Know Thyself: A Reflection

Ai Weiwei: Know Thyself (2022) 

Lego bricks 192.5 x 192.5 cm [a]

 

 

I. 

 

Whenever I come across the ancient Greek injunction know thyself [b], I immediately think of Nietzsche's preface to the Genealogy in which he mocks the very possibility of this, even for those who pride themselves on being men of knowledge: We are unknown to ourselves, we knowers ... [c]

 

But I also think of Foucault's text entitled Technologies of the Self ...

 

 

II.     

 

Based on a lecture given at the University of Vermont in October 1982, this text is hugely interesting for its insistence that care of the self - conceived as an ethico-aesthetic project of stylisation - is at least as important as knowing the self (understood in relation to a moral conception of Truth).

 

In the modern era, care of the self was almost entirely decoupled from the more imperative-sounding command to know the self. And that is unfortunate to say the least, because care of the self crucially entailed the forming of external relations with others, whilst knowing the self is a much more internalised and solitary pursuit (like masturbation).

 

For Foucault, "the equation of philosophical askesis with renunciation of feeling, solidarity, and care for one's self and for others - as the price of knowledge - was one of the biggest wrong turnings" [d] in Western history. 

 

But rather than simply regret this, or naively call for an impossible (and undesirable) return to an ancient way of life [e], Foucault began to think things through in his own inimitable manner (more as a hermeneutics of the self than an epistemological exercise) ... 

 

 

III.

 

Gnōthi seauton is one thing; epimeleisthai sautou is another. Without doubt, says Foucault, we moderns have overemphasised the former and largely forgotten the latter. 

 

In the Graeco-Roman world, however, "the injunction of having to know oneself was always associated with the other principle of the care of the self, and it was that need to care for oneself that brought the Delphic maxim into operation" [f]. It was, in other words, one of the key principles (and practices) governing "social and personal conduct" [226].

 

For Foucault, this "profound transformation in the moral principles of Western society" [228] has occurred for two main reasons: 

 

"We find it difficult to base rigorous morality and austere principles on the precept that we should give more care to ourselves than to anything else in the world. We are more inclined to see taking care of ourselves as an immorality [...] We inherit the tradition of Christian morality which makes self-renunciation the condition for salvation. To know oneself was paradoxically the way to self-renunciation." [228] [g]

 

The second reason - just as crucial - is that in modern philosophy from Descartes to Husserl, "knowledge of the self (the thinking subject) takes on an ever-increasing importance as the first step in the theory of knowledge" [228].

 

 

IV.

Does any of this really matter today?

 

To many people, perhaps not: but to me, as a philosopher who, like Foucault - and, indeed, like Socrates - cares about the question of care, it matters a great deal. 

 

For I would love to see a greater concern with ethos as the Greeks understood this term; i.e. a way of being and of behaviour, of stylising the self (in relation to others) that was evident in every aspect of the person (their appearance, dress, manner, etc.). 

 

The immanent utopia realised now/here in the bonds between people that D. H. Lawrence terms a democracy of touch will be a society founded upon such an ethos in which everybody takes proper care of him or herself whilst is also freely "able to conduct [themselves] properly in relation to others and for others" [h]. 

 

Ultimately, let me add in closing - once more in agreement with Foucault - the relationship between philosophy, politics, ethics, and art is permanent and fundamental. And that's why one can't simply visit an exhibition by Ai Weiwei, for example, and simply come away speaking about aesthetics or his method of working [i].  

 

 

Notes

 

[a] This Lego mosaic by Ai Weiwei, based on a first-century Roman work depicting a skeleton and the Greek phrase ΓΝΩΘΙ ΣΑΥΤΟΝ, is presently on display at the Lisson Gallery (London). It previously featured as part of Ai Weiwei's solo exhibition Know Thyself, at Galerie neugerriemschneider, in Berlin (September 14, 2023 - March 30, 2024). 

      Why the artist chose to reverse the image and write the Greek maxim as if viewed in a mirror, I don't know; perhaps it is meant to indicate the fact that he is reflecting on the complex relationship between past and present (I very much doubt, from what I know of him, that he is advocating a reversal of moral wisdom).  

 

[b] Know thyself was inscribed upon the Temple of Apollo in the ancient Greek precinct of Delphi. It has been quoted and interpreted by countless thinkers, scholars and authors ever since. It is usually written in Greek as Γνῶθι σεαυτόν (gnōthi seauton).

 

[c] The original German reads: Wir sind uns unbekannt, wir Erkennenden, wir selbst uns selbst ... See Nietzsche, Zur Genealogie der Moral (1887), p. iii. 

[d] Paul Rabinow, introduction to the Essential Works of Foucault 1: Ethics, ed. Paul Rabinow, trans. Robert Hurley and others (Penguin Books, 2000), p. xxv.

 

[e] In answer to the question whether he sees the ancient Greeks as offering an attractive and plausible alternative, Foucault says: "No! [...] you can't find  the solution of another problem raised at another moment by other people." Further, Greek ethics "were linked to a purely virile society" founded upon slavery and he doesn't much like that idea. 

      See 'On the Genealogy of Ethics: An Overview of Work in Progress', in the Essential Works 1: Ethics ... p. 256. 

 

[f] Michel Foucault, 'Technologies of the Self', in the Essential Works 1: Ethics ... p. 226. Future page references to this work will be given directly in the text. 

      A slightly different version of this text appeared in Technologies of the Self: A Seminar with Michel Foucault, ed. Luther H. Martin, Huck Gutman and Patrick H. Hutton (University of Massachusetts Press, 1988), pp. 16-49 and this can be read online by clicking here.  

 

[g] It's important to note that Foucault sees many continuities between pagan and Christian culture and does not see a clean break as many modern Christians and neo-pagans like to imagine. Christianity - a religion of confession and salvation - is, as Nietzsche once said, in many respects a form of Platonism for the people (see his preface to Beyond Good and Evil, 1886) and the Christian tradition is not uniquely to blame for the moral world we now inhabit. 

