By Justin Clemens
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Extra info for Avoiding the subject : media, culture and the object
As Rilke so eloquently put it, “relations of men and things have created confusion in the latter,” suggesting a non-human confusion of roles in things that had once been either useful or sacralized, but never both. ) This identity crisis of the object had an effect on those who depended on them, and fashioned themselves through their presence. On the one hand, the intimacy and aura of objects which shared their lives silently with us, like respectful servants, began to drift from us “emotionally,” through the logic of the simulacra documented so famously by Walter Benjamin.
To be objectum-sexual and having sex with an object, is NOT the same thing as masturbation, because in masturbation one doesn’t see the object as LIVING, one does often dream about a person or something. In objectum-sexuality one has sex with the object because one loves the object itself. That is a big difference. Already we can see that for Eklöf-Berliner-Mauer, objects are not merely inert things, but are reservoirs of that most elusive of properties: life. The question of consciousness is not breached, nor is it particularly relevant, since reciprocity is not the main question.
Heidegger writes: “[Beings] are relevant together with something else ... ”37 If we return to Eklöf-Berliner-Mauer for a moment, we can appreciate that she does feel the need to isolate different objects from their specific context: I “divide” all objects according this: 1. The construction (the object itself). 2. The purpose of the object. 3. The time period the construction is/was used in. This way I get the object free-standing from the rest. I have always done like this. In an interesting rhetorical move (made explicit by the presence of the quotation marks), Eklöf-Berliner-Mauer uses the object’s genesis, purpose and historical context to isolate it from those very same elements.
Avoiding the subject : media, culture and the object by Justin Clemens