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âMan kan inte stiga ned tvĂ„ gĂ„nger i samma flod.â â Herakleitos Analogt foto, 2021
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[FACES]
  Have I said it before? I am learning to see. Yes, I am beginning. Itâs still going badly. But I intend to make the most of my time.
  For example, it never occured to me before how many faces there are. There are multitudes of people, but there are many more faces, because each person has several of them. There are people who wear the same face for years; naturally it wears out, gets dirty, splits at the seams, streches like gloves worn during a long journey. They are thrifty, uncomplicated people; they never change it, never even have it cleaned. Itâs good enough, they say, and who can convince them of the contrary? Of course, since they have several faces, you might wonder what they do with the other ones. They keep them in storage. Their children will wear them. But sometimes it also happens that their dogs go out wearing them. And why not? A face is a face.
  Other people change faces incredibly fast, put on one after another, and wear them out. At first, they think they have an unlimited supply; but when they are barely fourty years old they come to their last one. There is, to be sure, something tragic about this. They are not accustomed to taking care of faces; their last one is worn through in a week, has holes in it, is in many places as thin as paper, and then, little by little, the lining shows through, the non-face, and they walk around with that on.
  But the woman, the woman: she had completely fallen into herself, forward into her hands. It was on the corner of rue Notre-Dame-des-Champs. I began to walk quietly as soon as I saw her. When poor people are thinking, they shouldnât be disturbed. Perhaps their idea will still occur to them.
  The street was too empty; its emptiness had gotten bored and pulled my steps out from under my feet and clattered around in them, all over the street, as if they were wooden clogs. The woman sat up, frightened, she pulled out of herself, too quickly, too violently, so that her face was left in her two hands. I could see it lying there; its hollow form. It cost me an indescribable effort to stay with those two hands, not to look at what had been torn out of them. I shuddered to see a face from the inside, but I was much more afraid of that bared flayed head waiting there, faceless.
Rainer Maria Rilke
(translation by Stephen Mitchell)
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En video frÄn tvÄ Är sedan, filmad i södra Frankrike.
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Sur lâabsurde et le moderne dans LâĂtranger
En text jag skrev om LâĂtranger av Camus pĂ„ min franskakurs som jag fick lust att dela med mig av.
Voici un bref texte que jâai Ă©crit sur LâĂtranger...
Sâil y a un thĂšme principal dans LâĂ©tranger, et dans lâĆuvre dâAlbert Camus en gĂ©nĂ©ral, câest probablement la notion de lâabsurde. Il sâagit de la recherche incessante de lâĂȘtre humain de trouver un sens Ă son existence, et la frustration face Ă lâabsence des rĂ©ponses claires Ă cette question. Un fossĂ© se forme autour de lâindividu qui le sĂ©pare du monde extĂ©rieur et du monde commun. Lâabsurde, câest peut-ĂȘtre dâune maniĂšre lâexpĂ©rience curieuse du monde moderne, de lâaliĂ©nation oĂč on est coupĂ© de tout : de la vie contemporaine dans laquelle on se trouve, de lâavenir, mais avant tout de lâhistoire, de lâhĂ©ritage culturel et spirituel, du sens et de la cohĂ©rence dâun monde ancien qui nâexiste plus.
Celui qui vit cette absurditĂ©, câest lâĂ©tranger. LâĂ©tranger, qui est, Ă©videmment, Ă©tranger Ă tout, spectateur ou « non-participant » Ă tous les grands Ă©vĂ©nements de sa vie, comme câest le cas de Meursault : lâenterrement de sa mĂšre, ses relations intimes, un crime fatal, son propre procĂšs et la peine qui suit.
Le cĂ©lĂšbre incipit : « Aujourdâhui, maman est morte. Ou peut-ĂȘtre hier, je ne sais pas », manifeste lâesprit du roman avec clartĂ©. Ă lâenterrement qui suit, Meursault rencontre les amis de sa mĂšre, et aprĂšs il pense : « Jâavais peine Ă croire Ă leur rĂ©alité », ce qui donne aussi un sentiment emblĂ©matique du livre : lâĂ©tranger, câest aussi celui qui a perdu la sensation de la rĂ©alitĂ©, celui qui ne peut plus se fier complĂštement au tĂ©moignage des sens. De cette maniĂšre elle est peut-ĂȘtre perdue lâimportance de la vie dâune autre personne, ce qui aura des consĂ©quences irrĂ©vocables pour Meursault. Â
Ses actions ont une qualitĂ© de lâarbitraire. Pourquoi fait-il ce quâil fait ? Il ne peut pas y rĂ©pondre. « Pourquoi pas ? » est le plus proche dâune rĂ©ponse quâil trouve. Il lâa fait, comme il dit, « pour faire quelque chose ». Câest une existence inversĂ©e. Manquant des raisons, il cherche des « non-raisons », comme quand il dit : « je me suis appliqué à contenter Raymond parce que je nâavais pas de raison de ne pas le contenter ». Le hasard, avant tout, guide ses actions. MĂȘme Ă la question de savoir pourquoi il a fait le choix apparemment actif de meurtre, il ne trouve aucune rĂ©ponse comprĂ©hensible. Le cours des Ă©vĂ©nements a lâair accidentel, « comme si les chemins familiers tracĂ©s dans le ciel dâĂ©tĂ© pouvaient mener aussi bien aux prisons quâaux sommeils innocents ». Mais Meursault nâest pas innocent. Bien quâil sâen remette aux caprices du sort, au refus de toute responsabilitĂ©, le refus des choix est Ă©galement un choix, ce qui a toutefois des consĂ©quences.
Ainsi Meursault devient et demeure un Ă©tranger. VoilĂ lâaliĂ©nation complĂšte : pas seulement au monde et aux autres, mais aussi Ă lui-mĂȘme et ses propres actions, et finalement sa propre chute. à travers dâun refus constant, dâune critique et dâune sĂ©paration impĂ©nĂ©trable, qui fait de lâincapacitĂ© une vertu, il devient le personnage emblĂ©matique dâune Ă©poque absurde.

Comme si les chemins familiers tracĂ©s dans le ciel dâĂ©tĂ© pouvaient mener aussi bien aux prisons quâaux sommeils innocents.
Albert Camus, LâĂtranger
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âSverige Ă€r ett av de egnaste och vemodigaste lĂ€nder pĂ„ jorden. Det Ă€r genomsyrat av folksagetankar. I detta land ligger en del undangömda nĂ€ckrossĂ„llade sjöar som bara grubbla sagor, bubbla förhoppningar.â Harry Martinson, NĂ€sslorna Blomma
Analogt foto
2019
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