View allAll Photos Tagged existential
Shrouded in secrecy "the woman of the inner sea" searches for autonomy in the face of societal expectations.
Image imagined in MidJourney AI and finished with Topaz Studio and Lightroom Classic.
I don't see myself in the mirror , past disappeared in the dense fog , while future doesn't exist...
We're Here! : The Three Stooges Existential Balloon Factory
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Hello. I've been stupid busy being plagued by existential crises and all. I suck at this whole "upload every day" thing.
The dayly existential question #longlakelove #Lugano #art #diary #day 13 #oilpastel by @peter_seelig
The presence of extreme busyness in our lives may point to deeper problems – a pervasive people pleasing, a restless ambition, a malaise of meaninglessness. “Busyness serves as a kind of existential reassurance, a hedge against emptiness,” writes Tim Kreider in his widely read article for The New York Times. “Obviously your life cannot possibly be silly or trivial or meaningless if you are so busy, completely booked, in demand every hour of the day.” The greatest danger with busyness is that there may be greater dangers you never have time to consider. - Kevin DeYoubng
Paris, 1961
Hard to believe these kids would be in their 60s now!
negative scan from my archives
More "Paris in the 60s" here: www.flickr.com/photos/amarcord108/sets/72157625555243112/...
“What the Photograph reproduces to infinity has occurred only once: the Photograph mechanically repeats what could never be repeated existentially.”
― Roland Barthes
"The End" by the Chinese artist Xiang Jing.
Xiang Jing is a profoundly introspective and innovative Chinese sculptor whose work explores the complexities of human nature, identity and existential truth.
Rather than aligning with a strictly feminist stance, she approaches her art from a
woman's perspective, using the female form as both subject and statement. Her sculptures, though realistic in appearance, carry a deep emotional and psychological weight, challenging conventions of beauty, self-awareness and gendered experience.
Her artistic process is meticulous and deeply personal. Working primarily with fiberglass, Xiang Jing layers hand-painted details onto each piece, ensuring every sculpture possesses an individual presence and emotional depth. Her practice is problem-oriented, engaging with themes such as the relationship between observer and observed, internal desire and the shifting boundaries between realism and abstraction. She is a fiercely independent thinker, constantly pushing the limits of contemporary sculpture while maintaining an introspective approach.
"The End" from Mirror Image series stands out for its ambiguity.
It features girls dressed in white, shielding their eyes with their hands yet tilting forward as if trying to peer through their fingers to catch a glimpse of something interesting. It's composition and treatment of the gaze introduce an open-ended, interpretive quality.
The insomnia derives from angst. Anxiety. Life. Direction. Well-being. The existential experience. Connectivity. Tangibility. Transience. Authenticity. Don't think about it. It doesn't exist. You're not there. I'm not here. I don't miss you. I choose not to miss you. Together. We are all alone. In the darkness and silence of the night, our minds are each our own. The electricity that fires each pulse and fueling each breath arises autonomously. You decide how to live and when to die. You decided.
I was looking at graffiti outside the chemistry building at the university of Bucharest, Romania (Europe) and imagined this image. My subject wouldn't pose for me, so I posed and he took the shot.
L'homme sans qualités ~ Le Louvre ~ Paris ~ MjYj
FIAC 2009
Please don't use this image on websites,
blogs or other media without my explicit permission.
© All rights reserved
At first he headed straight into the waves and strong headwind. Gaining confidence he turned 90 degrees and rolled sideways in the swells for a long stretch. Then back into the wind head on. He figured out what sailors know. Tacking on an angle against the wind is the best way to make progress against it. A tack is to paddleboarding what a switchback is to a hiker. By tacking starboard and port, this paddleboarder moved 10 cottage lengths forward. He was out there a good 45 minutes when he took three falls in quick succession. Time to turn tail and let the wind do the work of pushing him back to shore.
Shot was taken with a 35mm summilux, the original aspherical version. (So called AA). I had not set the manual option on the camera lens detection, hence EXIF is wrong.
The refuge of my doubts
Wanting the significance that cause and effect
might have (we see it in little things where it is)
not seeing it in any place
important to us (it is in our lives but in ways
that deny each other) and the totality,
I suppose, is what I mean—it isn’t there—
we look around: the possibilities,
dreams and diversions, whatever else there is.
》William Bronk, The Effect of Cause Despaired
Sirius (instrumental) - The Alan Parsons Project
If you look for the Truth outside yourself,
it gets farther and farther away.
Today, walking alone, I meet it everywhere I step.
It is the same as me, yet I am not it.
