spaces of appearance

from Hannah Arendt, The Human Condition (1957)

In acting and speaking, men show who they are, reveal actively their unique personal identities and thus make their appearance in the human world.

The polis, properly speaking, is not the city-state in its physical location; it is the organization of the people as it arises out of acting and speaking together, and its true space lies between people living together for this purpose, no matter where they happen to be. . . . It is the space of appearance in the widest sense of the word, namely, the space where I appear to others as others appear to me, where men exist not merely like other living or inanimate things but make their appearance explicitly.

The space does not always exist, and although all men are capable of deed and word, most of them -- like the slave, the foreigner, and the barbarian in antiquity… -- do not live in it. No man, moreover, can live in it all the time. To be deprived of it means to be deprived of reality, which, humanly and politically speaking, is the same as appearance. To men the reality of the world is guaranteed by the presence of others, by its appearing to all; "for what appears to all, this we call Being," and whatever lacks this appearance comes and passes away like a dream, intimately and exclusively our own but without reality.

dream made flesh

from Angela Carter, The Infernal Desire Machines of Doctor Hoffman (1972)

Now, what Dr Hoffman had done, in the first instance, was this. Consider the nature of a city. It is a vast repository of time, the discarded times of all the men and women who have lived, worked, dreamed and died in the streets which grow like a wilfully organic thing, unfurl like petals of a mired rose and yet lack evanescence so entirely that they preserve the past in haphazard layers, so this alley is old while the avenue that runs beside it is newly built but nevertheless has been built over the deep-down, dead-in-the-ground relics of the older, perhaps the original, huddle of alleys which germinated the entire quarter. Dr Hoffman's gigantic generators sent out a series of seismic vibrations which made great cracks in the hitherto immutable surface of the time and space equation we had informally formulated in order to realize our city and, out of these cracks, well - nobody knew what would come next.

A kind of orgiastic panic seized the city. Those bluff, complaisant avenues and piazzas were suddenly as fertile in metamorphoses as a  magic forest. Whether the apparitions were shades of the dead, synthetic reconstructions of the living or in no way replicas of anything we knew, they inhabited the same dimension as the living for Dr Hoffman had enormously extended the limits of this dimension. The very stones were mouths which spoke. I myself decided the revenants were objects - perhaps personified ideas - which could think but did not exist. This seemed the only hypothesis which might explain my own case for I acknowledged them - I saw them; they screamed and whickered at me - and yet I did not believe in them.

This phantasmagoric redefinition of a city was constantly fluctuating for it was now the kingdom of the instantaneous.

Cloud palaces erected themselves then silently toppled to reveal for a moment the familiar warehouse beneath them until they were replaced by some fresh audacity. A group of chanting pillars exploded in the middle of a mantra and lo! they were once again street lamps until, with night, they changed to silent flowers. Giant heads in the helmets of conquistadors sailed up like sad, painted kites over the giggling chimney pots. Hardly anything remained the same for more than one second and the city was no longer the conscious production of humanity; it had become the arbitrary realm of dream.

the romance of the half-hidden hangover

from L. Rust Hills, "How to Cut Down Drinking and Smoking Quite So Much," in How to Do Things Right: The Memoirs of a Fussy Man (1972)

[...] But the real reason you drink and smoke so much is that you still have the idea, formed somewhere way back when, that smoking and drinking is really a very romantic thing to do. It seems very grown-up to you if you are young, and it seems very youthful to you if you are old.

In his autobiography, Lincoln Steffens describes his romance with drinking:

Once, for example, as I staggered (a little more than I had to) away from the bar, I overheard one man say to another: "Those boys can carry some liquor, can't they?"

That was great. But better still was the other loafer's reply: "Yes," he said, "but it's tough to see young men setting out on the downgrade to hell that way."

The romantic idea that one has a brilliant future somehow being ruined by drinking is natural to a college sophomore, but it ought to be abandoned in maturity. The trouble is that it remains in the subconscious, sneakily invidious, so that even the ugly hangover becomes glamorous. When I was young and seldom got hangovers, or not bad ones, I'd often pretend to be in a very bad way "the morning after." It made for a lot of companionable talk in college about the "hair of the dog" and "getting a quick one." Drugs - which come complete with that great language about "turning on" and "highs" and "freaking out" and "coming down" and so on - must seem equivalently dangerous and romantic. Years and years later, when stupid pride in a hangover was replaced by sensible shame on a number of occasions, when for various reasons I tried to conceal how my hands were trembling, I remember even then having that invidious secret sense of how romantic it was that I was in such a bad way and actually trying to conceal it.

rilke's angels

from Rainer Maria Rilke, "The First Elegy" in Duino Elegies (1923)

Who, if I cried out, would hear me among the angels'
hierarchies? and even if one of them pressed me
suddenly against his heart: I would be consumed
in that overwhelming existence. For beauty is nothing
but the beginning of terror, which we are just able to endure,
and we are so awed because it serenely disdains
to annihilate us. Every angel is terrifying.
. . .
Oh, and night: there is night, when a wind full of infinite space
gnaws at our faces. Whom would it not remain for--that longed-after
mildly disillusioning presence, by which the solitary heart
so painfully meets. Is it any less difficult for lovers?
But they keep on using each other to hide their own fate.
Don't you know yet? Fling the emptiness out of your arms
into the spaces we breath; perhaps the birds
will feel the expanded air with more passionate flying.

from Robert Hass, "Looking for Rilke," in Twentieth Century Pleasures

The angels embody the sense of absence which had been at the center of Rilke's willed and difficult life. They are absolute fulfillment. Or rather, absolute fulfillment if it existed, without any diminishment of intensity, completely outside of us. You feel a sunset open up an emptiness inside you which keeps growing and growing and you want to hold onto that feeling forever; only you want it to be a feeling of power, of completeness, of repose: that is the longing for the angel. You feel a passion for someone so intense that the memory of their smell makes you dizzy and you would gladly through yourself down the well of that other person, if the long hurtle in the darkness would then be perfect inside you: that is the same longing. The angel is desire, if it were not desire, if it were pure being. Lived close to long enough, it turns every experience into desolation, because beauty is not what we want at those moments, death is what we want, an end to limit, and end to time.