Sublime

Without that space or time of privacy, away from “the implacable bright light of the constant presence of others on the public scene,” there could be no possibility of the nurturing of the singularity of the self, a self that could make a substantive contribution to exchanges about the common good. For Arendt, the private sphere had to be distinct

Ruiz's images shake our security.

In spite of the omnipresent proclamations of the compatibility, even harmonization, between human time and the temporalities of networked systems, the lived realities of this relationship are disjunctions, fractures, and continual disequilibrium.

We are long past an era in which mainly things were accumulated. Now our bodies and identities assimilate an ever-expanding surfeit of services, images, procedures, chemicals, to a toxic and often fatal threshold.

The problem here is not to be construed as the permeability between some undefiled “inner life” and external techniques and processes. Rather, it is one sign of a larger tendency to reconceive all facets of individual experience as continuous and compatible with the requirements of accelerated 24/7 consumerism.