Only if you understand it in this way
will you merge with the way things are.
《 Tung-Shan ... Paths of Water
Albert Camus : The Plague, 1947. (Penguin Fiction)
The townspeople of Oran are in the grip of a virulent plague.
Cut off from the rest of the world, living in fear, they each respond in their own way to the grim challenge of the deadly bacillus. Among them is Dr Rieux, a humanitarian and healer, and it is through his eyes that that we witness the devastating course of the epidemic.
Written in 1947, just after the Nazi occupation of France, Camus's magnificent novel is also a story of courage and determination against the arbitrariness and seeming absurdity of human existence.
'Camus represents a particularly modern type of temperament, a mystic soul in a Godless universe, thirsty for the absolute, forever rebellious against the essential injustice of the human condition'
Shusha Guppy, Sunday Times
The mighty iron horse roars past the signalman every day and I wonder if he has existential dilemmas that cloud his being with thoughts of insignifcance and being stuck to his station in life on a forlorn railway crossing in Maharashtra.
Much like what life is for most people. Watching the world move, go by fast and frenetic taking some select people to their momentous destinies,
This is from a series of shots done at a railway crossing in February 2011. Meherabad is a hamlet quite close to Ahmadnagar. Meher Baba lies in eternal peace and the place wears an atmosphere of serenity and solace.
Dates
Taken on February 16, 2011 at 3.54PM IST (edit)
Posted to Flickr December 20, 2013 at 11.39AM IST (edit)
Exif data
Camera Nikon D300
Exposure 0.025 sec (1/40)
Aperture f/22.0
Focal Length 24 mm
ISO Speed 320
Exposure Bias 0 EV
Flash No Flash
_DSC9719 nef
let us open our hymnals.
excuse me, I'm not really here for the service.
no? what then?
I just stopped in to get out of the cold.
I see. you know that the homeless shelter is down the street.
oh, I'm not homeless.
no?
in fact, I just moved in next door.
you mean. . .
we're neighbors.
well then, I hope to see you at mass.
I doubt it. but if you want to come watch the game on tv, you're welcome.
very kind of you, I'm sure.
you can bring the food.
oh?
it's my sense of spiritual priorities you see. eating right, and often, is definitely one of them.
good to know.
so bring lots.
right.
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“The Cross is not a Roman pole, but the wood on which God wrote his gospel”.
“La Croce non è un palo dei romani, ma il legno su cui Dio ha scritto il suo vangelo.
(Alda Merini)
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Good Friday is an anniversary which in Sicily acquires a cathartic meaning for those who are searching, not only photographically, for popular traditions (we find them widespread throughout Sicily), which are nothing other than a social, cultural event, which merge into a single past and present; from the web "popular traditions are a historical memory linked to customs and rituals that have given shape to the values and beliefs of that culture". Easter in Sicily can be a source of research, it can appear not without contradictions, citing the thoughts of that great Sicilian thinker Leonardo Sciascia, for him Sicily cannot be called Christian referring to the Sicilian festivals, at most it is only in appearance, in those properly pagan explosions tolerated by the Church; Sciascia addresses the topic as an introductory essay in the book "Religious celebrations in Sicily", illustrated with photographs of a young and still unknown Ferdinando Scianna, a book that did not fail to raise some controversy due to the Sicilian thinker's introductory note, thus being in open controversy with the sacredness of that popular Sicilian devotion (the book was criticized by the Holy See newspaper, the Osservatore Romano), Sciascia writes: “what is a religious festival in Sicily? It would be easy to answer that it is anything but a religious holiday. It is, first of all, an existential explosion; the explosion of the collective id, where the collectivity exists only at the level of the id. Since it is only during the celebration that the Sicilian emerges from his condition of a single man, which is the condition of his vigilant and painful superego, to find himself part of a class, of a class, of a city". Another Sicilian thinker, writer and poet, Gesualdo Bufalino, provides interesting indications on the meaning that Sicilians give to these traditional popular events, he says "during Easter every Sicilian feels not only a spectator, but an actor, first sorrowful and then exultant , for a Mystery that is its very existence. The time of the event is that of Spring, the season of metamorphosis, just as the very nature of the rite is metamorphic in which, as in a story from the Puppet Opera, the battle of Good against Evil is fought. Deception, Pain and Triumph, Passion, Death and Resurrection of Christ are present."
