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People robbed of their past seem to make the most fervent picture takers, at home and abroad.
Photography is a kind of overstatement, a heroic copulation with the material world.
Buñuel, when asked once why he made movies, said that it was “to show that this is not the best of all possible worlds.” Arbus took photographs to show something simpler—that there is another world.
Much of modern art is devoted to lowering the threshold of what is terrible.
To look at an old photograph of oneself, of anyone one has known, or of a much photographed public person is to feel, first of all: how much younger I (she, he) was then. Photography is the inventory of mortality.
Thus, a still, which allows one to linger over a single moment as long as one likes, contradicts the very form of film, as a set of photographs that freezes moments in a life or a society contradicts their form, which is a process, a flow in time. The photographed world stands in the same, essentially inaccurate relation to the real world as stills do to movies. Life is not about significant details, illuminated a flash, fixed forever. Photographs are.
In the preface to the second edition (1843) of The Essence of Christianity, Feuerbach observes about “our era” that it “prefers the image to the thing, the copy to the original, the representation to the reality, appearance to being”—while being aware of doing just that.
In the memoir he published in 1900, at the end of a very long life, Nadar reports that Balzac had a similar “vague dread” of being photographed. His explanation, according to Nadar, was that every body in its natural state was made up of a series of ghostly images superimposed in layers to infinity, wrapped in infinitesimal films … . Man never having been able to create, that is to make something material from an apparition, from something impalpable, or to make from nothing, an object—each Daguerreian operation was therefore going to lay hold of, detach, and use up one of the layers of the
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