tradition of silence @wi-ng - Tumblr Blog

mournfulroses

Nikos Kazantzakis, from a letter featured in The Selected Letters of Nikos Kazantzakis

jinnyangel

Hyunjins paintings compellation

saintdollanganger

dirt country

battisonsgf

Visit Original Link

Somebody Else playing from another room The 1975

allthesedarlingsandnowme

The Last Days of Judas Iscariot, Guirgis

Frankenstein, Shelley

kepois

“The abandonment at the supreme moment of the crucifixion, what an abyss of love on both sides!”

— Simone Weil, Gravity and Grace (via arterialtrees)

passioflos

Anna Akhmatova, Selected poems

namedvesta

♡

beguines

Patrycja Humienik, from "Saint Hyacinth Basilica", We Contain Landscapes

neshamama

ana mendieta, 1976

sioltach

depravity-x

Aftermath of a suicide bombing.

thirdity

“Art is dead, not only because its critical transcendence is gone, but because reality itself, entirely impregnated by an aesthetic which is inseparable from its own structure, has been confused with its own image. Reality no longer has the time to take on the appearance of reality. It no longer even surpasses fiction: it captures every dream even before it takes on the appearance of a dream.”

— Jean Baudrillard, Simulations

liliesofpur-i-ty

3:10: Heidegger defines the Greek term aidos (shame) as “a fundamental word of authentic Greekness” (Martin Heidegger, Parmenides, trans. André Schuwer and Richard Rojcewicz). According to Heidegger, shame is something more than “a feeling that man has” (ibid.); instead, it is an emotive tonality that traverses and determines his whole Being…. “Being itself carries with itself shame, the shame of Being” (ibid.).

“The horror that stirs deep in man is an obscure awareness that in him something lives so akin to the animal that it might be recognized” (Walter Benjamin, One Way Street and Other Writings, trans. Edmund Jephcott and Kingsley Shorter)

“The phenomenon of aidos, a fundamental situation of the Greeks’ religious experience, unites respectively active vision and passive vision, the man who sees and is seen, the seen world and the seeing world – where to see is also to penetrate…. The Greek is not only ‘born to see,’ ‘called to see;’ the form of his existence is to be seen” (Karl Kerényi, La religione antica nelle sue linee fondamentali, trans. Delio Cantimori)

Hector, my soon, feel aidos for this! (Iliad)

citations from chapter 3, “Shame, or on the Subject”, of Giorgio Agamben’s Remnants of Auschwitz