In short, Easter in Sicily is a deeply felt anniversary throughout the island since ancient times, it has always had as its fulcrum the emotional participation of the people, with representations and processions which have become rites and traditions which unequivocally characterize numerous Sicilian centres, which they recall the most salient moments narrated in the Gospels and which recall the Passion, Death and Resurrection of Jesus Christ, with processions formed by the various brotherhoods (sometimes with theatrical re-enactments) which have within them contents and symbols often coming from the Spanish domination, which took place in Sicily between the 16th and 17th centuries. This year, on the occasion of Good Friday I went to the pretty town of Licodia Eubea (in the province of Catania), I'll start by saying that in this procession a unique character comes to life in statue form that cannot be found anywhere else place in Sicily, it is called "Ciurciddu" (translated "Circello"), he pulls Christ with a rope tied around his neck while he carries the Cross, this bad character has a profound symbolic-allegorical meaning, he represents "the Evil that exists in the world, the refusal towards the Truth announced by Christ", causing him suffering by pulling him with the rope tied around his neck. The boys and men "carriers of the floats" gather together, preparing for the moment when, once the procession has begun, the "'a Giunta" will take place around 10:00 a.m., or rather the very painful "encounter" between Christ ( who carries the Cross, linked to Ciurciddu) and His Mother of Sorrows (with her heart pierced by a sword, an iconic image of Spanish origin), during the meeting "the bow or greeting takes place" between the two floats, it is the Greeting that Mother and Son do in one of the most characteristic moments of this procession. While the two vares are brought to an ancient church, another event takes place which strongly characterizes this tradition, the "auction of the Cross" takes place, the ability to carry the Cross, weighing 70 kg, on one's shoulder, up to Churc of Calvary (a long uphill journey to reach the upper part of the town), is put up for auction, the highest bidder wins this possibility, after which an extraordinary event occurs: the devotee who wins the auction is embraced by numerous villagers, with great transport and affection, this is because those who participate in the auction certainly do so out of devotion but also possibly because they have had someone in their family with more or less serious health problems, and this is why people hug them and encourage them by showing their closeness . In the afternoon the procession resumes, now the Christ is dead, he is in the vara with the Urn, and is called "'u Signuri' a cascia" (by which term means "the Lord in the coffin"), the two vare (the dead Christ and His Mother of Sorrows) are carried in procession up to the Church of Calvary, where the heavy and ancient Cross carried on the shoulder by the devotee was hoisted; here, even if Christ is dead, the Crucifixion takes place , the mystical moment is accompanied by ancient songs-lamentations by the singers of the SS association. Crucifix; subsequently Christ is placed from the Cross in the urn, and descends back into the center of the town, where in the church of the Capuchin Fathers the devout people "make peace with the Lord", an act of reconciliation and request for forgiveness before the figure of Christ Died. Subsequently, late in the evening, Christ and his Mother are led into the Mother Church.
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Il Venerdì Santo è una ricorrenza che in Sicilia acquista un significato catartico per chi è alla ricerca, non solo fotografica, delle tradizioni popolari (le troviamo diffuse in tutta la Sicilia), che altro non sono che un evento sociale, culturale, che fondono in un tutt’uno passato e presente; dal web “le tradizioni popolari sono una memoria storica legata ad usanze e ritualità che hanno dato forma ai valori e alle credenze di quella cultura”. La Pasqua in Sicilia può essere fonte di ricerca, essa può apparire non priva di contraddizioni, citando il pensiero di quel grande pensatore Siciliano che fu Leonardo Sciascia, per lui la Sicilia non può dirsi cristiana riferendosi alle feste Siciliane, al massimo lo è solo in apparenza, in quelle esplosioni propriamente pagane, tollerate dalla Chiesa; Sciascia affronta l’argomento come saggio introduttivo nel libro “Feste religiose in Sicilia”, illustrato con fotografie di un giovane ed ancora sconosciuto Ferdinando Scianna, libro che non mancò di sollevare qualche polemica per la nota introduttiva del pensatore Siciliano, essendo così in aperta polemica con la sacralità di quella devozione popolare Siciliana (il libro fu oggetto di una stroncatura da parte del quotidiano della Santa Sede, l’Osservatore Romano), Sciascia scrive: “che cos’ è una festa religiosa in Sicilia? Sarebbe facile rispondere che è tutto, tranne che una festa religiosa. E’, innanzi tutto, un’esplosione esistenziale; l’esplosione dell’es collettivo, dove la collettività esiste soltanto a livello dell’es. Poiché e soltanto nella festa che il siciliano esce dalla sua condizione di uomo solo, che è poi la condizione del suo vigile e doloroso super io, per ritrovarsi parte di un ceto, di una classe, di una città ”. Altro pensatore, scrittore e poeta Siciliano, Gesualdo Bufalino, fornisce indicazioni interessanti sul senso che i Siciliani danno a questi eventi popolari tradizionali, egli dice “durante la Pasqua ogni siciliano si sente non solo uno spettatore, ma un attore, prima dolente e poi esultante, per un Mistero che è la sua stessa esistenza. Il tempo dell’evento è quello della Primavera, la stagione della metamorfosi, così come metamorfica è la natura stessa del rito nel quale, come in un racconto dell’Opera dei Pupi, si combatte la lotta del Bene contro il Male. Sono presenti l’Inganno, il Dolore e il Trionfo, la Passione, la Morte e la Resurrezione di Cristo”.