      See the interview with Foucault from January 1984, 'The Ethics of the Concern for Self as a Practice of Freedom', which can be found in an amended translation with footnotes in the Essential Works 1: Ethics ... pp. 281-301, where he stresses this point.  

 

[h] Foucault, 'The Ethics of the Concern for Self as a Practice of Freedom', Essential Works 1: Ethics ... p. 287. 

[i] In a recent post published on Torpedo the Ark, I discussed how Ai Weiwei's transformation of a well-known canvas by Van Gogh enables the viewer to reflect upon contemporary social, cultural, and political concerns. Those interested in reading the post, can click here. 

 

Wheatfield with Crows and Drones

Vincent van Gogh: Korenveld met kraaien (1890) 

Oil on canvas 50.5 x 103 cm 

Van Gogh Museum (Amsterdam)

Many people like to believe that Wheatfield with Crows captures the violent turmoil of Van Gogh's mental state at the time and that it was the final canvas he produced; i.e., a picture painted a year-and-a-half after the Xmas ear cutting incident in Arles, but only moments before he shoots himself in the chest with a revolver in Auvers-sur-Oise, a commune on the outskirts of Paris, in the summer of 1890.

 

But that's a cinematic fiction invented by the makers of Lust for Life (1956); a biographical film directed by Vincente Minnelli and starring Kirk Douglas as everybody's favourite Dutch artist (although it was Anthony Quinn who won the Oscar for his performance as Gauguin).  

I don't know why he shot himself - dying in bed a couple of days later - but it wasn't due to his annoyance with the birds and, as a matter of fact, he finished several other works after completing Wheatfield with Crows [1].  

However, as I've said many times, people believe what they want to believe, particularly if their Romantic version of events has been reinforced by a Hollywood movie. And the fact remains that this elongated double-square canvas is rightly regarded as one of his greatest works, albeit one weighed down by critical interpretations of a depressingly predictable and simplistic psycho-symbolic character.

 

 

II.   

The above is intended as art historical background to the work I really wanted to comment on; Ai Weiwei's playful (yet deadly serious) reimagining of Van Gogh's Wheatfield with Crows using coloured interlocking plastic toy bricks, or what most of us now generically refer to as Lego [2]. 

 

Replacing some of the crows of the original painting with far-more menacing drones, Ai Weiwei has produced a powerful comment (I'm guessing) on the war in Ukraine; a country known for its pale golden wheatfields and its strategic use of advanced aerial technology for the purposes of reconnaissance, surveillance, and precision strikes against Russian targets, transforming modern warfare and battlefield tactics in the process.  

As the press release for his new show at the Lisson Gallery (London), puts it: "This transformation highlights the ongoing relevance of historical artworks, revealing how they can serve as mirrors reflecting our current societal challenges." [3]

I think that's probably true, although I'm less convinced by his claim that an individual life can be conceived metaphorically as a building brick, or, indeed, as a series of pixels belonging to the digital plane, but that's something to be discussed another day ... 

 

Here, then, is Ai Weiwei's reworking of Van Gogh; along with a close-up to allow a better view of the brickwork in detail:   

 

Ai Weiwei: Wheat Field with Crows (2024) 

Toy bricks (WOMA) 320 x 160 cm  

Lisson Gallery

 

 

Notes

[1] Van Gogh's letters indicate that Wheatfield with Crows was completed around 10 July 1890 and predates such paintings as Auvers Town Hall and what is probably his final work, Tree Roots. He died on the 29th of July. 

[2] As pretty much everybody in the world knows, LEGO is a brand of plastic building blocks that snap together to create models of objects, manufactured by the LEGO Group; a Danish company founded in 1932. Whilst the LEGO Group actively discourage the use of the word 'Lego' as a generic term for any interlocking brick toy, it is, of course, commonly used as such in everyday language. 

      For the record, the bricks used by Ai Weiwei in his work are manufactured by Woma Toys; a Chinese company that produces custom designed building blocks.     

 

[3] This press release, written entirely by Chat GPT4 at the artist's request (apart from a few clarifications and the insertion of quotes taken from an unpublished text in which Ai Weiwei explains how Lego bricks allow a new method of artistic creation), can be found on (and downloaded from) the Lisson Gallery website: click here. 

      Photos of works included in the exhibition - Ai Weiwei: A New Chatpter [sic] - can also be found on the gallery's website. The show, which opened on 7 February, runs until 15 March 2025.

 

 

On the Loving of Enemies

Liebe deine Feinde, 

denn sie bringen das Beste in dir zum Vorschein ...

 

 

I. 

 

As we all know, Jesus famously taught we should love our enemies (and not only our neighbours):

 

"Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you." 

- Matthew 5:43-44 (KJV)

 

Many Christians like to believe that this, one of the most widely quoted sections of the Sermon on the Mount, is what separates their faith from all earlier religious doctrines; i.e., that it's a distinctive moral innovation. 

 

But that's not quite true and there are, in fact, a number of ethical precedents, as scholars familiar with the writings of the ancient Babylonians and Egyptians have pointed out. Indeed, similar teachings can also be found in the works of Jewish, Greek, and Roman authors [1].   

 

Still, it remains an interesting and important idea; albeit one that requires careful consideration of its terms; the word love, for example - ἀγαπάω (agapan) in the original Greek - refers to a kind of universal affection that is spiritual rather than sexual in origin. We are encouraged to be charitable and forgive those who trespass against us, not sleep with the enemy or become erotically fixated on them. 

 

And yet, arguably, there is something a bit perverse (and paradoxical) about developing positive feelings towards those who curse, hate, and persecute you; is loving one's enemy not simply a passive-aggressive attempt by the despised and victimised to bond with those who are in a superior and more powerful position? 

In other words, is it not a type of coping mechanism disguised as morality? Nietzsche certainly seemed to think so ...

 

 

II. 

