dionysian-sadness

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The concept is Josh O’Connor in a linen suit.

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"It's like a hole in my life, an eight-year hole. That's what I find interesting in people's lives, the holes, the gaps, sometimes dramatic, but sometimes not dramatic at all. There are catalepsies, or a kind of sleepwalking through a number of years, in most lives. Maybe it's in these holes that movement takes place."

—Gilles Deleuze, On Philosophy

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Georges Bataille - Erotism: Death & Sensuality

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ABBOTT AND COSTELLO MEET FRANKENSTEIN (1948)

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What a way to go, 1964

When did we start mistaking hypersexuality for sensuality fr ?

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Werner Schroeter

- Malina

1991

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“The obsessive drags into the cage of his narcissism the objects in which his question reverberates in the multiplied alibi of deadly figures and, mastering their high-wire act, addresses his ambiguous homage toward the box in which he himself has his seat, that of the master who cannot be seen.”

Jacques Lacan, Écrits

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The Fifth Element, 1997

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Fibonacci spiral by the artist Anita Chowdry, based on medieval Iranian and Mughal illustrations, 2012.⁣

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دورت فعلاً في السايكوباثولوجي على الولع بالنار دة بس مافيش وصف كامل أو تفسير حتى الآن، بس دي ملاحظة متكررة بالنسبالي

Temple of the Golden Pavilion, a Buddhist temple in Japan, burned down by a schizophrenic monk, 1950

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Fascination (Jean Rollin, 1979)

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“What is amazing about the religiosity of ancient Greeks is the excessive amount of gratitude that flows out from it: — it takes a very noble type of person to face nature and life like this!”

“The noble man, too, helps the unfortunate, but not from compassion, or almost not, but more from an urge produced by the abundance of power.”

“To the fore is the feeling of richness, of power ready to overflow, the happiness of high tension, the consciousness of wealth which would like to give and share.”

— Nietzsche

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Medea (1969) dir. Pier Paolo Pasolini

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Universal history must be construed and denied. After the catastrophes that have happened, and in view of the catastrophes to come, it would be cynical to say that a plan for a better world is manifested in history and unites it. Not to be denied for that reason, however, is the unity that cements the discontinuous, chaotically splintered moments and phases of history—the unity of the control of nature, progressing to rule over men, and finally to that over men's inner nature. No universal history leads from savagery to humanitarianism, but there is one leading from the slingshot to the megaton bomb. It ends in the total menace which organized mankind poses to organized men, in the epitome of discontinuity. It is the horror that verifies Hegel and stands him on his head. If he transfigured the totality of historic suffering into the positivity of the self-realizing absolute, the One and All that keeps rolling on to this day-with occasional breathing spells-would teleologically be the absolute of suffering.

History is the unity of continuity and discontinuity. Society stays alive, not despite its antagonism, but by means of it; the profit interest and thus the class relationship make up the objective motor of the production process which the life of all men hangs by, and the primacy of which has its vanishing point in the death of all. This also implies the reconciling side of the irreconcilable; since nothing else permits men to live, not even a changed life would be possible without it. What historically made this possibility may as well destroy it. The world spirit, a worthy object of definition, would have to be defined as permanent catastrophe. Under the all-subjugating identity principle, whatever does not enter into identity, whatever eludes rational planning in the realm of means, turns into frightening retribution for the calamity which identity brought on the nonidentical. There is hardly another way to interpret history philosophically without enchanting it into an idea.

– Adorno

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James Baldwin: From Another Place (Sedat Pakay, 1973)