“For Death must be somewhere in a society; if it is no longer (or less intensely) in religion, it must be elsewhere; perhaps in this image which produces Death while trying to preserve life. Contemporary with the withdrawal of rites, Photography may correspond to the intrusion, in our modern society, of an asymbolic Death, outside of religion, outside of ritual, a kind of abrupt dive into literal Death. ”
In this quote by Roland Barthes, the French philosopher discusses the concept of Death in society and its relationship to religion and photography. Barthes suggests that as religion loses its influence in society, Death finds a new place of significance, perhaps in the form of photography. The act of taking a photograph, capturing a moment that will never be again, can be seen as a representation of Death. This "asymbolic Death" that Barthes refers to is a stark contrast to the ritualistic and symbolic nature of Death in religious practices. By associating Death with photography, Barthes highlights the modern, secular view of mortality as a literal, tangible reality rather than a spiritual transition.
In his reflection on photography, Roland Barthes suggests that in modern society, the absence of traditional rituals and religious beliefs has led to a new form of asymbolic Death represented by images. This concept is still highly relevant today as we grapple with the impact of technology and the proliferation of imagery in our lives.
Barthes explores the concept of Death in modern society and its relation to photography. He suggests that as traditional rites and rituals around death have weakened, photography has emerged as a symbol of death in contemporary society. Barthes contends that photography captures a moment of abrupt dive into literal death, outside of religious and ritualistic contexts.
As we ponder Roland Barthes' thought-provoking statement on the role of photography in modern society, we are faced with questions that challenge our understanding of life, death, and their representations. Here are some reflection questions to consider:
How does the absence or decrease of traditional religious rites impact our perception and understanding of death in today's society?
In what ways does photography serve as a vehicle for the representation of death outside of religious or ritual contexts?
How does Barthes' idea of "an asymbolic Death" in photography challenge our conventional beliefs and attitudes towards mortality?
How can the juxtaposition of preserving life through images and the inevitable presence of death in photography prompt us to rethink our relationship with mortality?
In what ways does the medium of photography capture the essence of life and death simultaneously, blurring the boundaries between the two?
“The Winter Photograph was my Ariadne, not because it would help me discover a secret thing (monster or treasure), but because it would tell me what constituted that thread which drew me toward Photography. I had understood that henceforth I must interrogate the evidence of Photography, not from the viewpoint of pleasure, but in relation to what we romantically call love and death.”
“We know that to give writing its future, it is necessary to overthrow the myth: the birth of the reader must be at the cost of the death of the Author.”
“Maman’s death: perhaps it is the one thing in my life that I have not responded to neurotically. My grief has not been hysterical, scarcely visible to others (perhaps because the notion of “theatralizing” my mother’s death would have been intolerable); and doubtless, more hysterically parading my depression, driving everyone away, ceasing to live socially, I would have been less unhappy. And I see that the non-neurotic is not good, not the right thing at all.”
“We know the original relation of the theater and the cult of the Dead: the first actors separated themselves from the community by playing the role of the Dead: to make oneself up was to designate oneself as a body simultaneously living and dead: the whitened bust of the totemic theater, the man with the painted face in the Chinese theater, the rice-paste makeup of the Indian Katha-Kali, the Japanese No mask ... Now it is this same relation which I find in the Photograph; however 'lifelike' we strive to make it (and this frenzy to be lifelike can only be our mythic denial of an apprehension of death), Photography is a kind of primitive theater, a kind of Tableau Vivant, a figuration of the motionless and made-up face beneath which we see the dead.”
“There is a time when death is an event, an ad-venture, and as such mobilizes, interests, activates, tetanizes. And then one day it is no longer an event, it is another duration, compressed, insignificant, not narrated, grim, without recourse: true mourning not susceptible to any narrative dialectic.”
“Each photograph is read as the private appearance of its referent: the age of Photography corresponds precisely to the explosion of the private into the public, or rather into the creation of a new social value, which is the publicity of the private: the private is consumes as such, publicly.”