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"iPhoneography epiphany" by Giovanni Savino, 2010.
the the photographer moves from the desire to fill a distance distance from the object but this object will be seeking photo:
that is surreal in external reality is not n ecessariamente in the inner one in which the ambivalence is the rule and the party goes for everything.
(G. Champion, Caption to "Escape", iPhoneography epiphany of John Savino):
"Walking allows you to perceive reality with all the senses, to experience it fully, leaving the man ' initiative. focuses not only the look, unlike the train or car, which establish the distance from the world and the passivity of the body. You walk for no reason, for the pleasure of enjoying the passage of time, to take a detour to better meet the end of the journey to discover the places and faces, to increase knowledge body an inexhaustible world of senses and sensuality, or even simply to respond to the call of the road. Walking is a way to reinvent the quiet time and space. Provides a state of mind, a joyful humility before the world, an indifference to the modern means of transport or at least a sense of the relativity of things. Bring about love for simplicity, use the slow time. According to Stevenson, "you are not traveling in search of the picturesque, but looking for some joyous mood: the hope and courage to accompany the first steps in the morning, peace and spiritual fulfillment at the time of evening rest" (Stevenson, 1978) .
For Rousseau, walking is a solitary fact, an experience of freedom, an inexhaustible source of observation and reverie, a happy enjoyment of the streets conducive to unexpected encounters, surprises. " I never thought I lived, I was alive and myself, if I may say so, as I did on those journeys on foot and alone "(Rousseau, 1972). It's the same profession of faith that animates the young Kazantzakis: "Being young, strong, not like anyone in particular - a man or woman who can impoverish your heart and keep you from loving everything with neutral momentum and interest - travel on foot, alone, a sack on his back, from one end of Italy, enjoying the spring and summer and then come the autumn, laden with fruit and rain, winter: I think we should be unwise to invoke a more perfect happiness "(Kazantzakis, 1961).
Walking, even for a modest walk, granting a temporary license from the cares that clutter the 'restless and hurried existence of contemporary society. Report to the perception of self, the thrill of things, re-establishes a scale of values \u200b\u200bthat the collective habits tend to prune. Naked before the world, contrary to the motorist or user of transport, those who go on foot feels responsible for his acts, is at eye level and can hardly forget their most basic humanity. "
These considerations David Le Breton de "The world on foot: a praise of the march," I have come to mind s sheet the pages of "epiphany IPhoneography, New York City , the iphone Diaries, "a new book of photographs of young Savino.
Savino walking down New York in that way, with the presence of him and things of the world and in doing so takes us with him for a stroll, in "otium" psychological and creative in which the boundaries between work, study and game confused. of this kind of intellectual Leisure wrote Seneca (De OTIO ) Epictetus (Manual), Bertrand Russell ; ( Praise of Idleness).
We move for the Big Apple in a kind of Peripatetic "Aristotle ( teach moving around (peri) the garden of Gymnasium - pathetic) that Savino introduces us to a gallery of contemporary anthropological complexity giving, showing, in allusion, hallucinating, dreaming, playing, metaphor.
This increasing complexity of most real scares and induces a more widespread fear of annihilation of identity that results , in a naive and dangerous, if understandable, attempts to reduce, defense, paranoia, psychological basis of racism in every age.
A new species of agnosia in which we fail to see, then, is ignored.
See you then knowledge (in the greek verb = Oido I have the same root as "mind, thought").
Savino through his "iphone-visual notebook" opens our eyes, leads us to see and know, do not force us to ignore, dare to see. How does Horace (Epistles 1, 2), in the letter to his friend Massimo Lolli, Savino invites us to "sapere aude, dare to know, acknowledge, take the responsibility for the risk of knowing.
See you then knowledge (in the greek verb = Oido I have the same root as "mind, thought").
Savino through his "iphone-visual notebook" opens our eyes, leads us to see and know, do not force us to ignore, dare to see. How does Horace (Epistles 1, 2), in the letter to his friend Massimo Lolli, Savino invites us to "sapere aude, dare to know, acknowledge, take the responsibility for the risk of knowing.
If it is true that mental health will be the conquest of the freedom to float from the consideration of their wishes individual needs and the necessary sharing of reality with others in our age there is always more, but "forced", "forced" (in the sense of Latin compulsive) to the 'either / or "to stay with a side or the other. attestations-ie-O positions ultraindividualistiche or identified in conformity with the mass herd of 'howl with the wolves "that prevents the individual solitude of different ways: you do not think, ago like everyone else.
There is hidden in the anonymity and the illusion of being powerful As the mass, as Freud taught us in his writings Social Psychology and the Analysis of the Ego. "
Kant takes up the "sapere aude" of Horace, and gives a famous interpretation of the Enlightenment in his paper of 1784 "Answer the question: What is Enlightenment?", "The Enlightenment is man's emergence from minority state that he must be imputed to himself. Immaturity is the inability to rely on one's own understanding without the guidance of another. attributable to itself is this minority, if the cause it does not depend on defect intelligence, but the lack of resolve and courage to use one's own understanding without guidance from another. Sapere Aude! Have the courage to use your own intelligence! "
imaginary dialogue with Kant, however, we think that the independence of opinion and research, although they remain a core value, can also be reached through comparison and to aid the other. In this sense, the photographs of Savino represent a "fitness of the Polis" where you can train, train and make a look that balances risk and can afford the luxury of an "Et et " al posto dell' "aut aut ": interfacciare le diverse sfaccettature del mondo esterno e riconoscere il " diritto di cittadinanza" ai diversi aspetti del proprio mondo interno e quindi dell’altro da sé.
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