By Eran Dorfman
We are used to seeing the typical as a regular element of lifestyles, anything that we have to "overcome"; while it really performs a very important position in any occasion of our lives. This hugely unique booklet engages with a variety of thinkers and texts from around the fields of phenomenology, psychoanalysis and significant concept, together with Husserl, Heidegger, Merleau-Ponty, Freud and Benjamin, including leading edge research of French literature and the visible arts, to illustrate that the position of repetition and deferral in modernity has replaced dramatically. instead of permitting the standard steadily to combine singular occasions into its repetitive texture, occasions are skilled now as self-enclosed entities, allegedly disconnected from the typical, resulting in its impoverishment. The ebook hence deals a singular figuring out of being, physique, trauma and surprise, yet in the framework of the typical as an idea that merits a concept of its very own.
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Additional info for Foundations of the everyday : shock, deferral, repetition
John of the Cross as contrasting the everyday with its secret goal, the big screen with the small monitor. In this way the artwork manages to suspend and capture the ordinary, transforming it therefore into the extraordinary. But my aim here is precisely to overcome this distinction, and this is why I wish now to show how suspension as deferral is a crucial element in the everyday itself. Indeed, facing a repetitive and shocking everyday, it is tempting to imagine an enchanted interiority, where the upsurge of things and the birth of phenomena would quietly and calmly take place.
John of the Cross’s times. Every action, event and object are today immediately followed by a need to look further, to reach another peak, with no time to integrate them into the global texture of everyday life. In other words, they are perceived as shocks. Why is it so? Every action or event consists to a large extent of repetition. I might go to a foreign and exotic country, but even if I acquire a new identity, I will generally keep the same name, body and habits. I might learn a new language, but it will be incorporated into my native language, and in any case, the novelty soon ceases to be novel and becomes a part of the everyday—that is, a part of repetition.
Indeed, Simmel claims that we are all adventurers to a certain extent. Yet I would argue that the basic conditions of adventure are no longer valid in modernity, such that adventure remains a foreign body within the everyday without being connected to its centre. 38. Guy Debord supplies similar descriptions in his 1967 The Society of Spectacle (trans. Donald Nicholson-Smith, [New York: Zone Books, 1995]). I will cite here only one of them: “Our epoch, which presents time to itself as essentially made up of many frequently recurring festivities, is actually an epoch without festival.