Photo with 18 notes
“97 selected photographs showing groups of Peruvian high class people in daily domestic situations. In the background of each image one can see either a figure or a deletion of a domestic worker. All images have been collected from the social network site Facebook.” Daniela Ortiz, 97 house maids (book/installation)
Helvetica is a product of the times because it is a deconstruction of pretense. In previous centuries the most popular fonts were those that exhibited fine detail and evident craftsmanship, and those were a reflection of the culture in which they were made. Helvetica’s success lies in its versatility of uses for a culture where people are bombarded by many different and competing images and styles.
Other tests at Stanford, an important center for research in this fast-growing field, showed multitaskers tended to search for new information rather than accept a reward for putting older, more valuable information to work.
Dr. Aboujaoude also asks whether the vast storage available in e-mail and on the Internet is preventing many of us from letting go, causing us to retain many old and unnecessary memories at the expense of making new ones. Everything is saved these days, he notes, from the meaningless e-mail sent after a work lunch to the angry online exchange with a spouse.
…what might happen, psychologically, to individuals who possess critical sensibilities in circumstances in which those individuals are too frightened or overwhelmed to act?
Adorno unfolds an extraordinarily pessmistic analysis in response to this question, focussing on the strain placed on an ego whose reality testing abilities enable it to discover both the potential for transformation – and thus the non-necessity, the non-doxic character, of sacrifices imposed on the individual within this form of social life – and the isolation and impotence of the individual to bring such a transformation about. Adorno argues – and I won’t elaborate on his analysis here – that much of what Freud took to be innate psychological structure derives, instead, from the violence of socialisation into such a context, from the scars inflicted by the ego on itself when, confronted with its own powerlessness, it responds by repressing conscious awareness of potentials for transformation, and driving emancipatory impulses into the unconscious realm.
Adorno suggests that several consequences follow from this form of socialisation: a brittleness and attenuation of the ego, which renders it easier for the ego itself to be overwhelmed by infantile and irrational impulses; the presence of unusually strong barriers separating the unconscious from other dimensions of psychic life, which has the effect of “freezing” the unconscious in an infantile state, and undermining the ability to sublimate infantile desires; and – because on some level the awareness of transformative potentials persists – an unconscious reservoir of rage at the unnecessary sacrifices imposed by an unjust society. All of these things, Adorno suggests, encourage susceptibility to forms of mass mobilisation that are directed specifically against the realisation of potentials for transformation, and that tap into impulses to destroy others (particularly members of vulnerable minorities whose social exclusion can be misrecognised as unmerited freedom from hated social constraints) as well as desires for self-destruction.