 

Writing in the first essay of the Genealogy, Nietzsche argues that love of enemies is a possibility only for the truly strong and noble individual, who can view his enemy with a high degree of respect (and even admiration); essentially seeing them as worthy opponents that elevate his own status. 

 

This is in stark contrast to the resentment-driven love of enemies preached by slave moralists who often use this concept to mask underlying hostility and their desire for the downfall of those whom they regard as the evil ones (even whilst secretly envying them).  

It takes something special to truly love one's enemies (and not merely forgive, but forget their misdeeds); it requires a generosity of spirit to not be consumed by hatred for those whom we blame for our suffering and misfortune [2].    

But the philosopher must go even further says Zarathustra and be able not only to love his enemies, but also to hate his friends ... [3] 

Notes

 

[1] I refer readers to John Nolland's The Gospel of Matthew (William B. Eerdmans Publishing Co., 2005), which provides an extensive commentary on the Greek text of this work.

        

[2] See Nietzsche, On the Genealogy of Morality, I. 10.  

[3] Nietzsche, Thus Spoke Zarathustra, 'Of the Bestowing Virtue' (3). 

Who Is Stephen Alexander? A Guest Post by Sasha Thanassa

Stephen Alexander 

A Non-Selfie Selfie (2025) 

 

And how do you see yourself when looking in the bathroom mirror 

through someone else's eyes? 

 

 

I. 

 

Who (or what) is Stephen Alexander, the shadowy figure who blogs at Torpedo the Ark?

 

The multiple possibilities that he himself has playfully suggested in the past include: artist, anarchist, and antichrist; punk, pirate, poet, pagan ... More recently, he has declared himself to be a darkly enlightened philosopher-provocateur whose concerns are no longer with sex, style, and subversion, but more with silence, secrecy, and seduction. 

 

Using these and other terms that arise from within his own writings - as well as from the work of other figures to whom he often refers - I will attempt here to give a brief impressionistic sketch of someone who, like Foucault, neither wishes to self-identify as a unified subject nor feels obliged to remain forever the same [1].       

 

 

II.

 

Again, by his own admission, there are two names that have shaped Alexander's thinking above all others: Nietzsche and D. H. Lawrence; neither of whom he entirely embraces, but both of whom provide him with the critical weapons and crucial conceptual tools for the fight against moral idealism (i.e., the belief that the Good, the True, and the Beautiful are the highest of values and fundamentally connected) and modern humanism (i.e., the belief that behind everything sits the kind and reasonable figure of Man).    

 

Working in the entrails of Nietzsche and Lawrence more like a postmodern haruspex than a forensic pathologist, Alexander has managed on Torpedo the Ark to produce an idiosyncratic (and intertextual) brand of fiction-theory that suspends the genre distinction between philosophy and literature [2]. 

 

Arguably, it is this mode of language and thought that has enabled him to move across other established categories and freely discuss an almost infinite variety of ideas, experiences, and events in a creative and profoundly superficial manner that is always alert to the play (and permissiveness) of language.  

 

III. 

Another name we might mention is that of Simon Solomon; more than a mere commentator on posts or a sometimes contributor, Solomon is a very real (often hostile) presence on Torpedo the Ark and a vital interlocutor. 

It's sometimes hard to tell whether Solomon is Alexander's shadow or vice versa; who's the Jekyll, who's the Hyde (or are they equally monstrous)? In queer ontological alliance - if there is such a thing -  Alexander and Solomon seem fated to remain the best of frenemies [3], each presumably drawing some benefit from their relationship, despite the mutual antagonism [4]. 

IV.

But isn't Alexander just another in a long line of reversed Platonists? 

Perhaps - but what's wrong with that? We need more not less such people. A reversed Plato may still be, as Hannah Arendt pointed out, a reversed Plato [5], but that's better than an unreversed Plato.

 

And besides, as Derrida indicated, the first task of deconstruction has to be reversal (i.e., the locating and overturning of oppositions within a text). That may not be enough in itself - a reversal is not the same as a revaluation - but it's a start on the road toward a new way of thinking.

 

And so, like Lawrence, Alexander encourages his reader to think in terms of immanence rather than transcendence and to climb down Pisgah [6]; to affirm appearances and the natural world of scarlet poppies rather than fantasise about a world above (and/or beyond) this one in which there are eternal white flowers and other Ideal Forms.   

And like Deleuze - another thinker whom Alexander often refers to - he perverts Plato by siding with the Sophists, the Cynics, the Stoics "and the fluttering chimeras of Epicurus" [7].  

 

 

V.

So, have I answered the question with which I opened this post? 

 

Probably not. 

 

Perhaps all I've done is refer to a number of proper names to whom Alexander himself often refers. But then, these proper names serve a crucial textual purpose and contain within them a series of associations (and connotations) that allow us to see how Torpedo the Ark unfolds within a much wider philosophical and literary history and an intertextual space. 

 

When Alexander refers to himself as a Lawrentian, for example, he's not identifying with Lawrence as an extratextual being, but evoking a certain style of thinking and writing.  

 

Using proper names is also, of course, a way of dispersing and disguising the self; like Nietzsche, Alexander wants to be able to declare himself all the names in history [8] - onymic ambiguity rather than unified authorial presence is his aim.  

 

Notes

 

[1] In his introduction to The Archaeology of Knowledge, Foucault famously writes: "I am no doubt not the only one who writes in order to have no face. Do not ask who I am and do not ask me to remain the same: leave it to our bureaucrats and our police to see that our papers are in order." 

      See The Archaeology of Knowledge and the Discourse on Language, trans. A. M. Sheridan Smith (Pantheon Books, 1972), p. 17.

 -

[2] This has been a long time goal for Alexander; see the introduction to his PhD thesis Outside the Gate (University of Warwick, 2000): click here. 

