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Carla Esperanza Tommasini
- Female
- London
- United Kingdom
- Share
Carla Esperanza Tommasini's Groups
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Glossary
17 members
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THE DOCUMENT: TRUTH/FI...
7 members
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Museum of the Occident
16 members
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From Camelot to Damascus
12 members
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Publication
26 members
Carla Esperanza Tommasini's Page
Profile Information
- Age
- 29
- I am...
- born in Venezuela, raised in Italy and currently living in London
- I have a website
- http://www.carlaesperanza.com
- Artistic Field or Interest
- experimental theatre, performance and live art
- Statement
- I work in live performance, my work is highly visual and always looks forward an interaction and contact with the audience through participation.I am interested in how polarizations and simplistic formulas are generated and how it can be possible to use and research all the space contained in between them. I am interested in how these categorizations reflect on the body and how different bodies, belonging to different cultures are affected in different ways. In my practice the body becomes the main object of investigation, considering it as a site for artistic creation. It becomes the place where identity is built and constructed. It becomes the mirror of a public and political self, where established orders, both in their cultural and political dimension can be subverted. My practice develops around the exploration of human passions and archetypes. I am researching notions of identity, desire, identification and memory, as elements that determine our human, social and therefore political relationships to the outside in terms of power and domination. I consider performance as a place for symbolic actions and shared rituals. I am very interested in researching the cultural traditions of Syria as systems of believes, magic and rituals.
- Research interests
- identity, cultural, social and political identity through visual representation, rituals, superstitions, ceremonies, exploration of places by drifting, mapping emotions, public/private sphere, absence/presence, new identities, performativity of everyday life, games, exchanges and encounters, sexuality, traces of multilayered history.....
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Giving an Account of Oneself (2005)
In Giving an Account of Oneself, Butler develops an ethics based on the opacity of the subject to itself, the limits of self-knowledge. Borrowing from Adorno, Foucault, Nietzsche, Laplanche and Levinas, among others, Butler develops a theory of the formation of the subject as a relation to the social – a community of others and their norms – which is beyond the control of the subject it forms, as precisely the very condition of that subject’s formation, the resources by which the subject becomes recognizably human, a grammatical "I", in the first place. The subject is therefore dispossessed of itself by another or others as the very condition of its being at all, and this process by which I become myself only in relation to others and therefore cannot own myself completely, this constitutive dispossession, is the opacity of the contemporary subject to itself, what I cannot know, possess, and master consciously about myself.
Butler then turns to the ethical question: If my narrative account of myself is necessarily incomplete, breaking down tellingly at the point precisely when "I" am called to elucidate the foundations of this "I", my genesis and ontology, what kind of ethical agent, or "I", am "I"?[citation needed] Butler accepts the claim that if the subject is opaque to itself the limitations of its free ethical responsibility and obligations are due to the limits of narrative, presuppositions of language and projection. "You may think that I am in fact telling a story about the prehistory of the subject, one that I have been arguing cannot be told. There are two responses to this objection. (1) That there is no final or adequate narrative reconstruction of the prehistory of the speaking "I" does not mean we cannot narrate it; it only means that at the moment when we narrate we become speculative philosophers or fiction writers. (2) This prehistory has never stopped happening and, as such, is not a prehistory in any chronological sense. It is not done with, over, relegated to a past, which then becomes part of a casual or narrative reconstruction of the self. On the contrary, that prehistory interrupts the story I have to give of myself, makes every account of myself partial and failed, and constitutes, in a way, my failure to be fully accountable for my actions, my final "irresponsibility," one for which I may be forgiven only because I could not do otherwise. This not being able to do otherwise is our common predicament" (page 78).
Instead she argues for an ethics based precisely on the limits of self-knowledge as the limits of responsibility itself.[citation needed] Any concept of responsibility which demands the full transparency of the self to itself, an entirely accountable self, necessarily does violence to the opacity which marks the constitution of the self it addresses. The scene of address by which responsibility is enabled is always already a relation between subjects who are variably opaque to themselves and to each other. The ethics that Butler envisions is therefore one in which the responsible self knows the limits of its knowing, recognizes the limits of its capacity to give an account of itself to others, and respects those limits as symptomatically human.[citation needed] To take seriously one's opacity to oneself in ethical deliberation means then to critically interrogate the social world in which one comes to be human in the first place and which remains precisely that which one cannot know about oneself. In this way, Butler locates social and political critique at the core of ethical practice.[citation needed]
will send you the text or excerpts from it later- we should try and skype/ email about how to take it further..
xx
Sarah
have you checked assignment no.9? Im waiting for your reponse!
hanadi
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