Monumental vision : a confrontation with the image of the Eternal Return

"Monumental Vision” is a nuanced summary of Nietzschean nihilism and the Eternal Return as rite of passage for free subjects and as condensed image of speculative intelligence proper. Utilizing Gerhard Richter’s “Sheet 692” from Atlas, a series of photographs of the mountains and lake at Sils Maria, Switzerland, as summary judgment of the limit imposed by this condition on all systems of representation, this form of vision discloses the chiasmus embedded in consciousness itself. In constantly revisiting Sils, the very location where Nietzsche “suffered” the vision of the Eternal Return, Richter has engaged repeatedly this origin for what has come into his work via Nietzsche – that is, an elective veil that refuses all compromises with transcendence until such is merged with immanence.

As situated amidst modernist “ideology as intellection”, and subsequent nascent forms of anti-modernism, the Eternal Return as image also signals the return of the Kantian “aesthetic-teleological” synthesis in non-discursive or purely visual agency. As an elective form of aesthetic vision, and as image of time insofar as it registers an overwhelming externality (Other) that nominally swallows and empowers the subject at once, this excoriating sense of universal praxis underwrites artistic and architectural production of the highest order, renegotiating concepts of the paradigmatic.

Utilizing Georg Simmel’s late work on Rembrandt (1916) and his encounter with Schopenhauer and Nietzsche (1907), the essay suggests that by the 1920s the avant-garde premises of modernism had already come under attack by an ahistorical and synoptic vision here denoted “monumental vision,” which also contains the imprint of eschatological time (invoking a schism present in rationality as such). The two readings of this image perpetrated by Karl Löwith in Nietzsche’s Philosophy of the Eternal Recurrence of the Same (Nietzsches Philosophie der ewigen Wiederkehr des Gleichen, 1935), or the cosmological and the ethical, while considered irreconcilable by Löwith, have since the 1960s been recalibrated through the figure of the event to pose possible scenarios out of the stalemate of the confrontation between Self and Other (ipseity and alterity) buried within this image as limit. In this manner, the image of the Eternal Return stands at the boundary between two forms of time (or two worlds) and signals the irreducible confrontation present in speculative thought and the necessity of closure through an aesthetic vision that produces a unitary field for all creative acts.

Notably, Nietzsche’s startling vision from Zarathustra suggests that the limit imposed by the Eternal Return is also a mask for an austere condition within subjectivity closely resembling the conundrum of Fichte’s I facing I, or thought turned toward thought itself (absolute subjectivity as cipher for Being). In Alenka Zupančič’s reading, in The Shortest Shadow: Nietzsche’s Philosophy of the Two (2003), the Eternal Return effectively contains a secret formal function that grinds all “error” to dust – a highly suggestive interpretation that also neutralizes the schism introduced by Löwith between the cosmological and the ethical.

Body image among older adults

Body image in older adults reflects years of physical, social, and psychological changes within a cultural context. In a youth-focused society, where development is perceived to give in to decline at the first sign of wrinkles and graying hair, the complexity of the construct thickens. This article provides a discussion of body image concerns as they pertain to the aging body, and some of the challenges older adults face in coming to terms with changes that occur. One of the major challenges identified is retaining a positive sense of self through those changes, many of which are treated with disdain by younger and older adults alike. This discussion is grounded in theory and research focusing on biopsychosocial factors relevant to body image in the latter part of life span development.

The sense and non-sense of Rudolf Steiner's architecture

According to Rudolf Steiner, within the sensory world there exists a spiritual world that remains concealed from our consciousness to the extent that our perception is limited to our senses and sense bound thinking. He argued that ignorance of this supersensible realm was the result of a limited understanding of the senses. Rather than the usual five senses, Steiner differentiated twelve sense functions through which, he believed, human beings were capable of perceiving subtle dimensions of life beyond the immediately apparent physical realm of being. His theory of the senses elucidated the potentiality for an understanding of the way the spiritual world creates its image in the physical world and he saw artistic activity as a means of making this hidden union manifest. As such, Steiner advocated a multi-sensory architecture that articulated its spiritual presence experientially through an active engagement with its forms, colours, textures, light and sound. However, due to the esoteric overtones of Steiner's writing, his theory of the senses has received very little scholarly attention, particularly in relation to its relevance to architectural creation. This paper aims to peel back the layers of jargon and mysticism that Steiner employed in order to reveal how his unique insights into the nature of the senses informed his architectural products. Such an approach will provide a more comprehensive understanding of Steiner's distinctive architectural forms as well as the significant philosophical ideas that inform them.