      Admittedly, he problematically writes here about dissolving lines of distinction, whereas in his later writings, influenced by Derrida, he speaks more about troubling (or curdling) these lines and concedes that the deconstructive objective is not the dissolving or permanent suspension of all oppositions, because, ultimately, they are structurally necessary to produce meaning.  

      

[3] The term frenemy - a portmanteau of 'friend' and 'enemy' - could have been invented for Alexander and Solomon, although Jessica Mitford claimed that it had been coined by one of her sisters when they were children for a particularly dull acquaintance; see her article 'The Best of Frenemies' in the Daily Mail (August 1977). It can also be found in her book, Poison Penmanship: The Gentle Art of Muckraking (NYRB Classics, 2010), or read online by simply clicking here.       

      

[4] Interestingly, Freud recognised that a close friend and a worthy enemy are equally indispensble to psychological wellbeing and have not infrequently been one and the same person. See Ernest Jones, The Life and Work of Sigmund Freud (Pelican / Penguin Books, 1964) p. 37.

 

[5] See Hannah Arendt, 'Thinking and Moral Considerations: A Lecture', in Social Research, Vol. 38, No. 3, pp. 417-446, (The John Hopkins University Press, Autumn 1971), where she writes: 

      "The quest for meaning, which relentlessly dissolves and examines anew all accepted doctrines and rules, can at every moment turn against itself, as it were, produce a reversal of the old values, and declare these as 'new values'. This, to an extent, is what Nietzsche did when he reversed Platonism, forgetting that a reversed Plato is still Plato ..." (435)

      A revised version of this can also be found in Thinking, the first volume of her two-volume posthumously published work The Life of the Mind, ed. Mary Mccarthy (Harcourt Brace Jovanovich, 1977-78). 

 

[6] See the essay by D. H. Lawrence 'Climbing Down Pisgah', in Reflections on the Death of a Porcupine and Other Essays, ed. Michael Herbert (Cambridge University Press, 1988), pp. 223-229.

 

[7] Michel Foucault, 'Theatrum Philosophicum', in the Essential Works 2: Aesthetics, ed. James D. Faubion (Penguin Books, 2000), p. 346.

[8] In a letter to Jakob Burckhardt dated 6 January, 1889 (although postmarked January 5th), Nietzsche claims that by becoming every name in history, he (paradoxically) fights the reduction to anonymity and generality. 

      See his Selected Letters, ed. and trans. Christopher Middleton (University of Chicago Press, 1969), p. 346.

 

 

Révéroni de Saint-Cyr: Modern Perversity and Old School Pessimism

Illustration for Pauliska ou la Perversité moderne (1798)  

by Jacques-Antoine Révéroni de Saint-Cyr [1]

 

"L'amour est une rage; il peut s’inoculer par la morsure ..."

 

 

I.

 

The Marquis de Sade may be the best-known aristocratic French author writing dark Gothic fiction with a sexually explicit flavour, but he wasn't the only one. 

 

And I'm slowly getting round to read Révéroni de Saint-Cyr's two-volume novel Pauliska ou la Perversité moderne (1798); finally translated into English, by Erik Butler, and published by Tartarus Press (2018) [2]. 

 

 

II. 

 

Considered a (minor) classic of its kind, the work tells the story of a young Polish countess, Pauliska, as she travels around Europe, à la Sally Bowles, "inch by inch, step by step, mile by mile, man by man" [3], and misfortune by misfortune [4].

 

Combining supernatural elements with those of an erotic nature, the book is essentially a fatalistic meditation on desire, depravity, and the accursed nature of a life determined more by chance and random events, than moral law or human reason.

 

The suggestion is therefore given that we are all just helpless playthings, or, if you prefer, victims awaiting our own senseless death, rather than free-willing agents who can shape what happens to us and build an orderly world.     

 

Pauliska, is thus a deliberate slap in the face of those philosophes promoting the ideals of the Enlightenment, which is perhaps why Foucault seems to be such a fan of the work ...

 

 

III.

 

Writing in a text entitled 'So Cruel a Knowledge' [5], Foucault delights in the novel's opening where we encounter Pauliska fleeing a burning castle, as invading soldiers rape and disembowel the chambermaids; their screams reverberating in her ears as she makes good her escape:

 

"Pauliska abandons her scorched lands to the Cossacks [...] her countrywomen bound to the pale trunks of the maples, her servants mutilated and their mouths covered with blood. She seeks refuge in Old Europe [...] which sets all its traps for her at one go. Strange traps, in which it is hard to recognise the familiar ones of male flattery, worldly pleasures, scarcely intended falsehoods, and jealousy. What is taking form is an evil much less metaphysical [...] an evil very close to the body and meant for it: A modern perversity." [6]

This, obviously, is not good news for Pauliska, who encounters all kinds of terrifying men belonging to all sorts of strange sect, secret society, or criminal gang: political fanatics, libertines, counterfeiters, mad scientists, religious mystics, she is misfortunate enough to meet (and fall victim) to them all. 

 

Foucault writes: 

 

"In this underground world the misfortunes lose their chronology and link up with the world's most ancient cruelties. In reality, Pauliska is fleeing a millennial conflagration, and the partition [of Poland] of 1795 casts her into an ageless cycle. She falls into the castle of evil spells where the corridors close up, where the mirrors tell lies and watch what passes before them, where the air distills strange poisons [...] It is a paradoxical initiation not into the lost secret but into all those agonies that man never forgets." [7] 

 

This initiation into suffering - into evil - is achieved, says Foucault, through silent myths and wordless complicity; Pauliska is kept in the "harsh and monotonous condition of the object" [8]. 

 

And what is it she has to learn? 

 

That mankind will never establish a world of peace, justice, and freedom, because the savage truth is this; "man is nothing but a dog to man; law is the appetite of the beast" [9], and we're all trapped inside a giant cage from which there is no escape (for even death, as Nick Land reminds us, is at best, a temporary pause or refreshment before the inevitable return to the compulsive dissipation of life) [10].

 

Alternatively, dear reader, if you prefer we end with a different metaphor ... 