In breve, la Pasqua in Sicilia è una ricorrenza profondamente sentita in tutta l’isola fin dall’antichità, essa ha sempre avuto come fulcro la commossa partecipazione del popolo, con rappresentazioni e processioni divenuti riti e tradizioni che caratterizzano inequivocabilmente numerosissimi centri Siciliani, che rievocano i momenti più salienti narrati nei Vangeli e che ricordano la Passione, la Morte e la Resurrezione di Gesù Cristo, con cortei formati dalle varie confraternite (a volte con rievocazioni teatrali) che hanno in se contenuti e simbologie spesso provenienti dalla dominazione Spagnola, avvenuta in Sicilia tra il XVI ed il XVII secolo.
Quest’anno, in occasione del Venerdì Santo mi sono recato nel grazioso paese di Licodia Eubea (in provincia di Catania), inizio col dire che in questa processione prende vita, in forma statuaria, un personaggio unico che non si trova in nessun’altro luogo della Sicilia, si chiama “Ciurciddu” (tradotto “Circello”), egli tira con una corda legata al collo il Cristo mentre porta la Croce, questo tristo personaggio ha un profondo significato simbolico-allegorico, egli rappresenta “il Male che c’è nel mondo, il rifuto verso al Verità annunciata dal Cristo”, creandogli sofferenza tirandolo con la corda legata al collo. I ragazzi e gli uomini “portatori delle vare” si riuniscono tra loro, preparandosi al momento in cui, iniziata la processione, si realizzerà attorno alle ore 10:00 “ ‘a Giunta”, ovvero “l’incontro” dolorosissimo tra il Cristo (che porta la Croce, legato a Ciurciddu) e Sua Madre l’Addolorata (col cuore trafitto da una spada, immagine iconica di origine spagnola), durante l’incontro “avviene l’inchino o saluto” tra le due vare, è il Saluto che Madre e Figlio si fanno in uno dei momenti più caratteristici di questa processione. Mentre le due vare vengono portate in una antica chiesa, avviene un altro evento che caratterizza fortemente questa tradizione, ha luogo “l’asta della Croce”, il poter portare in spalla la Croce, del peso di 70 kg, fino alla Chiesa del Calvario (un lungo percorso in salita a raggiungere la parte alta del paese), viene messo all’asta, il maggiore offerente si aggiudica questa possibilità, dopodiché avviene un fatto straordinario: il devoto che si è aggiudicato l’asta viene abbracciato da numerosissimi paesani, con grande trasporto ed affetto, questo perché chi partecipa all’asta lo fa certamente per devozione ma anche possibilmente perché in famiglia ha avuto qualcuno con problemi più o meno gravi di salute, ed è per questo che le persone lo abbracciano e lo incoraggiano mostrandogli la loro vicinanza. Nel pomeriggio riprende la processione, adesso il Cristo è morto, si trova nella vara con l’Urna, ed è chiamato “ ‘ u Signuri ‘ a cascia” (col quale termine si intende “il Signore nella cassa da morto”), le due vare (il Cristo morto e Sua Madre l’Addolorata) vengono portate in processione fin sopra la Chiesa del Calvario, dove la pesante ed antica Croce portata in spalla dal devoto è stata issata, qui, anche se il Cristo è morto, avviene la Crocifissione, il mistico momento è accompagnato da antichi canti-lamentazioni ad opera dei cantori dell’associazione SS. Crocifisso; successivamente il Cristo viene deposto dalla Croce nell’urna, e ridiscende nel centro del paese, ove nella chiesa dei Padri Cappuccini il popolo dei devoti “ fa ‘ a Paci co’ Signuri”, atto di riconciliazione e richiesta di perdono innanzi la figura del Cristo Morto. Successivamente, in tarda serata, il Cristo e Sua Madre vengono condotti nella Chiesa Madre.
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