The other means of taming thc Photograph is to gcn-cralizc, to grcgarize, banalize it until it is no longer con-fronted by any image in rclation to which it can mark itsclf, assert its special charactcr, its scandal, its madness. This is what is happening in out society, whcrc thc Photo-graph crushes all orher images by its ty ranny: no morę prints, no morę figurativc painting, unless hcnccforth by fascinated (and fascinaring) submission to thc phoco-graphic model. Looking around at thc customcrs in a cafć, somcone remarked to mc (rightly): "Look how gloomy they arc! nowadays che images are livclier rhan the peoplc." One of thc marks of our world is perhaps this reversal: we live according to a generalized image-reper-toirc. Consider thc United States, whcrc cvcrything is transformed into images: only images exist and arc pro-duced and are consumed. An extreme cxample: go into a New York pom shop; here you will not find vice, but only its tableaux fitants (from which Mapplcthorpc has $o lucidly derived ccrtain of his photographs); it is as if the anonymous individual (never an actor) who gets himself tied up and beaten conccivcs of his plcasurc only if this plcasure joins thc stcrcocyped (worn-out) image of thc sado-masochist: pleasure passes through the image: here is the great mutation. Such a reversal necessarily raises tlić ethical cjuestion: not chat the image is immoral, irreli-gious, or diabolic (as somc havc dcclared it, upon the advent of the Photograph), but bccausc, when generalized, it complctcly dc-realizes thc human world of con-ńicts and desires, under cover of illustraung it. What characterizcs the so<allcd advanccd societies is that they
today consume images and no longcr, like thosc of thc pasc, beliefs; they are therefore morę liberał, less fanaci-cal, but also morc "false" (less "authenric”)—something we translate, in ordinary consciousness, by the avowal of an impression of nauseated boredom, 3S if the univer-salized image were producing a world rhat is without diffcrencc (indifferenr), from which can rise, herc and there. only the ery of anarchisms, marginaJisms, and in-dividualisms: ler us abolish rhe images, let us save immc-diare Dcsire (desire wirhout mediation).
Mad or tamę? Photography can be one or the other: ramę if ics rcalism rcmains relative, tempered by acstheric or empirical habits (to leaf through a maga/inc at thc hairdresser's, rhe dentists); mad if this rcalism is absolute and, so to speak, original, obliging thc !oving and terrified consciousncss to return to the very lettcr of Time: a strictly revulsive movcment which reverses the coursc of the thing, and which I shall cali, in conclusion, the photo-graphic eestasy.
Sue h are the two ways of the Photograph. The choicc is minę: to subjeer its spec tacie to thc civilized codę of per-fcct illusions, or to confronr in it the wakening of intract-ablc reality.
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