 

We're all bound - virtuous and wicked alike - naked on an enormous electric wheel; just like Pauliska at the end of  Révéroni's novel. And when this diabolical object par excellence begins to turn, sparks will fly and we'll cry out in endless agony. 

 

 

Notes

 

[1] Born in 1767, Jacques-Antoine Révéroni de Saint-Cyr belonged to an Italian family that followed Catherine de' Medici to France in the 16th century. Unhappy with his less-than-glittering military career, Révéroni decided to try his hand as a writer. Sadly, despite writing a large number of plays, novels, and essays, Révéroni never quite established himself as a man of letters and when he died, insane, in 1829, he was already more or less forgotten.  

 

[2] Readers who wish for a recent French edition of Révéroni Saint-Cyr's novel might like to see the one edited by Antoine de Baecque (Payot & Rivages, 2001). 

 

[3] Lyric from the song 'Mein Herr', written by Fred Ebb, with music by John Kander, for the film Caberet (1972), directed by Bob Fosse. The character Sally Bowels was famously played by Liza Minnelli. 

 

[4] Pauliska is clearly indebted to Sade's novel Justine, ou Les Malheurs de la Vertu (1791), although it arguably possesses its own unique charm.  

 

[5] Michel Foucault, 'So Cruel a Knowledge', in the Essential Works 2: Aesthetics, ed. James Faubion, trans. Robert Hurley (Penguin Books, 2000), pp. 53-67.    

 

[6] Ibid., p. 54.  

[7] Ibid.

 

[8] Ibid., p. 56. 

[9] Ibid., p. 57. 

[10] See Nick Land, The Thirst for Annihilation: Georges Bataille and Virulent Nihilism (Routledge, 1992), p. 180. 

An Open Letter to Simon Solomon from Stephen Alexander

 

Stephen Alexander / Simon Solomon

Dear Simon,

Thank you for your remarks on a recent post entitled 'Yabba Dabba Doo!' (28 Feb 2025). 

As I think you deserve a somewhat longer (and more considered) response than the comments section allows - and as the Little Greek suggested the following remarks may interest a wider audience - I've decided to publish them here in the form of an open letter ...    

Firstly, to answer your question regarding Barthes and nihilism, I suggest you read Shane Weller's essay entitled 'Active Philology: Barthes and Nietzsche', in French Studies, Vol. 73, Issue 2 (April, 2019), pp. 217-233. You can find a revised version of the essay on Kent University's Academic Repository:

https://kar.kent.ac.uk/71559/1/Barthes%20and%20Nietzsche%20%20THIRD%20REVISED%20VERSION%20-%20Clean%20version.pdf 

As some readers may not have the time or inclination to read the above text in full, here's the abstract which, I trust, will allow them to see why Barthes might indeed be considered a nihilist in the Nietzschean sense:  

"While the importance of Nietzsche to Barthes has long been recognized, with Barthes himself being the first to acknowledge it, this essay argues that Nietzsche's influence lies behind almost all of the major aspects of Barthes's mode of reading and writing in the 1970s, a mode that Barthes describes as 'active philology'. At the heart of this active philology is a cancellation of meaning that makes of Barthes's later critical practice a form of active nihilism in the Nietzschean sense. Exploring the various facets of this active philology in order to highlight the ways in which Barthes both follows and deviates from Nietzsche, this essay proposes an understanding of Barthes the active philologist as the incarnation of what Nietzsche terms the 'last nihilist' - and, crucially, one for whom any kind of Nietzschean overcoming of nihilism is anathema."

Even without reading Weller's essay, I would've thought, Simon, that the phrase La mort de l'auteur - title of a famous essay written by Barthes in 1967 - provides a huge clue as to what drives his critical approach ...

Secondly, you're right, Nietzsche does say in The Anti-Christ that the word 'Christianity' is already a misunderstanding and that in reality "there has been only one Christian, and he died on the Cross" [1]. But if you were to continue reading the same section of the above work (39), you would find the following important lines:  

"It is false to the point of absurdity to see in a belief [...] the distinguishing characteristic of the Christian: only Christian practice, a life such as he who died on the Cross lived, is Christian. ... Even today such a life is possible, for certain men even necessary: genuine, primitive Christianity will be possible at all times. ... Not a belief, but a doing, above all a not-doing of many things, a different being." [2]

As ever with Nietzsche, there are lots of subtle twists and turns and one has to be wary about taking a line, a paragraph, or even an entire section as providing his definitive position. He puts it this way; he puts it that way; then he puts it another way entirely. The point is one can be a Christian, providing you don't turn a practice into a doctrine; i.e., it's about imitating Christ not following the teachings of the Church.     

As for De Profundis and other matters ... I don't see why I should accept this tear-stained text as more valuable than Wilde's earlier writings; you may find what you describe as his repudiation of aestheticism magnificent and moving, but I see it as a loss of style. 

And as for his ludicrous self-identification with Christ (with the latter conceived as a Romantic hero and artist), well, what is that if not simply another pose? I'm surprised you're taken in by this mix of self-pity, resentment, and bloated rhetoric. 

I'm also surprised that you don't seem to see the irony in quoting the part of Wilde's letter in which he takes a pop at those whose "thoughts are someone else's opinions [...] their passions a quotation" [3].

And not only do you quote from Wilde, but from Nietzsche and Jung too - even as you seem to object to my referencing authors; or perhaps your remark about being an 'anyone-ian' betrays a misunderstanding of how proper names function within a text.

In brief, the proper name contains within it a series of associations (and connotations) that I’m calling upon in order show how 'my' text unfolds within a much wider philosophical and literary history and an intertextual space. When I say 'as a Barthesian', for example, I’m not identifying with Barthes as an extratextual being, but evoking a certain style of thinking and writing.

Using proper names is also, of course, a way of dispersing and disguising the self; like Nietzsche, I want to be able to declare myself 'all the names in history' - onymic ambiguity rather than unified authorial presence is the aim. 

