MICHEL DE CERTEAU

Along with the lazy man... the dying man is the immoral man: the former, a subject that does not work; the latter, an object that no longer even makes itself available to be worked on by others.

Political organizations have slowly substituted themselves for the Churches as the places for believing practices. Politics has once again become religious.

The media transforms the great silence of things into its opposite. Formerly constituting a secret, the real now talks constantly. News reports, information, statistics, and surveys are everywhere.

The only freedom supposed to be left to the masses is that of grazing on the ration of simulacra the system distributes to each individual.

One is a socialist because one used to be one, no longer going to demonstrations, attending meetings, sending in one's dues, in short, without paying.

A memory is only a Prince Charming who stays just long enough to awaken the Sleeping Beauties of our wordless stories.

Political organizations have slowly substituted themselves for the Churches as the places of believing practices, but for this very reason, they seem to have been haunted by the return of a very ancient (preChristian) and very “pagan” alliance between power and religion. It is as though now that religion has ceased to be an autonomous power (the “power of religion,” people used to say), politics has once again become religious.

It seems possible to give a preliminary definition of walking as a space of enunciation.

As a first approximation, I define belief not as the object of believing (a dogma, a program, etc.) but as the subject's investment in a proposition, the act of saying it and considering it as true.

To walk is to lack a place. It is the indefinite process of being absent and in search of a proper.

The sick man is taken away by the institution that takes charge not of the individual, but of his illness, an isolated object transformed or eliminated by technicians devoted to the defense of health the way others are attached to the defense of law and order or tidiness.

When he grew old, Aristotle, who is not generally considered a tightrope dancer, liked to lose himself in the most labyrinthine and subtle of discourses […]. ‘The more solitary and isolated I become, the more I come to like stories,’ he said.

An absence of meaning opens a gap in time.

Places are fragmentary and inward-turning histories, pasts that others are not allowed to read, accumulated times that can be unfolded but like stories held in reserve, remaining in an enigmatic state, symbolizations encysted in the pain or pleasure of he body. 'I feel good here': the well-being under-expressed in the language it appears in like a fleeting glimmer is a spatial practice.

First, if it is true that a spatial order organizes an ensemble of possibilities (e.g., by a place in which one can move) and interdictions (e.g., by a wall that prevents one from going further), than the walked actualizes some of these possibilities. In that way, he makes them exist as well as emerge. But he also moves them about and he invents others, since the crossing, drifting away, or improvisation of walking privilege, transform, or abandon spatial elements.

The walking of passers-by offers a series of turns and detours that can be compared to "turns of phrase" or "stylistic figures." There is a rhetoric of walking. The art of "turning" phrases finds an equivalent in an art of composing a path.

The trace left behind is substituted for the practice. It exhibits the (voracious) property that the geographical system has of being able to transform action into legibility, but in doing so it causes a way of being in the world to be forgotten.

New York has never learnt the art of growing old by playing on all its pasts. Its present invents itself, from hour to hour, in the act of throwing away its previous accomplishments and challenging the future. A city composed of paroxysmal places in monumental reliefs.

The sick man must follow his illness to the place where it is treated... He is set aside in one of the technical and secret zones (hospitals, prisons, refuse dumps) which relieve the living of everything that might hinder the chain of production and consumption, and which repair and select what can be sent back up to the surface of progress.

Everyday life invents itself by poaching in countless ways on the property of others.

More than its utilitarian and technocratic transparency, it is the opaque ambivalence of its oddities that makes the city livable.

The created order is everywhere punched and torn open by ellipses, drifts, and leaks of meaning: it is a sieve-order.

Can the vast technology beneath our gaze be anything but a representation? Any optical artifact... The city panorama is a theoretical (ie visual) simulacrum: in short, a picture, of which the preconditions for feasibility are forgetfulness and a misunderstanding of processes.

To practice space is thus to repeat the joyful and silent experience of childhood; it is, in a place, to be other and to move toward the other...Kandinsky dreamed of: 'a great city built according to all the rules of architecture and then suddenly shaken by a force that defies all calculation.

A place (lieu) is the order (of whatever kind) in accord with which elements are distributed in relationships of coexistence. It thus excludes the possibility of two thing being in the same location (place). The law of the 'proper' rules in the place: the elements taken into consideration are beside one another, each situated in its own 'proper' and distinct location, a location it defines. A place is thus an instantaneous configuration of positions. It implies an indication of stability.