January Chronicle by Rene Landspersky.

More than ever before the vague idea of other, the stranger, the alien, seems to be dominated by occidental thought, habitus and bias.

Vividly rich in images the happy days of mankind are condemned to remain the empty pages in the book of western history, while the claim that a human-being without history has no future.

But Gegenwart constitutes differently. Beyond fact or fiction these practices all too often are clamorously exhausted in multi-facetted conceptions of subjectivity and self-devouring hybris.

These notions are guarded by arrow-like bodies of knowledge, equipped with arrowheads precisely carved to tear open our minds and enter deep down to the bare bones of everyday's historical consciousness. 

Since the very beginning of written history, this skeletal construction of history is fundamentally supported by opaque ideas of religion, myth and canonised hallucination of historical significance.

But paradoxically and vehemently neglects, "Whatever possess a consciousness about itself must be called a spirit". (Wilhelm Anton Amo)

So it's not surprising, that the reflexive responses of the "Free World" to this aesthetical predicament of body and soul may fluctuate between a fatalistic Je ne sais quoi (U.Eco), a self-critical Does Traditional Aesthetics Rest on a Mistake? (William E. Kennick) or some quasi-religious "state of in-between", where "the body never truly dies, it transforms" (Adama Delphine Fawundu "Sunsum, in Spirit", 2020).

Her idea symbolises, how our way of living mutates "freely between the universe of products and the world of waste, that simultaneously constituting a remainder and a value“, (Nicolas Bourriaud), while there's no practical answer to animate the gap between mental and physical phenomena.

Coming back to the enormous influence that philosophers have on the notions on human life one should revisit Anton Wilhelm Amos dissertation De humanae mentis apatheia (About the insensibility of the human mind).

Amos truth-seeking ink pours notions of symbolic values and interactions on a paper that seeks to animate the inanimate world between historical transcendence and futural responsibility. In other words, only in the communication about the objects, these objects are enriched mentally and bodies of knowledge will be handed over.

(Text by René Landspersky)