Anyway, hope these remarks answer your questions and address your concerns. 

SA  

Notes

 

[1] Nietzsche, The Anti-Christ, trans. R. J. Hollingdale (Penguin Books, 1990), p. 161. 

[2] Ibid. 

 

[3] Oscar Wilde, De Profundis. Written in 1897, the complete and corrected text wasn't published until 1962 when it was included in The Letters of Oscar Wilde, ed. Rupert Hart-Davis (Harcourt, Brace & World). The line quoted can be found on p. 479. Note that a scholarly edition, ed. by Ian Small, was published as De Profundis; Epistola: In Carcere et Vinculis, by Oxford University Press in 2005 (Vol. II of The Complete Works of Oscar Wilde). 

Yabba Dabba Doo! On Writing So As to Pleasure and In Praise of the Laughing Caveman

Betty, Wilma, Barney, and Fred enjoying a good laugh

The Flintstones (Hanna-Barbera Productions, 1960-66) 

 

 

A question I am often asked is: Why write?

 

I suppose I could answer as many other writers have answered and suggest it's to stave off death; i.e., one writes so as not to die [1].

However, as a nihilist who subscribes to the Nietzschean view that life is merely a very rare and unusual way of being dead [2], I've no reason to postpone a joyous return to the inanimate; a reconciliation with what is actual [3].    

So, why write, then?

 

Well, as a Barthesian, I remain keen to affirm the pleasure of the text and the posts assembled here - even those which are more readerly than writerly in character [4] - are intended to afford torpedophiles some degree of enjoyment by introducing an element of fun [5] in the field of critical blogging (a field that is all too often determined by those whose practice of writing is weighed down by the spirit of gravity). 

For fun is not only a crucial component of playfulness (i.e., hedonic engagement with the world), but it can also help one avoid what Wilde terms humanity's original sin, i.e., self-seriousness: If only the caveman had known how to laugh ... [6]  

 

Notes

 

[1] Writers - particularly poets and some philosophers - often overestimate the power of language. Unfortunately, whilst sticks and stones may certainly break our bones, I'm not convinced that words can ever save us. See the post 'Writing So As Not to Die' (27 Feb 2025): click here.

[2] See Nietzsche, The Gay Science, Book III, section 109. 

[3] See Nietzsche, Kritische Studienausgabe, Volume 9, 11 [70].

[4] Writing in Le plaisir du texte (1973), Barthes makes a distinction between two types of text; those that are readerly (lisible) and those that are writerly (scriptible). 

      The first, provides the kind of reassuring pleasure (plaisir) that doesn't challenge the reader's subjective consistency; whilst the second type of text induces a state of bliss (jouissance), which allows the reader to lose or step outside the self. Obviously, Barthes values the latter over the former, but he concedes that even the most readerly of text can still give some satisfaction, even if it doesn't make you cum in your pants and cause literary codes to explode.

      See the two-part post entitled 'Postmodern Approaches to Literature (3)', published on TTA on 2 August 2016 where I explore all of the above at some length. Click here for part 1; or here, to leap straight to part 2. 

 

[5] See the post written in defence of fun published on 3 June 2024: click here.

[6]  I've always loved this line from Wilde's The Picture of Dorian Gray (1890), even if the evolutionary origin of laughter - which can be traced back millions of years to our great ape ancestors - appears to be rooted more in survival and the formation of vital social bonds than merely enjoyment. 

      See Jordan Raine's article on this topic on the conversation.com (13 April, 2016): click here. 

Writing So As Not to Die

 

 

One of the questions I'm often asked is: Why write?

 

Well, in part, it's because, like Kafka, I think a non-writing writer risks madness [1].

 

But it's also because I subscribe to the (somewhat magical) belief that words have the power to protect us and can keep even death at bay. 

 

Not avert it indefinitely, but at least stave it off until such a time as I no longer have anything further to say and, like Prospero at the end of The Tempest, voluntarily decide to jack it all in; break my laptop, burn my books, etc.

 

What this implies, I suppose, is that there exists an essential affinity between language and death (or literature and evil), with the latter acting as both the limit as well as the core of the former. 

 

Those who think writing is merely about the communication of ideas or self-expression, have failed to grasp its true import: We write so as not to die ... [2]

 

 

Notes

 

[1] In a letter to Max Brod (5 July, 1922), Kafka wrote that "a non-writing writer is, in fact, a monster courting insanity." See Letters to Friends, Family, and Editors, trans. Richard and Clara Winston, (Schocken Books, 1977), pp. 332-335.

[2] In an interview with The New York Times (19 August, 1984), the Mexican author Carlos Fuentes said: "You start by writing so as to live, and you end up by writing so as not to die." The interview, by Nicholas Shardy, can be found online by clicking here.

      One might note, however, that in an essay entitled 'Language to Infinity', Foucault credits Blanchot with the idea of writing so as not to die; trans. by Donald F. Buchard and Sherry Simon, the essay first appeared in Tel Quel (1963), pp. 44-53. This text can also be found in Michel Foucault, The Essential Works 2: Aesthetics, ed. James D. Faubion, (Penguin Books, 2000), pp. 89-101. 

Loving the Alien: Nyah - the Devil Girl from Mars

 

Patricia Laffan as Nyah in the kinky sci-fi classic 

Devil Girl from Mars (dir. David MacDonald, 1954)

 

"They're scared of girls in the war of the worlds ..."

 

 

I. 

 

Some films you have to see to believe; and Devil Girl from Mars (1954), starring Patricia Laffan, is one such ...

 

 

II. 

 

A black-and-white British sci-fi, produced by the famous Danzinger Brothers [1], Devil Girl from Mars tells the story of Nyah, a stern but alluring alien dominatrix dressed in a shiny, black PVC costume [2], whose mission is to acquire Earthmen for breeding puposes; her home planet's male population having been severely depleted during a war of the sexes. 

