Préault‘s  La Tuerie (The Killing) (1834) is a relief sculpture first exhibited at the Paris Salon of 1834. Its thematic violence and stylistic daring shocked conventional taste at the Salon, one of whose visitors characterized the work as an “incredible farrago of every horror, wretchedness, misery, extravagance, monstrosity.” Tuerie was supposedly admitted to the Salon of 1834 at the insistence of the academician Jean-Pierre Cortot. Since no particular narrative was associated with the work, it was perceived by contemporaries as gratuitous carnography.

See previous carnographies

Icons of erotic art #8

Zygotic Acceleration, Biogenetic, De-Sublimated Libidinal Model (Enlarged x 1000) (1995) [1] is a sculpture by Jake and Dinos Chapman. It depicts lifesize fibreglass mannequins of children with genital organs of both sexes attached to their faces. It was shown at the Sensation exhibition in 1997, along with Great Deeds Against the Dead.

Sexual organs attached to faces is something I have been pondering on for as long as I can remember. What would have been the solution of the human race if this had been the case? How would we have covered the “pubic” area? How would lovemaking have looked like? This work by the Chapmans is remarkable, as is much of their other work. No doubt they are one of the most interesting contemporary artists.

In case you have been wondering why I only link to the pictures in this series, instead of showing the artworks in-line, the answer is that I keep a strict copyright policy after having had a run-in with my local copyright enforcement agency, SABAM, about two years ago. Since then, I only publish artworks by artists who have been dead for more than seventy years. Such is the law in Belgium. Belgian copyright law is even so strict that it prohibits to show photographs of buildings.

I find the use of mannequins in contemporary art very appealing, other works which have used this form are Chair, Table and Hat Stand by Allen Jones and Great Deeds Against the Dead, also by the Chapmans.

Previous entries in Icons of Erotic Art here, and in a Wiki format here.

 

Introducing Les Krims

Les Krims (born August 16, 1942) is a United States conceptual photographer. He is noted for his carefully arranged fabricated photographs (called “fictions”), various candid series, a surreal satirical edge, dark humor, and long-standing criticism of what he describes as leftist twaddle. Works such as Heavy Feminist with Wedding Cake [1] (1970) has been criticized by anti-pornography feminists and feminist photographers as being fetishistic, objectifying, body despising and a misogynist who uses his photography to humiliate predominantly women. Even though Krims does include men (often himself, nude) in his photos, these critics contend that his primary viciousness is reserved for women.

Tip of the hat to [1].

To Have Done With the Judgment of god

Antonin Artaud’s radiophonic play ‘To Have Done With the Judgment of god‘.

This work was shelved by Wladimir Porché, the director of the French Radio, the day before its scheduled airing on February 2, 1948. The performance was prohibited partially as a result of its scatological, anti-American, and anti-religious references and pronouncements, but also because of its general randomness, with a cacophony of xylophonic sounds mixed with various percussive elements. While remaining true to his Theater of Cruelty and reducing powerful emotions and expressions into audible sounds, Artaud had utilized various, somewhat alarming cries, screams, grunts, onomatopoeia, and glossolalia.

Artaud coined the term body without organs in this radio play.

Two excerpts and the full text here.

“I deny baptism and the mass. There is no human act, on the internal erotic level, more pernicious than the descent of the so-called jesus-christ onto the altars.
No one will believe me and I can see the public shrugging its shoulders but the so-called christ is none other than he who in the presence of the crab louse god consented to live without a body…”
…
All this is very well,
but I didn’t know the Americans were such a warlike people.
In order to fight one must get shot at
and although I have seen many Americans at war
they always had huge armies of tanks, airplanes, battleships
that served as their shield.
I have seen machines fighting a lot
but only infinitely far
behind
them have I seen the men who directed them.
Rather than people who feed their horses, cattle, and mules the
last tons of real morphine they have left and replace it with
substitutes made of smoke,–Artaud via [1]

Icons of erotic art #6

The work I present today is erotic and sad at the same time. Its eroticism is implied by its transgression, most transgressions are erotic by nature. For its sadness, you only need to look at the facial expressions of Valie, the “toucher” and the bystander.

Valie Export‘s Tapp- und Tast-Kino (“Touch Cinema”) a piece of performance “body art”, was performed in ten European cities in 1968-1971.

Valie Export built a tiny “movie theater” around her naked upper body, so that her body could not be seen but could be touched by anyone reaching through the curtained front of the “theater”. She then went into the street and invited men, women, and children to come and touch her.

The context of “Touch Cinema” was the bra burning feminism professed by New York Radical Women and Germaine Greer’s The Female Eunuch.