#quotation

I think the root of the problem is the globalization of all problems.

Now, it feels like anything bad that happens anywhere in the world is somehow relevant to me and my responsibility. It’s like, I’m not allowed to be happy as long as someone, somewhere, is having a bad time.

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Aren’t you excited about the party? What with all the small talk and the rumours and the canapés on a little plate? People are decked out in fine clothes, handbags and shoes, cracking dad jokes while catching food in their mouths with haste and vigour. The kids have been excused. Weren’t they just babies? Time flies, except on the man who drinks his first beer too fast (or our age and you know he’s not just old enough to drink now). As you slip into the party you don’t know anyone, so you make a show of making yourself busy and show nervous excitement. We sit in lounge chairs and chat, pretending the world will never end. Something awful can happen at this barbecue, but the good part never comes. The time passes and eventually you can leave.

Do you ever get tired of your own skin? Do you ever get tired of your own thoughts? Do you ever get tired of the same conversations, the same news, the same cultural indoctrinations in public discourse? So the magazines, we tuck our innermost thoughts away in drawers, concerned about the rain. We’re good enough to live under the same slight of hand. There are the masks, too, which everybody gets in the end.

I’m pretty good at detecting nonsense. We all feel alone because I think I don’t acknowledge them when I say I feel alone. I’m not the first weak-tailed dandy to have written an essay of despair, but I am a contemporary person, an existentialist who said that humans are built to feel scared and sad but we’re inevitably lonely. And yet, we geniuses have designed a society in which expressing true feelings in public is discouraged. So the masks again, the eyebrows too.

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It is not too far-fetched to link the silence at the end of a musical performance with death. In Moscow, on the gravestone of the Russian composer Alfred Schnittke is carved a stave with the semi-circle and dot of a fermata, the sign that indicates that a note (or in this case a pause) is to be held. Underneath is written ‘fff’ (one step above fortissimo, meaning very, very loud).

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The burnout of our age, Han writes, doesn’t come from external repression but from internal overproduction. We are not crushed by the lash; we are fried by the light, the constant buzz of notifications, the tyranny of being reachable, and the invisible expectation to always be on.

– Miski Omar, The Guardian

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“Some things are too important to be taken seriously.”

— Oscar Wilde

At a 1962 conference at the Museum of Modern Art, conservative art critic Hilton Kramer denounced Pop Art as “indistinguishable from advertising art” because “Pop Art does not tell us what it feels like to be living through the present moment of civilization. Its social effect is simply to reconcile us to a world of commodities, banalities and vulgarities.” But perhaps the content of graphic design is exactly that: an evocation of “what it feels like to be living through the present moment of civilization,” with all its “commodities, banalities and vulgarities.” How else can we discuss the content of a typeface or why the typography of a surfing magazine suddenly becomes relevant? Or how a series of made-up or ‘self-initiated’ posters—already a medium of dubious functionality— can end up on the wall of a major design museum? Work must be saying something, which is different than being about something.

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"In his pamphlet on Louis Bonaparte, Karl Marx struck a middle path between voluntarism and structuralism when he wrote: Men make their own history, but they do not make it just as they please; they do not make it under circumstances chosen by themselves, but under circumstances directly encountered, given and transmitted from the past. The tradition of all the dead generations weighs like a nightmare on the brain of the living. And just when they seem engaged in revolutionizing themselves and things, in creating something that has never yet existed, precisely in such periods of revolutionary crisis they anxiously conjure up the spirits of the past to their service and borrow from them names, battle cries and costumes in order to present the new scene of world history in this time-honoured disguise and this borrowed language. What happens in a crisis depends on a multiplicity of factors, and not just on revolutionaries and counterrevolutionaries. Revolutions are usually initiated by a minority taking advantage of an exceptional conjuncture which they have not created. If the revolutionaries triumph, they must establish an authoritarian regime to convince others of the righteousness of their aims, or they must give power (usually through the suffrage) to the masses; but if the masses are not in tune with the revolutionary minority, a process which no one had foreseen may develop."

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”Civilisation is a thin film across an ocean of chaos”.

— Werner Herzog

Plus = Minus, Joseph Albers

Too much of anything is probably a bad thing, variety is the spice of life, and eudaimonia is what we should be aiming for.

Sent from my laptop, perched on a Lisbon balcony overlooking the Tagus.

It’s very difficult to be very lazy. It takes a lot of imagination to do nothing and you have to be sufficiently self-confident not to have a bad conscience. You have to have a taste for life, so that every minute is complete in itself and so you don’t have to keep saying ‘I’ve done this or that.’ You need strong nerves to do nothing. Being lazy also means that other people’s opinions don’t matter. Nor does the idea of always having to prove yourself.

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For a seed to achieve its greatest expression, it must come completely undone. The shell cracks, its insides come out and everything changes. To someone who doesn’t understand growth, it would look like complete destruction.

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When a complex system is far from equilibrium, small islands of coherence in a sea of chaos have the capacity to shift the entire system to a higher order.

– Ilya Prigogine

Already in 1877, Robert Louis Stevenson called busyness a "symptom of deficient vitality," and observed "a sort of dead-alive, hackneyed people about, who are scarcely conscious of living except in the exercise of some conventional occupation".

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If you find an intelligent companion, a wise and well-behaved person going the same way as yourself, then go along with him, overcoming all dangers, pleased at heart and mindful.

But if you do not find an intelligent companion, a wise and well-behaved person going the same way as yourself, then go on your way alone, like a king abandoning a conquered kingdom, or like a great elephant in the deep forest.

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