 

Whilst open to the idea of a rational negotiation, Nyah is prepared if necessary to use advanced technological force - rayguns and robots - to accomplish her mission and thereby secure the future of her race. 

 

Intending to land in London, damage to her spacecraft - caused when entering the Earth's atmosphere - obliges Nyah to land instead outside a remote Scottish village, surrounded by moorland. Making her way to the public inn, she encounters a small cast of colourful characters, including an astrophysicist, a journalist, an escaped convict (in love with Doris the barmaid) and a fashion model [3].

 

The inn's landlord is played by everybody's favourite Scottish actor, John Laurie, who is perhaps best remembered today (despite a long and impressive film career) as Private Frazer from Dad's Army (1968-1977); sadly, he doesn't anticipate his later TV role and declare the above to be doomed, even when Nyah is threatening to kill them all, with the assistance of Chani, her menacing automaton.  

To cut a long story short - although, actually, the film is only 77 minutes in length - the escaped convict proves to be the hero of the hour, successfully sabotaging Nyah's flying saucer after take off and sacrificing himself in order to save the men of Earth from a fate worse than death; i.e., becoming sex slaves on Mars to a race of cruel superwomen, with a penchant for PVC and BDSM ... [4]   

 

III.

Obviously, almost everything about this film - made on an extremely low budget - is poor; the acting, the dialogue, the sets, the special effects, etc. And yet, paradoxically, as one critic said at the time: "There is really no fault in this film that one would like to see eliminated. Everything, in its way, is quite perfect." [5]    

 

And its way is - to use the slightly tiresome trio of words that have been central within critical discourse for some time now - queer, kinky, and camp. In their discussion of the film, Steve Chibnall and Brian McFarlane emphasise the perverse dynamic [6] at play within the film and how such has (supposedly) political implications. 

 

Nyah, they claim, is a "genuinely shocking figure in the staid world of British film-making of the time"; one who imparts an "eroticised threat to a patriarchy that was increasingly troubled in the post-war years", which is why Devil Girl from Mars is, therefore, "not only a camp classic but an ideologically significant moment in 1950s British cinema [7].

 

 

Notes

 

[1] Edward and Harry Lee Danzinger were American-born brothers who produced many British films and TV shows in the 1950s and early '60s, thereby having a significant role in shaping the popular imagination of movie goers and TV viewers during this period.

 

[2] I'm guessing it wouldn't be leather, as it's hard to imagine Martian cows, but I'm not sure and it could well be that Patricia Lafflan's costume - designed by Ronald Cobb - features both leather and vinyl elements. 

 

[3] I appreciate that readers who have not seen the film or checked out the IMDb page - click here - will think I'm making this up, but I can assure them I'm not. And as it says in the trailer, this is a story that might yet be true!

 

[4] Whether this atones for the (accidental) killing of his wife for which he was convicted, is debatable. As is whether all Earthmen would thank him for his actions; I know quite a few who would have happily returned with Nyah to Mars and submitted of their own free will to a life as stud males servicing nubile alien females.   

 

[5] Gavin Lambert, review of Devil Girl from Mars, in The Monthly Film Bulletin, Vol. XXI, No. 240 (1 January 1954), p. 83. 

 

[6] The 'perverse dynamic' is a theoretical concept developed by Jonathan Dollimore in Sexual Dissidence (1991). It refers to the production of perversion from within the very social structures that often seek to deny such. The pervert is thus revealed not to be a remote alien being, such as Nyah, but one of us after all.    

 

[7] Steve Chibnall and Brian McFarlane, The British 'B' Film (BFI / Bloomsbury, 2009), p. 212. Readers will rightly detect my scepticism about such claims of 'ideological significance' and sexual radicalism. 

 

 

To watch the trailer to Devil Girl from Mars, click here. 

 

And for those who simply must watch the whole film, it's available on YouTube: click here.

 

 

Musical bonus: Bow Wow Wow; 'I Want My Baby on Mars', Your Cassette Pet (EMI Records, 1980): click here.  

 

 

Be a Little Deaf and Blind ... How Cynical Pragmatism Secures Wedded Bliss

A mottoware jug made by the Watcombe Pottery (Torquay) [1]

For many years, my mother owned a little ceramic jug decorated with a picture of a cottage on one side and the words 'Be a little deaf and blind / Happiness you'll always find', on the other. 

 

Such proverbial folk wisdom greatly appealed to my mother; though whether she applied this particular teaching in her own life - and whether, if she did, it brought her the promised reward of happiness - I'm not sure. 

 

Anyway, my mother is dead now and the little painted jug made in Torquay is mine - as is the question of what to do with it ... 

I'm pretty sure my sister would either throw it away or attempt to sell it on eBay; throwing things away and selling things on eBay is her speciality and the sign of a woman who not only sees a price label attached to everything, but is dead to the mysterious allure of objects [2].   

 

I don't want the little jug to be thrown away or sold on eBay, however. 

 

And so I suppose I'll keep it; even if I don't necessarily endorse a message that might have been written by the Japanese monkeys Mizaru and Kikazaru [3] and which was offered as pragmatic advice to new brides in the 18th-century when confronted by their husbands' little indiscretions [4] ...

 

Notes

 

[1] The Watcombe Pottery was originally established as the Watcombe Terra Cotta Clay Company in 1869 by G. J. Allen, after he discovered a particularly fine red clay in the grounds of Watcombe House.

      In 1901, the business was acquired by Hexter, Humpherson and Co., who also owned the Aller Vale Pottery, and it began producing a wide range of pottery in the popular style associated with Torquay, including the motto wares, aimed at the emerging tourist market. 

      Sadly, the Watcombe Pottery was forced to close its kilns for good in 1962. 

 

[2] I have written on the allure of objects - and how this can make happy - in several posts; click here and here, for example. 

 

[3] These were two of the Three Wise Monkeys, famous for avoiding evil thoughts and deeds in the Buddhist tradition; Mizaru saw no evil and Kikazaru heard no evil. 

