Encuentro en Copley un ojo vivaz por la sutileza de la intimidad. Los colores pastelosos y estampados me recuerdan a un sueño lejano del que se me borra la memoria y lucha por consagrar su inmortalidad en la cotidianidad. Los desnudos parciales llegan cargados de sutilencia y sensualidad discreta, en concordancia con l… Read more

Encuentro en Copley un ojo vivaz por la sutileza de la intimidad. Los colores pastelosos y estampados me recuerdan a un sueño lejano del que se me borra la memoria y lucha por consagrar su inmortalidad en la cotidianidad. Los desnudos parciales llegan cargados de sutilencia y sensualidad discreta, en concordancia con los colores tan amables. Congrats, and thank you to be part of this community!

Thank you Copley for your kind words. It is the best thing they have ever written about my photographic work. You show a commendable attention and sensitivity to perceive all that you tell me, it is not frequent to find people with that sensitive vocabulary. I dedicate you, you deserve, a few words from my bedside phil… Read more

Thank you Copley for your kind words. It is the best thing they have ever written about my photographic work. You show a commendable attention and sensitivity to perceive all that you tell me, it is not frequent to find people with that sensitive vocabulary. I dedicate you, you deserve, a few words from my bedside philosopher: We can't even afford kindness. In 1956, shortly before his death, Bertolt Brecht wrote a beautiful poem entitled Vergnügungen, which some translate as "pleasures" and others as "satisfactions", a title that I personally prefer. In it the German poet offers an almost oriental list of binding little pleasures (looking out the window, swimming, excited faces, the old book found again, snow, comfortable shoes, dialectics) completely incomprehensible to a liquid Westerner dissolved in the internet speed. Of all these tiny and concrete "satisfactions" there are two that are almost extinct, such as dinosaurs and white rhinos, incompatible with the order of the capitalist market and which sound a bit extravagant from Twitter: "understand" (begreifen) and "be kind" (Freundlich sein). "Understanding" is increasingly difficult because objectively the world is increasingly complex. But we have forgotten that, if thinking is as lazy as jumping into the frozen water pool in summer that - we know - will relieve our suffocation, the pleasure of shedding light on the shadows cannot be compared to any other, neither physical nor technological. Solving a mathematical problem, appropriating the thought of a philosopher after hours or days of reading, or unraveling the political core that had us uneasy generates a joy as pure and deep as love and much more intense than sex, food or play . As for "being nice" it is also increasingly difficult on a planet where cynicism itself discredits kindness as a sign of unrealism or weakness. In any case, what do these "pleasures" have in common? That both understanding and being kind are practices that require attention; and attention is the first thing that is lost in situations of war, but also in the framework of a global society that, neither in the workplace, in the news or in the recreational area, allows us to stop and look. I believe that we are not capable of measuring the civilizational consequences of this catastrophe. These pleasures of attention - one by way of thought, the other by way of affect - are inseparable from the recognition of the existence of the world. Or, what is the same, of its radical fragility. What I understand every time I understand something is that the world, on the verge of vanishing, must be supported with thought and with your hands. The same thing happens with kindness: every time I say "thank you", I give way, I show myself affectionate or complacent, I stop and spend a minute, started at the very fast time of digestion, to take an interest in my neighbor, I am knowing the fragility of others and declaring my own out loud. In the midst of the crisis, the same in Madrid as in Sydney, the same in Damascus as in New York, the same in business circles as in militants, a declaration of fragility is already an invitation to contempt and aggression. In large European cities, I have said it other times, "nice" and only those who have something to hide or something to fear are: immigrants and refugees, whose very courtesy puts them at the mercy of all blows and all abuses. . "Understand" and "be kind", twin and even Siamese practices, are verbs endowed today with an almost "revolutionary" value. Nothing is more like a declaration of defeat than the renunciation of thought and kindness. Giving up understanding the world, giving up being kind to the other, means substituting the banality of good and its immeasurable healing effects for the banality of evil and its extremely effective deadly accounting. At that point, when we have discarded or rejected the third form of innocence (the one that implies the commitment to “do no harm”), salvation remains in the hands of those few heroic naive who, like the angel-child of Saint Augustine, they keep repeating, amid the ruins, the same repairing gesture.