      Interestingly, in the West we interpret their story very differently and reference the proverb in order to pass moral judgement on those who intentionally ignore wrongdoing, preferring instead to turn a blind eye, cop a deaf ear, or remain silent when the right thing to do is speak up. 

      For my post on Mizaru and Kikazaru, published back in November 2013, click here. 

 

[4] See Jennie E. Batchelor, 'Be but a little deaf and blind ... and happiness you'll surely find': Marriage in Eighteenth-Century Magazines for Women', in After Marriage in the Long Eighteenth Century: Literature, Law and Society, ed. Jenny DiPlacidi and Karl Leydecker, (Palgrave Macmillan, 2018), pp. 107-127.

      And see also chapter 3 of Batchelor's book The Lady’s Magazine (1770–1832) and the Making of Literary History, (Edinburgh Univerity Press, 2022), pp. 112-113, where she discusses the case of one woman who wrote to the Lady's Magazine in 1774, seeking advice on how to deal with the discovery that her husband has a mistress. 

      Contrary to what she wishes to hear, the reader is told by the magazine's popular agony aunt, Mrs Grey (aka the Matron), that a (rather cynical) form of pragmatism is the best policy; neither seeing, hearing, nor speaking of any thing which may occasion marital discord. This is neither to condone the actions of her husband, nor exonerate him of wrongdoing. But it does recognise that it will not help matters to confront him, as roving husbands are never brought to heel by public reproach.    

 

 

That Time I Met Neneh Cherry (An Extract from the Von Hell Diaries: 1 March 1985)

Cover of the Float Up CP album  

Kill Me in the Morning (1985) ft. Neneh Cherry

 

 

It was only when reading a review of Neneh Cherry's recently published memoir, A Thousand Threads (Fern Press, 2024), that I finally twigged that she had been the lead singer with a band that I'd been to see back in the spring of 1985 ...

 

Without wishing to get too bogged down in rock history, Float Up CP were essentially Rip Rig + Panic playing under a new name, but still peddling a kind of funky, jazz-infused post-punk sound, over which Miss Cherry added her own soulful-pop vocals; all a bit too experimental for my tastes, I'm afraid. 

 

Nevertheless, I was persuaded by Steve Weltman (Managing Director of Charisma Records) to do a spot of A&R work on his behalf and check out the above group. My diary entry for Friday 1 March, 1985, reads as follows:

 

 

Went to see Float Up CP. I wasn't paid any extra to do so, but as I had a car to take me to and from the gig - plus ten quid spending money for drinks - I can't complain, I suppose ...

      Dragged Andy [1] along, as he had called over with a (belated) birthday present - a copy of the Bhagavad Gita - and a bottle of wine. I suspect I'll enjoy drinking the latter more than reading the former, being as I am pagan-punk rather than Hindu-hippie in nature!

      The car arrived at 10pm. After initially taking us to the wrong venue, the driver eventually managed to get us to the gig on Holloway Road, just in time to see the band come on stage. They were, to be fair, actually quite good; especially the singer - a slightly plumpish, but very lively girl with a hitched up skirt and falling shoulder straps. Ultimately, however, despite her charms, they were not really my cup of tea.  

       After the show, spoke briefly with Nils [2], whom I like, as he's always friendly to me. Also managed to say a quick hello to the inimitable Jock Scott [3], who was up on the stage at some point during the gig. Then Andy and I walked all over North London trying to find a fucking phone box, so we could arrange our ride home. 

      Ended up in Kings X, where we walked into a Wimpy Bar 'to have a rubber bun' - as Poly would say [4]. Funny enough, we bumped into the singer from Float Up CP, so chatted with her until the car arrived. Turns out she was born in Sweden, but grew up from an early age in New York. Seemed like a really nice girl. And very sexy! Unfortunately, if she told me her name - which I'm guessing she probably did - I can't for the life of me recall it.     

       

 

Readers will not be surprised to discover that I did not go on to become either a great talent spotter or a great diarist; whatever unusual abilities I may or may not possess, it seems that hyperthymesia is not one of them [5]. 

 

As for Float Up CP ... well, they would go on to release a studio album nine months later - Kill Me in the Morning (Rough Trade Records, 1985); a track from which - 'Joy's Address' - released as a single the previous year - can be played by clicking here. 

 

And Miss Cherry would, of course, go on to become a huge solo star who remains very much respected and admired within popular culture (not only by fans and critics, but by her fellow artists). Her smash hit single 'Buffalo Stance', released in November 1988 from her debut album Raw Like Sushi (Virgin Records, 1989), which reached number 3 in the UK, but went all the way to number 1 in her native Sweden, can be played by clicking here.

 

 

Notes

 

[1] Andy Greenfield; longtime friend, who is now an internationally respected biologist, but who back then was a Ph.D student at St Mary's Hospital, Paddington.

 

[2] Nils Stevenson; former road manager of the Sex Pistols who had renewed his working relationship with Malcolm during the Duck Rock period. I'm still not quite sure if he was officially managing Float Up CP, or simply acting as a kind of mentor to the group.    

 

[3] Jock Scott; a punk performance poet and well-known man about town and face on many-a-scene. I wrote a post in memory of him published on 18 April 2016: click here.    

 

[4] Poly Styrene; singer-songwriter and front woman of X-Ray Spex. The line I'm quoting is from the song 'The Day the World Turned Day-Glo', which was released as a single in March 1978 (on EMI Records), reaching number 23 in the UK singles chart. 

 

[5] Hyperthymesia - also known as highly superior autobiographical memory - is an extremely rare condition that enables individuals to spontaneously recall a large number of life experiences in vivid detail. The term was coined by American neurobiologists Elizabeth Parker, Larry Cahill, and James McGaugh in 2006. I may spend an excessive amount of time thinking about my own past - one of the signs of hyperthymesia - but, unfortunately, I have the memory of a goldfish.